Text -- Deuteronomy 12:12-32 (NET)

12:12 You shall rejoice in the presence of the Lord your God, along with your sons, daughters, male and female servants, and the Levites in your villages (since they have no allotment or inheritance with you). 12:13 Make sure you do not offer burnt offerings in any place you wish, 12:14 for you may do so only in the place the Lord chooses in one of your tribal areas– there you may do everything I am commanding you.

Regulations for Profane Slaughter

12:15 On the other hand, you may slaughter and eat meat as you please when the Lord your God blesses you in all your villages. Both the ritually pure and impure may eat it, whether it is a gazelle or an ibex. 12:16 However, you must not eat blood– pour it out on the ground like water. 12:17 You will not be allowed to eat in your villages your tithe of grain, new wine, olive oil, the firstborn of your herd and flock, any votive offerings you have vowed, or your freewill and personal offerings. 12:18 Only in the presence of the Lord your God may you eat these, in the place he chooses. This applies to you, your son, your daughter, your male and female servants, and the Levites in your villages. In that place you will rejoice before the Lord your God in all the output of your labor. 12:19 Be careful not to overlook the Levites as long as you live in the land.

The Sanctity of Blood

12:20 When the Lord your God extends your borders as he said he would do and you say, “I want to eat meat just as I please,” you may do so as you wish. 12:21 If the place he chooses to locate his name is too far for you, you may slaughter any of your herd and flock he has given you just as I have stipulated; you may eat them in your villages just as you wish. 12:22 Like you eat the gazelle or ibex, so you may eat these; the ritually impure and pure alike may eat them. 12:23 However, by no means eat the blood, for the blood is life itself– you must not eat the life with the meat! 12:24 You must not eat it! You must pour it out on the ground like water. 12:25 You must not eat it so that it may go well with you and your children after you; you will be doing what is right in the Lord’s sight. 12:26 Only the holy things and votive offerings that belong to you, you must pick up and take to the place the Lord will choose. 12:27 You must offer your burnt offerings, both meat and blood, on the altar of the Lord your God; the blood of your other sacrifices you must pour out on his altar while you eat the meat. 12:28 Pay careful attention to all these things I am commanding you so that it may always go well with you and your children after you when you do what is good and right in the sight of the Lord your God.

The Abomination of Pagan Gods

12:29 When the Lord your God eliminates the nations from the place where you are headed and you dispossess them, you will settle down in their land. 12:30 After they have been destroyed from your presence, be careful not to be ensnared like they are; do not pursue their gods and say, “How do these nations serve their gods? I will do the same.” 12:31 You must not worship the Lord your God the way they do! For everything that is abhorrent to him, everything he hates, they have done when worshiping their gods. They even burn up their sons and daughters before their gods!

Idolatry and False Prophets

12:32 You must be careful to do everything I am commanding you. Do not add to it or subtract from it!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 12:12

Hence it appears, that though the males only were obliged to appear before God in their solemn feasts, yet the women also were permitted to come.

Wesley: Deu 12:13

Nor the other things mentioned above, this one and most eminent kind being put for all the rest.

Wesley: Deu 12:17

That is, in your private habitations, here opposed to the place of God's worship.

Wesley: Deu 12:20

Which will make it impossible to bring all the cattle thou usest to the tabernacle.

Wesley: Deu 12:21

Being obliged to carry their sacrifices to the place of worship, they might think themselves obliged to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home, whether they lived nearer that place, or farther from it; only the latter is here mentioned, as being the matter of the scruple.

Wesley: Deu 12:21

In such a manner as the blood may be poured forth.

Wesley: Deu 12:22

As common or unhallowed food, tho' they be of the same kind with the sacrifices which are offered to God.

Wesley: Deu 12:22

Because there was, no holiness in such meat for which the unclean might be excluded from it.

Wesley: Deu 12:27

Excepting what shall be burned to God's, honour, and given to the priest according to his appointment.

Wesley: Deu 12:30

By following the example they left, when their persons are destroyed.

JFB: Deu 12:12

Hence it appears that, although males only were commanded to appear before God at the annual solemn feasts (Exo 23:17), the women were allowed to accompany them (1Sa. 1:3-23).

JFB: Deu 12:15

Every animal designed for food, whether ox, goat, or lamb, was during the abode in the wilderness ordered to be slain as a peace offering at the door of the tabernacle; its blood to be sprinkled, and its fat burnt upon the altar by the priest. The encampment, being then round about the altar, made this practice, appointed to prevent idolatry, easy and practicable. But on the settlement in the promised land, the obligation to slay at the tabernacle was dispensed with. The people were left at liberty to prepare their meat in their cities or homes.

JFB: Deu 12:15

The style of living should be accommodated to one's condition and means--profuse and riotous indulgence can never secure the divine blessing.

JFB: Deu 12:15

The unclean here are those who were under some slight defilement, which, without excluding them from society, yet debarred them from eating any of the sacred meats (Lev 7:20). They were at liberty freely to partake of common articles of food.

JFB: Deu 12:15

The gazelle.

JFB: Deu 12:15

The Syrian deer (Cervus barbatus) is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is effaced only in the third or fourth year.

JFB: Deu 12:16

The prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the divine grant of animal flesh for food (Gen 9:4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Lev 17:12), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food, it might be shed without ceremony and poured on the ground as a common thing like water--only for the sake of decency, as well as for preventing all risk of idolatry, it was to be covered over with earth (Lev 17:13), in opposition to the practice of heathen sportsmen, who left it exposed as an offering to the god of the chase.

JFB: Deu 12:22-28

Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. The people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to the Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel, and Gilead, on which deer abounded in vast numbers, would thus furnish them with a plentiful and luxuriant repast.

JFB: Deu 12:26

The tithes mentioned (Deu 12:17) are not to be considered ordinary tithes, which belonged to the Levites, and of which private Israelites had a right to eat; but they are other extraordinary tithes or gifts, which the people carried to the sanctuary to be presented as peace offerings, and on which, after being offered and the allotted portion given to the priest, they feasted with their families and friends (Lev 27:30).

JFB: Deu 12:29-30

The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [WARBURTON]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.

Clarke: Deu 12:14

The place which the Lord shall choose - To prevent idolatry and bring about a perfect uniformity in the Divine worship, which at that time was essentially necessary; because every rite and ceremony had a determinate meaning, and pointed out the good things which were to come, therefore one place must be established where those rites and ceremonies should be carefully and punctually observed. Had it not been so, every man would have formed his worship according to his own mind, and the whole beauty and importance of the grand representative system would have been destroyed, and the Messiah and the glories of his kingdom could not have been seen through the medium of the Jewish ritual. For uniformity in every part of the Divine worship the same necessity does not now exist; because that which was typified is come, and the shadows have all fled away. Yet, when it can be obtained, how desirable is it that all sincere Christians should with one mouth, as well as with one heart, glorify their common Lord and Savior!

Clarke: Deu 12:15

Thou mayest kill and eat flesh in all thy gates - With the proviso that the blood be poured out on the ground

1.    The blood should not be eaten

2.    It should be poured out by way of sacrifice. I think this is the meaning; and not that they should pour out the blood with as little ceremony and respect as they poured water upon the ground, which is the meaning according to Calmet and others

Clarke: Deu 12:15

The roebuck, and - the hart - It is very likely that by צבי tsebi the antelope is meant; and by איל aiyal , the hart or deer. This is the opinion of Dr. Shaw; and from the report of travelers we learn that both these animals are found in that desert to the present day. See Harmer, vol. iv., p. 25, etc. Of the propriety of eating clean animals there could be no question, but the blood must be poured out; yet there were cases in which they might kill and eat in all their gates, cities, and dwellings - such as the roebuck and the hart, or all clean wild beasts, for these being taken in hunting, and frequently shot by arrows, their blood could not be poured out at the altar. Therefore the command appears to take in only such tame beasts as were used for food.

Clarke: Deu 12:19

Forsake not the Levite - These had no inheritance, and were to live by the sanctuary: if therefore the offerings were withheld by which the Levites were supported, they of course must perish. Those who have devoted themselves to the service of God in ministering to the salvation of the souls of men, should certainly be furnished at least with all the necessaries of life. Those who withhold this from them sin against their own mercies, and that ordinance of God by which a ministry is established for the salvation of souls.

Clarke: Deu 12:23

For the blood is the life - And the life being offered as an atonement, consequently the blood should not be eaten. See the notes on Lev 17:11, where the subject of the vitality of the blood is largely considered.

Clarke: Deu 12:31

Their sons and their daughters they have burnt in the fire - Almost all the nations in the world agreed in offering human victims to their gods on extraordinary occasions, by which it is evident that none of those nations had any right notion of the Divine nature. How necessary, then, was the volume of revelation, to teach men what that religion is with which God can be well pleased! The Hindoos to this day offer human victims to their goddess Cali, and at the temple of Jaggernaut; and yet, notwithstanding this, there are found certain persons who, while they profess Christianity, are absolutely unwilling to send the Hindoos the Gospel of Christ, because they think it would not be politically wise! But the wisdom of this world has ever been foolishness with God; and in spite of all this infidel policy, the word of the Lord shall have free course and be glorified.

Calvin: Deu 12:23

23.=== Only === be ²¹ sure that thou eat not. It is not without cause that he earnestly exhorts them to inflexible firmness, because it was both a matter trifling in appearance, and its observation troublesome, whilst it was easy to decline from it on account of the universal example of the Gentiles. For if they considered within themselves that it contributed not to holiness that they should not touch blood, hence a snare to indulgence might easily have arisen.

Calvin: Deu 12:26

26.Only thy holy things This passage more clearly explains what was meant by the foregoing precepts, viz., that but one place was set apart for the performance of their sacred rites, lest, if each should offer wherever it pleased him, religion should be corrupted, and by degrees the various altars should beget as many gods. He therefore commands that all the victims should be sacrificed on one altar, with a provision that the blood should be poured out.

Calvin: Deu 12:28

Here, again, God invites the obedience of the people by the promise of reward; not that the hope of reward at all avails in itself to arouse men, but because He would thus keep all under the conviction of their just condemnation: for how will it help them to answer that they are not sufficient to perform what God requires, when it appears that they are thus wretched through their own fault? But, as has been said before, it is profitable by indulgence to believers that the reward of obedience should be promised them when they have kept the Law, since their innumerable defects are not imputed to them. Still this doctrine remains sure, that if men devote themselves to the keeping of the Law, God, although He owes them nothing, will nevertheless faithfully reward them.

Calvin: Deu 12:29

29.When the Lord thy God shall cut off This passage has some affinity to that in the eighteenth chapter of Deuteronomy, which we have already remarked on. For inasmuch as it was easy for the people to lapse into the imitation of the Gentiles, and to worship their false gods, under whose protection the inhabitants boasted their land to be, all inquiry respecting them is also strictly forbidden. ³⁰⁵ For this is the origin of idolatry, when the genuine simplicity of God’s worship is known, that people begin to be dissatisfied with it, and curiously to inquire whether there is anything worthy of belief in the figments of men; for men’s minds are soon attracted by the snares of novelty, so as to pollute, with various kinds of leaven, what has been delivered in God’s word. Nor does he only withdraw and restrain them from the desire of inquiry, but expressly commands them to “take heed to” themselves, or to keep themselves; because men are naturally disposed to this wanton curiosity, and take much delight in it. Therefore God encloses His people with barriers, which may keep them back from all hurtful desires; nay, He would have them so abominate the practice of superstitions, as to fly even from the infection of hearing of them. We must briefly observe respecting the words, which we have translated “to possess the nations,” that Moses does not mean that they were to become their prey, so as to be their slaves by right of capture, but that he refers to the land. Therefore he says, “thou shalt possess them before thy face;” i.e., when they are destroyed, the land will be vacant for you to possess it. In the Hiphil conjugation this word signifies to expel, as we have already seen; and to this meaning Moses perhaps makes allusion. The word ³⁰⁶ which I have translated “illa-queare,” to snare, some interpreters render to stumble, and others to be carried away, which would be more agreeable to the construction, “lest you should be carried away after them;” yet I have been unwilling to depart from the generally received opinion, when the metaphor of “ensnaring” is very appropriate; as if he had said, that all the perversities of the Gentiles were so many nets or snares to entrap men, if they come too near them; for it presently follows, “after that they be destroyed,” which some also thus render, “lest you should perish after them,” as if He would awaken their fears by holding forth the example of their destruction.

Calvin: Deu 12:31

31.Thou shalt not do so From these words we may gather what it is not to make to one’s self the gods of others, viz., to bid farewell to all the inventions of men, and to pay attention to this one thing — what God commands. For why does God desire to be worshipped by His elect people, otherwise than the nations were in the habit of serving their gods, except because there ought to be a notable distinction, so that religion may not be confused? And surely unless men cleave to God’s word, so as resolutely to determine that nothing else is permitted to them except what is there taught, they will not only be vacillating, but. they will receive indiscriminately whatever comes in their way. We must then hold fast to this, “Thou shalt not do so;” and our minds must be restrained by this curb, lest any superstition which may defile the service of God should insinuate or establish itself. He adds, that God not only repudiates these strange worships, but even abominates them; and in order to impress this the more, he adduces one form of superstition, in which its absurdity was unusually manifest; for it is a foul barbarity that innocent children should be burnt by their parents.

Calvin: Deu 12:32

32.What thing soever I command In this brief clause he teaches that no other service of God is lawful, except that of which He has testified His approval in His word, and that obedience is as it were the mother of piety; as if he had said that all modes of devotion are absurd and infected with superstition, which are not directed by this rule. Hence we gather, that in order to the keeping of the First Commandment, a knowledge of the true God is required, derived from His word, and mixed with faith. By forbidding the addition, or diminishing of anything, he plainly condemns as illegitimate whatever men invent of their own imagination; whence it follows that they, who in worshipping God are guided by any rule save that which He Himself has prescribed, make to themselves false gods; and, therefore, horrible vengeance is denounced by Him against those who are guilty of this temerity, through Isaiah,

“Forasmuch as this people draw near me, etc., by the precept of men; therefore, behold I will proceed to do a marvellous work and a wonder: for the wisdom of their wise men shall perish,” etc. (Isa 29:13.)

Now, since all the ceremonies of the Papal worship are a mass of superstitions, no wonder that all her chief rulers and ministers should be blinded with that stupidity wherewith God has threatened them. ³⁰⁷

Defender: Deu 12:23

Blood offerings and even drinking of blood were common among the pagan religions. God considered the blood sacred as anticipating the blood of Christ, and as containing the "life" of the flesh, which would be shed for the eternal life of all who would partake spiritually of its regenerating power (Gen 9:4; Lev 17:11; Joh 6:53-56)."

Defender: Deu 12:24

Compare to Lev 17:13, which says that the blood should also be covered with dust. At times some of the blood was to be sprinkled on the altar before being poured upon the ground (Lev 3:2)."

TSK: Deu 12:12

Num 18:20, Num 18:23, Num 18:24, Num 18:26; Jos 13:14, Jos 13:33, Jos 14:4

And ye : Deu 12:7, Deu 14:26, Deu 14:27; 1Ki 8:66; 2Ch 29:36, 2Ch 30:21-26; Neh 8:10-12; Psa 100:1, Psa 100:2; Psa 147:1; 1Jo 1:3, 1Jo 1:4

the Levite : Deu 12:19, Deu 14:27, Deu 14:29, Deu 16:11, Deu 16:14, Deu 18:6, Deu 26:12

forasmuch : Deu 10:9, Deu 18:1, Deu 18:2

TSK: Deu 12:13

This was directly opposed to the customs of the heathen idolaters, in offering their sacrifices on the tops of hills and mountains.

Deu 12:6; Lev 17:2-5; 1Ki 12:28-32, 1Ki 15:34; 2Ch 15:17

TSK: Deu 12:14

Deu 12:5, Deu 12:11; Psa 5:7, Psa 9:11; 2Co 5:19; Heb 10:19-22, Heb 13:15

TSK: Deu 12:15

whatsoever : Deu 14:26

the unclean : Deu 12:21, Deu 12:22, Deu 14:5, Deu 15:22, Deu 15:23; Lev 17:3-5; Of the propriety of eating clean animals there could be no question, but the blood must be poured outcaps1 . ycaps0 et there were cases when they might kill and eat in all their gates such as the roebuck and the hart, or all clean wild beasts; for these being taken in hunting, and frequently shot by arrows, their blood could not be poured out at the altar

TSK: Deu 12:16

Deu 12:23, Deu 12:24, Deu 15:23; Gen 9:4

Lev 7:26, Lev 7:27, Lev 17:10-13; Act 15:29; 1Ti 4:4

TSK: Deu 12:17

the tithe : Deu 12:6, Deu 12:11, Deu 14:22-29, Deu 26:12, Deu 26:14; Lev 27:30-32; Num 18:21-24

TSK: Deu 12:18

thou must : Deu 12:11, Deu 12:12, Deu 12:19, Deu 14:23, Deu 15:20

rejoice : Deu 12:7; Psa 32:11, Psa 68:3; Pro 3:17; Isa 12:3; Act 2:46, Act 16:34; 1Co 10:31; Gal 5:22; Phi 3:1-3

TSK: Deu 12:19

Take : Deu 14:27-29; 2Ch 11:13, 2Ch 11:14, 31:4-21; Neh 10:34-39; 1Co 9:10-14

as long : etc. Heb. all thy days, Deu 12:1

TSK: Deu 12:20

shall : 1Ch 4:10

as he hath : Deu 11:24, Deu 19:8; Gen 15:18-21, Gen 28:14; Exo 23:31, Exo 34:24

I will : Deu 12:15; Gen 31:30; Num 11:4, Num 11:20, Num 11:34; 2Sa 13:39, 2Sa 23:15; Psa 63:1, Psa 84:2, Psa 107:9; Psa 119:20, Psa 119:40, Psa 119:174; 2Co 9:14; Phi 1:8, Phi 2:26

TSK: Deu 12:21

to put : Deu 12:5, Deu 12:11, Deu 14:23, Deu 14:24, Deu 16:6, Deu 16:11, Deu 26:2; Exo 20:24; 1Ki 14:21; 2Ch 12:13; Ezr 6:12

TSK: Deu 12:22

Deu 12:15, Deu 12:16

TSK: Deu 12:23

sure : Heb. strong

the blood is : Gen 9:4; Lev 3:16, Lev 3:17, Lev 17:11, Lev 17:14; Mat 20:28; Rev 5:9

TSK: Deu 12:24

Deu 12:16, Deu 15:23

TSK: Deu 12:25

that it : Deu 12:28, Deu 4:40, Deu 5:16; Psa 112:2; Isa 3:10, Isa 48:18, Isa 48:19; Eze 33:25

when : Deu 6:18, Deu 13:18; Exo 15:26; 1Ki 11:38; Ecc 2:26

TSK: Deu 12:26

holy : Deu 12:6, Deu 12:11, Deu 12:18; Num 5:9, Num 5:10, Num 18:19

thy vows : Gen 28:20; Lev. 22:18-33; 1Sa 1:21-24; Psa 66:13-15

TSK: Deu 12:27

thy burnt : Lev 1:5, Lev 1:9, Lev 1:13, Lev 17:11

and the blood : Lev 4:30, Lev 17:11

TSK: Deu 12:28

Exo 34:11; Lev 19:37; 2Ch 7:17; Neh 1:5; Psa 105:45; Eze 37:24; Joh 15:3, Joh 15:10, Joh 15:14

Observe : Deu 24:8

that it may : Deu 12:25

TSK: Deu 12:29

cut off : Deu 9:3, Deu 19:1; Exo 23:23; Jos 23:4; Psa 78:55

succeedest : Heb. inheritest, or, possessest

TSK: Deu 12:30

that thou : Deu 7:16; Exo 23:31-33; Lev 18:3; Num 33:52; Jdg 2:2, Jdg 2:3; 2Ki 17:15; Psa 106:34-38; Eze 20:28

by following : Heb. after

How did : Jer 10:2; Eze 20:32; Rom 12:2; Eph 4:17; 1Pe 4:3, 1Pe 4:4

TSK: Deu 12:31

Thou : Deu 12:4, Deu 18:9; Exo 23:2; Lev 18:3, Lev 18:26-30; 2Ki 17:15-17, 2Ki 21:2; 2Ch 33:2; 2Ch 36:14

abomination to the : Heb. abomination of the

even their sons : The unnatural and horrid practice of offering human sacrifices not only existed, but universally prevailed among ancient nations. We have already (See note on Lev 20:2) referred to the custom among the Phoenicians and Carthaginians, descendants from the Canaanitish nations, of sacrificing their children to Moloch, or Saturn; and we will now cite a passage from Diodorus Siculus (lib. xx.) which immediately precedes that already produced relative to this barbarous custom. He states that the Carthaginians imputed their being besieged by Agathocles to the anger of Saturn, because, instead of sacrificing the best of their own children, as formerly, they had sacrificed children bought for that purpose. ""In haste, therefore, to rectify their errors, they chose 200 of the noblest children, and publicly sacrificed them! Others, accused of irreligion, voluntarily gave themselves up, to the number of no less than 300!""Deu 18:10; Lev 18:21, Lev 20:2; Jer 7:31, Jer 32:35; Eze 20:31, Eze 23:27; Mic 6:7

TSK: Deu 12:32

thou shalt not : Deu 4:2, Deu 13:18; Jos 1:7; Pro 30:6; Mat 28:20; Rev 22:18, Rev 22:19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 12:15

While a stringent injunction is laid down that the old rule (compare Lev 17:3, etc.) must be adhered to as regards animals slain in sacrifice, yet permission is now given to slaughter at home what was necessary for the table. The ceremonial distinctions did not apply in such cases, anymore than to "the roebuck"(or gazelle) "and hart,"animals allowed for food but not for sacrifice.

Barnes: Deu 12:21

If the place ... - Rather, "Because, or since, the place will be too far from thee."The permission given in Deu 12:15-16 is repeated, and the reason of it assigned.

Barnes: Deu 12:30

This caution is based upon the notion generally entertained in the ancient pagan world, that each country had its own tutelary deities whom it would be perilous to neglect; compare 1Ki 20:23; 2Ki 17:26. Israel was to shun such superstitions as unworthy of the elect people of God.

Poole: Deu 12:12

Hence it appears, that though the males only were obliged to appear before God in their solemn feasts, Exo 23:17 , yet the women also were permitted to come, as they did. See Jud 21:19,21 1Sa 1:3,7,21-23 .

Poole: Deu 12:13

Nor the other things mentioned above, this one and most eminent kind being put for all the rest, as is usual; for being all expressed before, it was needless to repeat them again.

In every place that thou seest to wit, with complacency and approbation, which thou thinkest very fit and proper for such a work, as one might possibly judge of some high places, or groves, or gardens.

Poole: Deu 12:15

Thou mayest kill and eat flesh to wit, for thy common use and food.

In all thy gates i.e. thy cities or dwellings.

Whatsoever thy soul lusteth after what you shall desire either for quantity or quality, provided always you observe the laws given you elsewhere about avoiding excess and uncleanness in the things you eat.

Which he hath given thee according to thy quality and estate; whereby he manifestly condemns those who profusely and riotously spend other men’ s money, and live at a rate which their consciences know to be much above their ability; which certainly is an ungodly and unrighteous, though too common, practice.

The unclean who is forbidden to eat of holy meats, Lev 7:20 .

May eat thereof to wit, of any sort of creatures, even of those sorts which are offered to God in sacrifices, which are as free to your use as the

roebuck and the

hart , which were not accepted in sacrifice, Lev 22:19 ; yet were clean beasts, Deu 14:5 ; and therefore here is a tacit exception of unclean beasts.

Poole: Deu 12:17

Thou either,

1. Thou, O Levite ; or rather,

2. Thou, O Israelite , whom he distinguisheth from the Levite, Deu 12:18 , accordingly as the following particulars agree to the one or to the other of you. Within thy gates, i.e. in your private habitations, here opposed to the place of God’ s worship, Deu 12:18 .

The tithe of thy corn, or of thy wine, or of thy oil Here seems to be a great difficulty, not yet sufficiently observed nor cleared by interpreters. There were divers kinds of tithes:

1. The tithes given to the Levites out of all, of which Num 18:21,24 De 14:22 Neh 10:31 .

2. The tithe of those tithes, which were to be given by the Levites to the priests, of which Num 18:21,24 De 14:29 Neh 10:37 .

3. The third year’ s tithe, of which Deu 14:28 . To which some add another tithe, which they call the second tithe , which they say was taken after the Levites’ tithe was laid by. Now each of these hath its difficulty. It seems this place cannot be understood,

1. Of the Levites’ tithe; partly, because it might seem a great and wholly superfluous trouble to carry all their tithes up to Jerusalem, and to carry them back to their several habitations for their use; partly, because those were holy to the Lord , Lev 27:30 , and not to be eaten by the people, Lev 27:31 ; whereas these belonged principally to the people, the Levites being only taken in as accessories to eat with them, as it is here, Deu 12:18 ; and partly, because those might be eaten in every place , as it is expressly affirmed, Num 18:31 Nor,

2. Of the tithe of the tithe, which was the priest’ s; and neither Levites nor others might eat of it, except they were of or in the priest’ s household. Nor,

3. Of the third year’ s tithe, because that was to be eaten within their gates , Deu 14:28,29 , as this was not.

I do therefore humbly conceive that this is meant of the second tithe, spoken of Deu 14:22 ; and that this was the very same tithe with that third year’ s tithe, with this only difference, that in the third year they were to eat them together with the Levites within their gates , Deu 14:28,29 , but in the two first years they were to eat them, together with the Levites also, in the place of God’ s worship, as it is prescribed here and Deu 14:23 . And that it is one land the same tithe which is spoken of Deu 14:22 , and Deu 12:28 , seems more than probable, both because they are called by the same name, all the tithe of their increase , and because that Deu 12:28 manifestly looks back to that Deu 12:22 , and because otherwise every third year the Israelites were to pay three several tithes one after another, which Scripture no where affirms, and it seems to make the people’ s burdens and the Levites’ provisions too great. For the objection taken from Deu 26:12,13 , it shall be considered in its place. And the reason of that difference of place, and why the same tithes were eaten for two years together in Jerusalem, and the third in their own gates, seems to be this, that in the two first years there was a more special regard had to the Levites, who were very much conversant in Jerusalem, where those tithes were then eaten, and in the third year there is a respect had to the stranger, and the fatherless, and the widow , who are mentioned as joint sharers with the Levites in this third year’ s tithe, whose occasions and obligations of coming to Jerusalem were not so many nor strong as those of the Levites, and therefore they were to be found generally within their gates, where these were to be eaten. And whereas the objection made before against the chargeable and useless carrying of the first tithes to Jerusalem might be applied here, it is answered there, and it is provided, that when they lived at a great distance from Jerusalem they might turn it into money and bestow it there, De 14-26, which both confirms the objection as to the first tithe, for which no such provision was made, and answers it as to this, where such a remedy is expressed. And whereas it may be pleaded on the behalf of the first, or the Levitical tithe, that those tithes were brought to Jerusalem, and that there were store-houses or chambers in the temple appointed for the receiving of the tithes, 2Ch 31:5,6,11,12 Ne 10:37,38 12:44 , it may be answered, that those chambers, being only thirty-eight in number, and each of them, except two, but six cubits broad and twelve cubits long, were altogether incapable of all those tithes, and seem principally, if not solely, appointed for the priests’ tithes, and not for all them neither, but only for so much of them as would serve for the use and necessity of those priests and Levites too that were in the actual ministration.

The firstlings of thy herds, or of thy flock As the tithes now mentioned were not the Levitical, but second tithes, as hath been discoursed; so these firstlings do not seem to be the first firstlings, which being appropriated to the Levites were not to be eaten by any of the people, except those of or in the Levites’ families, but the second firstlings, which were the first which the owner could dispose of, and which, in conformity to the second tithes, he is required to set apart for this use.

Poole: Deu 12:19

Take heed lest a worldly mind and self-love make thee rob the Levites of their dues, as afterwards the ungodly Jews did. See Mal 3:8 .

Poole: Deu 12:20

When the Lord shall enlarge thy border which will make it inconvenient and impossible to do what now thou dost, and because of the narrow bounds of thy camp canst conveniently do, to wit, to bring all the cattle thou usest to the tabernacle, which it seems probable they did, to prevent their eating of blood. Compare Lev 17:3 1Sa 14:34 .

Poole: Deu 12:21

Be too far from thee in which case, being obliged to carry their sacrifice to the place of worship, that the blood might be there poured forth, &c., they might think themselves obliged, for the same reason, to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home, whether they lived nearer to that place, or further from it; only the latter is here mentioned, as being the matter of the scruple, and as containing the former in it.

As I have commanded thee in such manner as the blood may be poured forth, as above, Deu 12:16 , and below, Deu 12:24 .

Poole: Deu 12:22

As the roebuck and the hart as common or unhallowed food, though they be of the same kind with the sacrifices which are offered to God.

The unclean and the clean shall eat of them alike because there was no holiness in such meat for which the unclean might be excluded from it.

Poole: Deu 12:23

The blood is the life of which See Poole on "Gen 9:4" . See Poole on "Lev 17:11" . The animal life depends upon the blood.

Poole: Deu 12:26

The holy things mentioned before, Deu 12:6,11,17 , which thou hast consecrated to God.

Poole: Deu 12:27

Excepting what shall be burned to God’ s honour, and given to the priest according to his appointment.

Poole: Deu 12:29

Whither thou goest to possess them; of which phrase see Deu 9:1 11:23

Poole: Deu 12:30

Snared drawn into their sin and ruin.

After that they be destroyed i.e. by following the example they left, when their persons are destroyed.

That thou inquire not after their gods through curiosity to know their gods, and the manner of the worship, lest thy vain and foolish mind be seduced by its speciousness or newness.

Poole: Deu 12:31

Shalt not do so unto the Lord either,

1. Not offer him that indignity and injury to worship other gods together with him. Or rather,

2. Not worship him in such manner as they worshipped their gods, to wit, by offering thy children to him, as they did to their gods, as it here follows, or by their own devices or superstitions, as is implied, Deu 12:32 .

Haydock: Deu 12:12

You. The Levite hath no portion of the land like the rest. He and all people in distress shall be invited to these feasts, chap. xvi. 11. (Menochius)

Haydock: Deu 12:13

See. On the high places, &c., as the heathens did, (ver. 2,) or in any other place but that which God appointed.

Haydock: Deu 12:15

But. Hebrew, "Yet thou mayst kill and eat the flesh which thy soul desireth in all thy gates, with which the Lord thy God hath blessed thee, the unclean and the clean may eat thereof, as of the roe buck," &c. (Haydock) ---

The Vulgate translates ver. 22 in this sense, intimating that these meats did not contract any such peculiar sanctity, as to exclude those who were unclean, ver. 20., and Leviticus xvii. 3. Fagius pretends, that only the clean were allowed as yet to eat of such meats, though the unclean might eat in the promised land what was lawful, without bringing the beast to be slain before the tabernacle. But this opinion seems to have no solid foundation. Unclean beasts could never be eaten. (Calmet) ---

But those which had any defect, were excluded from being sacrificed, Leviticus xxii. 22. (Menochius)

Haydock: Deu 12:16

Water, without any ceremony. It was afterwards to be covered, Leviticus xvii. 13.

Haydock: Deu 12:17

Tithes. These were of an extraordinary nature, destined for feasts, chap. xiv. 22., and Leviticus xxvii. 30. The usual tithes belonged entirely to the Levitical tribe. (Calmet) ---

First-born, or the most excellent, ver. 11., and Exodus xii. 11, 12. The first-born, if it proved to be without defect, and a male, was given to the priests, Numbers xviii. 15. ---

Voluntarily. If the thing was vowed to the Lord without restriction, it fell to the share of the priests alone: but if the person specified that he intended it for a peace-offering, &c., the priest could only claim what was allotted to him by the law. (Calmet) ---

Hands. The fruits of trees, in the fourth year, may be insinuated. (Josephus, [Antiquities?] iv. 8.) (Menochius)

Haydock: Deu 12:18

Hand, in all thy undertakings and labours, (Haydock) and in all thy goods. (Menochius)

Haydock: Deu 12:21

Far off. Hence many conclude, that those who lived near the tabernacle, were bound to bring the animals which they designed for their own use, to be slain there, as they did in the desert. Others suppose that all were under the same predicament, and are hereby authorized to follow the same regulations, and to eat the flesh, whether they be clean or otherwise, provided they abstain from the blood. See Leviticus xvii. 3. (Calmet) ---

The custom of bringing the beasts to be slain before the door of the tabernacle, was to be no longer obligatory. (Menochius)

Haydock: Deu 12:22

Alike. This must be understood of those who had contracted only a smaller stain, which did not communicate the uncleanness to others, but debarred people from approaching to sacred things. (Calmet) ---

Those who had touched the dead, &c., were not allowed to eat with people, who were not under any such legal uncleanness. (Menochius)

Haydock: Deu 12:23

Soul. See Genesis ix. 4. Blood maintains the life of animals, and it would seem cruel to begin to eat them before they were perfectly dead. But the obligation of this positive law has long ago ceased, as it was intended chiefly for the Jews.

Haydock: Deu 12:27

Oblations. Hebrew, "holocausts....and the blood of the sacrifices," of peace. Parts of the latter were eaten by the offerer, but the former victims were entirely burnt. (Haydock)

Haydock: Deu 12:30

Imitate. Hebrew, "be ensnared by imitation them." The example of the wicked, is one of the most dangerous snares which the devil can place in our way. Notwithstanding these repeated admonitions of God, we see how prone the Hebrews were to adopt the superstitious customs of these nations, whose destruction ought surely to have warned them to keep at a distance. (Haydock)

Haydock: Deu 12:31

Fire. See Leviticus xviii. 21.

Gill: Deu 12:12

And ye shall rejoice before the Lord your God,.... In the place chosen and fixed, where a temple would be built for him, and he would take up his residence; eating with joy and gladness that part of the offerings which belonged to them, keeping as it were a feast before the Lord, in token of gratitude for what they had received from him:

ye and your sons, and your daughters, and your menservants, and your maidservants; which explains what is meant by their household, Deu 12:7 wives are not mentioned, because it could not be thought they would eat and rejoice, or keep such a feast, without them, and therefore needless to name them:

and the Levite that is within your gates; such also were to partake of this entertainment, who were useful in instructing their families in the knowledge of divine things, and serviceable to them on many accounts in the worship of God:

forasmuch as he hath no part nor inheritance with you; in the division of the land, and so having nothing to manure and cultivate, was destitute of the fruits of the earth, and could make no improvement and increase of his substance, as they could.

Gill: Deu 12:13

Take heed to thyself, that thou offer not thy burnt offerings,.... And so any other, this is put for all the rest:

in every place that thou seest; which might take with their fancy, seem pleasant, and so a proper and suitable place to sacrifice in, as on high places, and under green trees; but they were not to indulge their own fancies and imaginations, or follow the customs of others, but keep to the rules prescribed them by the Lord, and to the place fixed by him for his worship.

Gill: Deu 12:14

But in the place which the Lord shall choose in one of thy tribes,.... Which tribe is not named, nor what place in that tribe; See Gill on Deu 12:5,

there thou shalt offer thy burnt offerings; on the altar of burnt offering there placed:

and there shalt thou do all that I command thee; respecting sanctuary service, and particularly those things observed in Deu 12:6.

Gill: Deu 12:15

Notwithstanding, thou mayest kill and eat flesh in all thy gates,.... They might kill such cattle that were allowed for food, and eat the flesh of them in theie own cities and houses in which they dwelt; they were not obliged to bring these to the place God should choose, and kill them there, as they had been wont to bring them to the tabernacle while in the wilderness:

whatsoever thy soul lusteth after; whatever they had a mind to, or their appetite craved, and were desirous of, provided it was not any thing forbidden, but was allowed to be eaten:

according to the blessing of the Lord thy God which he hath given thee; which it was in the power of their hands to procure for themselves; they might live according to their abilities, and keep a table answerable to what God had blessed them with; from which they were so far from being restrained, that it was rather commendable in them so to do, provided they did not indulge to luxury and intemperance:

the clean and the unclean may eat thereof; that is, such in their families who laboured under any ceremonial uncleanness by the touch of a dead body, or by reason of issues and menstrues; these, as well as those who were free from anything of this kind, might eat of common food in their houses, though they might not eat of the holy things; see Lev 7:20.

as of the roebuck, and as of the hart; that is, as those were clean creatures, and allowed for food, Deu 14:5 so they might eat of oxen or sheep, or lambs or rams, and goats, though they were creatures used in sacrifice.

Gill: Deu 12:16

Only ye shall not eat the blood,.... All manner of blood being forbidden, of fowl or of beasts, whether slain for sacrifice or for common food:

ye shall pour it out upon the earth as water; which cannot be gathered up again for use, but is swallowed up in the earth.

Gill: Deu 12:17

Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil,.... This cannot be understood of the tithe given to the Levites, or of that which the Levites out of theirs gave to the priests, for that was only eaten by them; but of the tithe which every three years they were to lay up within their gates, and which they were to eat with their families and others; but the other two years they were to carry it to the place the Lord chose, or turn it into money, and when they came thither purchase with it what they pleased, and eat it, they and their household, and others with them, before the Lord; see Deu 14:22,

the firstlings of thy herds or of thy flocks; these also the firstborn males belonged to the Lord, and so to the priests, and could not be eaten by the people any where; and must be understood either of the next firstlings, which were the people's, or of the female firstlings, which they might devote to the Lord, and so not allowed to eat at home, but in the chosen place:

nor any of thy vows which thou vowest, nor thy freewill offerings; which were species of peace offerings, and so to be eaten not in their own cities, but in the place appointed:

or heave offerings of thine hand; the firstfruits; see Deu 26:1 these were such they were not bound to bring, but brought them freely.

Gill: Deu 12:18

But thou must eat them before the Lord thy God, in the place which the Lord thy God shall choose,.... Which may be said to be eaten before him, being eaten in the place where his sanctuary stood, in which he dwelt:

thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates; who were all to come with him to this place; See Gill on Deu 12:12.

and thou shalt rejoice before the Lord thy God in all that thou puttest thine hand unto; cheerfully make and keep this feast in the manner directed to, rejoicing with his family and his friends, with the Levites and with the poor, expressing his thankfulness to God for his blessing on his labour.

Gill: Deu 12:19

Take heed to thyself that thou forsake not the Levite,.... By withholding from him the tithes appointed for his maintenance; or rather by neglecting to take him with him in order to partake of the feast or entertainment before spoken of:

as long as thou livest upon the earth; so that it was not one time only, but always; whenever he ate these holy things before the Lord, as long as he lived, he was to be careful he had the Levite with him, for a reason given, Deu 12:12.

Gill: Deu 12:20

When the Lord thy God shall enlarge thy border, as he hath promised thee,.... Brought them into the land of Canaan, where they should have large and good pastures for the feeding of their cattle, which they had not in the wilderness, and so a greater increase of them:

and thou shalt say, I will eat flesh; which they were shorts of, or ate but little of in the wilderness, lest their herds and their flocks should be consumed; but now having room to feed them, and an increase of them, they would give themselves a greater liberty of eating flesh:

because thy soul longeth to eat flesh; would have a craving appetite unto it, having so long ate none, or very little:

thou mayest eat flesh, whatsoever thy soul lusteth after; of any sort that is clean, and allowed to be eaten, and as much of it as is craved, only intemperance must be guarded against.

Gill: Deu 12:21

If the place which the Lord thy God hath chosen to put his name be too far from thee,.... Or rather "for" ^h, or "seeing" the place will be too far from thee; for it is allowed before that they might kill and eat flesh for common food in their gates, Deu 12:15.

then thou shalt kill of thy herd and of thy flock; of thy oxen and of thy sheep, creatures used in sacrifice; but this was no bar to the use of them for common food also:

which the Lord hath given thee, as I have commanded thee; Deu 12:15.

and thou shalt eat in thy gates whatsoever thy soul lusteth after; flesh of any sort, lawful to be eaten.

Gill: Deu 12:22

Even as the roebuck and the hart is eaten,.... Which were not only clean creatures, as before observed, but were commonly and frequently eaten, there being plenty of them in those parts:

so thou shalt eat them; their oxen and calves, their sheep and lambs, their goats and their kids:

the unclean and the clean shall eat of them alike; no difference being to be made on that account, with respect to common food; See Gill on Deu 12:15 which all alike might partake of, notwithstanding any ceremonial uncleanness that any might be attended with.

Gill: Deu 12:23

Only be sure that thou eat not the blood,.... This is repeated again, that they might be careful to observe the law concerning that:

for the blood is the life: which is the reason given for the prohibition of it; see Gill on Lev 17:11,

and thou mayest not eat the life with the flesh: by which it seems that the meaning of the law was, that the blood might not be eaten in or with the flesh, but to be let out of it, or the fish not to be eaten raw, but dressed; for there were various laws about eating of blood, which are differently expressed.

Gill: Deu 12:24

Thou shalt not eat it,.... Neither with the flesh, nor separately:

thou shall pour it upon the earth as water; as the blood of sacrifices was poured upon the altar, the blood of common flesh was to be poured upon the earth, signifying it was not to be used, and no account to be made of it; See Gill on Deu 12:16

Gill: Deu 12:25

Thou shall not eat it, that it may be well with thee, and with thy children after thee,.... That they and their posterity might be spared, and continue long, and enjoy much prosperity; for those that eat blood, contrary to this command of God, it is threatened that he would set his face against them, and they should be cut off, Lev 7:27,

when thou shall do that which is right in the sight of the Lord; not only observe this command, but all others.

Gill: Deu 12:26

Only thy holy things which thou hast,.... Which the Targums of Onkelos and Jonathan interpret of the tithe of their holy things, and Aben Ezra of their burnt offerings and peace offerings; they seem to include all in Deu 12:17.

and thy vows thou shalt take, and go unto the place which the Lord shall choose; so often referred to, but not named; see Deu 12:5.

Gill: Deu 12:27

And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the Lord thy God,.... And on that only, even the altar of burnt offering:

and the blood of thy sacrifices; one as well as another, not only of the burnt offerings, but of the sin offerings, trespass offerings, and peace offerings:

shall be poured out upon the altar of the Lord thy God: either sprinkled on it, or poured out at the bottom of it; see Lev 1:1,

and thou shalt eat the flesh; that is, of the peace offerings, for of them only might the people eat, and that only before the Lord.

Gill: Deu 12:28

Observe and hear all these words which I command thee,.... Respecting the demolition of all monuments of idolatry, and bringing all holy things to the place the Lord should choose to dwell in; and eating common flesh in their own houses, only to be careful not to eat blood:

that it may go well with thee, and with thy children after thee for ever; for, as has been often observed, their continuance in the land of Canaan, and enjoyment of all good things in it, depended upon their obedience to the commands of God; see Isa 1:19.

when thou doest that which is good and right in the sight of the Lord thy God; which is to do all his commandments; for these are what are good and right in his sight, and it is for the good of men to do them.

Gill: Deu 12:29

When the Lord thy God shall cut off the nations from before thee,.... The seven nations of the land of Canaan, Deu 7:1,

whither thou goest to possess them, and thou succeedest them, and dwellest in their land; or to inherit them, and thou dost inherit them, by dwelling in their land.

Gill: Deu 12:30

Take heed to thyself, that thou be not snared by following them,.... Their examples and customs, and so be drawn into the same idolatrous practices; see Psa 106:35, after that they be destroyed from before thee; for their idolatries and other sins:

and that thou inquire not after their gods; what they were, their names, forms, and figures:

saying, how did these nations serve their gods? what was the manner of worship they gave them? what rites, customs, and ceremonies did they use in their adoration of them?

even so will I do likewise; or however, if this was not determined on when the inquiries were made, there was danger that this would be the result of them, and therefore the caution is given.

Gill: Deu 12:31

Thou shalt not do so unto the Lord thy God,.... Not serve and worship him after the manner of the Gentiles, nor introduce their rites and customs into his service, used by them in the worship of their gods:

for every abomination which he hateth have they done unto their gods; as murder, adultery, &c. which God has expressed his aversion to, and indignation at; one instance of the former sort is given here:

for even their sons and their daughters they have burnt in the fire to their gods; not only men have they sacrificed to them, but such near relations; and not only caused them to pass through the fire, but burnt them in it; so the Carthaginians are said to do, who learned this inhuman practice from the Phoenicians; they were a colony of the inhabitants of this land of Canaan. Of the Phoenicians Porphyry says ⁱ, that in great calamities, as war or pestilence, they sacrificed to Saturn some one of those that were dearest to them, appointed by suffrage. The Phoenician history, adds he, is full of such sacrifices, which Sanchoniatho wrote in the Phoenician language; and Curtius says ^k, this custom of sacrificing a fine boy to Saturn was received by the Carthaginians from their founders (the Tyrians and Phoenicians), and which they continued even to the destruction of their city.

Gill: Deu 12:32

What thing soever I command you, observe to do it,.... In the manner it is commanded and directed to; the laws of God, both as to matter and manner, were to be obeyed just as they were delivered: thou shall not add thereto, nor diminish from it; neither add any customs and rites of the Heathens to them, nor neglect anything enjoined on them, see Pro 30:6.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 12:12

¹ tn Heb “within your gates” (so KJV, NASB); NAB “who belongs to your community.”

² sn They have no allotment or inheritance with you. See note on the word “inheritance” in Deut 10:9.

NET Notes: Deu 12:14

¹ tn Heb “offer burnt offerings.” The expression “do so” has been used in the translation for stylistic reasons to avoid redundancy.

² sn This injunction to worship in a single and central sanctuary – one limited and appropriate to the thrice-annual festival celebrations (see Exod 23:14-17; 34:22-24; Lev 23:4-36; Deut 16:16-17) – marks a departure from previous times when worship was carried out at local shrines (cf. Gen 8:20; 12:7; 13:18; 22:9; 26:25; 35:1, 3, 7; Exod 17:15). Apart from the corporate worship of the whole theocratic community, however, worship at local altars would still be permitted as in the past (Deut 16:21; Judg 6:24-27; 13:19-20; 1 Sam 7:17; 10:5, 13; 2 Sam 24:18-25; 1 Kgs 18:30).

NET Notes: Deu 12:15

¹ tn Heb “only in all the desire of your soul you may sacrifice and eat flesh according to the blessing of the Lord your God which he has given to you.”

² tn Heb “gates” (so KJV, NASB; likewise in vv. 17, 18).

NET Notes: Deu 12:18

¹ tn Heb “the Lord your God.” See note on “he” in 12:5.

² tn See note at Deut 12:12.

³ tn Heb “in all the sending forth of your hands.”

NET Notes: Deu 12:20

¹ tn Heb “for my soul desires to eat meat.”

² tn Heb “according to all the desire of your soul you may eat meat.”

NET Notes: Deu 12:21

¹ tn Heb “the Lord your God.” See note on “he” in 12:5.

² tn Heb “the Lord.” See note on “he” in 12:5.

³ tn Heb “gates” (so KJV, NASB); NAB “in your own community.”

NET Notes: Deu 12:23

¹ sn The blood is life itself. This is a figure of speech (metonymy) in which the cause or means (the blood) stands for the result or effect (life). That is, life depends upon the existence and circulation of blood, a truth known empirically but not scientifically tested and proved until the 17th century a.d. (cf. Lev 17:11).

NET Notes: Deu 12:25

¹ tc Heb “in the eyes of the Lord.” The LXX adds “your God” to create the common formula, “the Lord your God.” The MT is preferred precisely because it does not include the stereotyped formula; thus it more likely preserves the original text.

NET Notes: Deu 12:26

¹ tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.

NET Notes: Deu 12:27

¹ sn These other sacrifices would be so-called peace or fellowship offerings whose ritual required a different use of the blood from that of burnt (sin and trespass) offerings (cf. Lev 3; 7:11-14, 19-21).

² tn Heb “on the altar of the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

NET Notes: Deu 12:29

¹ tn Heb “dwell in their land” (so NASB). In the Hebrew text vv. 29-30 are one long sentence. For stylistic reasons the translation divides it into two.

NET Notes: Deu 12:31

¹ tn Heb “you must not do thus to/for the Lord your God.”

² tn See note on this term at Deut 7:25.

³ tn Heb “every abomination of the Lord.” See note on the word “his” in v. 27.

NET Notes: Deu 12:32

¹ sn Beginning with 12:32, the verse numbers through 13:18 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 12:32 ET = 13:1 HT, 13:1 ET = 13:2 HT, 13:2 ET = 13:3 HT, etc., through 13:18 ET = 13:19 HT. With 14:1 the verse numbers in the ET and HT are again the same.

² tn This verse highlights a phenomenon found throughout Deuteronomy, but most especially in chap. 12, namely, the alternation of grammatical singular and plural forms of the pronoun (known as Numeruswechsel in German scholarship). Critical scholarship in general resolves the “problem” by suggesting varying literary traditions – one favorable to the singular pronoun and the other to the plural – which appear in the (obviously rough) redacted text at hand. Even the ancient versions were troubled by the lack of harmony of grammatical number and in this verse, for example, offered a number of alternate readings. The MT reads “Everything I am commanding you (plural) you (plural) must be careful to do; you (singular) must not add to it nor should you (singular) subtract form it.” Smr, LXX, Syriac, and Vulgate suggest singular for the first two pronouns but a few Smr mss propose plural for the last two. What both ancient and modern scholars tend to overlook, however, is the covenantal theological tone of the Book of Deuteronomy, one that views Israel as a collective body (singular) made up of many individuals (plural). See M. Weinfeld, Deuteronomy 1–11 (AB), 15-16; J. A. Thompson, Deuteronomy (TOTC), 21-23.

³ sn Do not add to it or subtract from it. This prohibition makes at least two profound theological points: (1) This work by Moses is of divine origination (i.e., it is inspired) and therefore can tolerate no human alteration; and (2) the work is complete as it stands (i.e., it is canonical).

Geneva Bible: Deu 12:14

But in the place which the LORD shall ^{( h )} choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.

^{( h )} As was declared ever by the placing of the ark in Shiloh 243 years, or as some write more that 300 years, and in other places till the temple was built.

Geneva Bible: Deu 12:15

Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the ^{( i )} blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, ^{( k )} as of the roebuck, and as of the hart.

^{( i )} As God has given you power and ability.

^{( k )} Everyone may eat equally at home the beast appointed for sacrifice and the other.

Geneva Bible: Deu 12:17

Thou mayest not eat within thy gates the ^{( l )} tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:

^{( l )} Meaning, whatever was offered to the Lord, may not be eaten, except where he had appointed.

Geneva Bible: Deu 12:23

Only be sure that thou eat not the blood: for the blood ^{( m )} [is] the life; and thou mayest not eat the life with the flesh.

^{( m )} Because the life of beasts is in their blood.

Geneva Bible: Deu 12:26

Only thy ^{( n )} holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose:

^{( n )} That which you will offer in sacrifice.

Geneva Bible: Deu 12:28

Observe and hear all these words which I command thee, that it may go ^{( o )} well with thee, and with thy children after thee for ever, when thou doest [that which is] good and right in the sight of the LORD thy God.

^{( o )} God by promise binds himself to do good to those who obey his word.

Geneva Bible: Deu 12:30

Take heed to thyself that thou be not ^{( p )} snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.

^{( p )} By following their superstitions and idolatries, and thinking to serve me by it.

Geneva Bible: Deu 12:31

Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have ^{( q )} burnt in the fire to their gods.

^{( q )} They held nothing too dear to offer to their idols.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 12:1-32

1 Monuments of idolatry are to be destroyed.

4 The place of God's service to be kept.

15 Blood is forbidden.

16 Blood is forbidden.

17 Holy things must be eaten in the holy place.

18 Holy things must be eaten in the holy place.

19 The Levite is not to be forsaken.

20 Blood is forbidden.

26 Holy things must be eaten in the holy place.

29 Idolatry is not to be enquired after.

Maclaren: Deu 12:18

Deut. 12:18

There were three bloody sacrifices, the sin-offering, the burnt-offering, and the peace-offering. In all three expiation was the first idea, but in the second of them the act of burning symbolized a further thought, namely, that of offering to God, while in the third, the peace-offering, there was added to both of these the still further thought of the offerer's participation with God, as symbolized by the eating of the sacrifice. So we have great verities of the most spiritual religion adumbrated in this external rite. The rind is hard and forbidding, the kernel is juicy and sweet.

I. Communion With God Based On Atonement.

II. Feeding On Christ.

What was sacrifice becomes food. The same Person and facts, apprehended by faith, are, in regard to their bearing on the divine government, the ground of pardon, and in regard to their operation within us, the source of spiritual sustenance. Christ for us is our pardon; Christ in us is our life.

III. The Restoration To The Offerer Of All Which He Lays On God's Altar.

The sacrifice was transformed and elevated into a sacrament. By being offered the sacrifice was ennobled. The offerer did not lose what he laid on the altar, but it came back to him, far more precious than before. It was no longer mere food for the body, and to eat it became not an ordinary meal, but a sacrament and means of union with God. It was a hundredfold more the offerer's even in this life. All its savoir was more savory, all its nutritive qualities were more nutritious. It had suffered a fiery change, and was turned into something more rich and rare.

That is blessedly true as to all which we lay on God's altar. It is far more ours than it ever was or could be, while we kept it for ourselves, and our enjoyment of, and nourishment from, our good things, when offered as sacrifices, are greater than when we eat our morsel alone. If we make earthly joys and possessions the materials of our sacrifice, they will not only become more joyful and richer, but they will become means of closer union with Him, instead of parting us from Him, as they do when used in selfish disregard of Him.

Nor must we forget the wonderful thought, also mirrored in this piece of ancient ritual, that God delights in men's sacrifices and surrenders and services. If I were hungry, I would not tell thee,' said the Psalmist in God's name in regard to outward sacrifices; Will I eat the flesh of bulls, or drink the blood of goats?' But he does eat' the better sacrifices that loving hearts or obedient wills lay on His altar. He seeks for these, and delights when they are offered to Him. He hungered, and seeing a fig tree by the wayside, He came to it.' He still hungers for the fruit that we can yield to Him, and if we will, He will enter in and sup with us, not disdaining to sit at the poor table which we can spread for Him, nor to partake of the humble fare which we can lay upon it, but mending the banquet by what He brings for our nourishment, and hallowing the hour by His presence.

MHCC: Deu 12:5-32

The command to bring ALL the sacrifices to the door of the tabernacle, was now explained with reference to the promised land. As to moral service, then, as now, men might pray and worship every where, as they did in their synagogues. The place which God would choose, is said to be the place where he would put his name. It was to be his habitation, where, as King of Israel, he would be found by all who reverently sought him. Now, under the gospel, we have no temple or altar that sanctifies the gift but Christ only: and as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. Our Saviour declared, that those are accepted as true worshippers, who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:21. And a devout Israelite might honour God, keep up communion with him, and obtain mercy from him, though he had no opportunity of bringing a sacrifice to his altar. Work for God should be done with holy joy and cheerfulness. Even children and servants must rejoice before God; the services of religion are to be a pleasure, and not a task or drudgery. It is the duty of people to be kind to their ministers, who teach them well, and set them good examples. As long as we live, we need their assistance, till we come to that world where ordinances will not be needed. Whether we eat or drink, or whatever we do, we are commanded to do all to the glory of God. And we must do all in the name of the Lord Jesus Christ, giving thanks to the Father through him. They must not even inquire into the modes and forms of idolatrous worship. What good would it do them to know those depths of Satan? And our inward satisfaction will be more and more, as we abound in love and good works, which spring from faith and the in-dwelling Spirit of Christ.

Matthew Henry: Deu 12:5-32

There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray every where, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it, 1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with. 2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (1Ti 2:5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah.

Let us now reduce this long charge to its proper heads.

I. It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, Deu 12:10, Deu 12:11. Observe, 1. If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place. 2. God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances. 3. He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (Deu 11:29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, 2Ch 7:12. Compare 2Ch 6:5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:23.

II. They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (Deu 12:6 and again Deu 12:11): Thither shall you bring all that I command you; and (Deu 12:14), There thou shalt offer thy burnt offerings; and (Deu 12:27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, 1Pe 2:5.

III. They are commanded to feast upon their hallowed things before the Lord, with holy joy. They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, Deu 12:6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (Deu 12:7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (Deu 12:12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here, 1. That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Rev 3:20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished. 2. That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, Deu 12:7, and again, Deu 12:12 and Deu 12:18. (1.) Now while they were before the Lord they must rejoice, Deu 12:12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal 2:13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery. (2.) They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, Deu 12:7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world.

IV. They are commanded to be kind to the Levites. Did they feast with joy? The Levites must feast with them, and rejoice with them, Deu 12:12, and again, Deu 12:18; and a general caution (Deu 12:19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (Deu 12:12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance.

V. They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt. What was any way devoted to God they must not eat at home, Deu 12:13, Deu 12:17. But what was not so devoted they might kill and eat of at their pleasure, Deu 12:15. And this permission is again repeated, Deu 12:20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Lev 17:3, Lev 17:4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction: - 1. They must eat according to the blessing which God had given them, Deu 12:15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it. 2. They must not eat blood (Deu 12:16, and again, Deu 12:23): Only be sure that thou eat not the blood (Deu 12:24), Thou shalt not eat it; and (Deu 12:25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them.

VI. They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan.

1. They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (Deu 12:8, Deu 12:9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty, (1.) They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And, (2.) Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his.

2. They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, Deu 12:29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Rev 2:24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters, (1.) Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end. (2.) Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (Deu 12:31), the very mention of which is sufficient to make it odious, and possess us with a horror of it. (3.) Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Pro 15:8. He therefore concludes (Deu 12:32) with the same caution concerning the worship of God which he had before given concerning the word of God (Deu 4:2): " You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded."We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.

Keil-Delitzsch: Deu 12:1-14

The laws relating to the worship of the Israelites commence with a command to destroy and annihilate all places and memorials of the Canaanitish worship (Deu 12:2-4), and then lay it down as an established rule, that the Israelites were to worship the Lord their God with sacrifices and gifts, only in the place which He Himself should choose (Deu 12:5-14). On the other hand, in the land of Canaan cattle might be slain for eating and the flesh itself be consumed in any place; though sacrificial meals could only be celebrated in the place of the sanctuary appointed by the Lord (Deu 12:15-19). Moreover, on the extension of the borders of the land, oxen, and sheep, and goats could be slaughtered for food in any place; but the blood was not to be eaten, and consecrated gifts and votive sacrifices were not to be prepared as meals anywhere, except at the altar of the Lord (Deu 12:20-28). Lastly, the Israelites were not to be drawn aside by the Canaanites, to imitate them in their worship (Deu 12:29-31).

Deu 12:1

On the heading in Deu 12:1, see chs. Deu 6:1 and Deu 4:1. " All the days that ye live "relates to the more distant clause, "which ye shall observe,"etc. (cf. Deu 4:10).

Deu 12:2-3

Ye shall destroy all the places where the Canaanites worship their gods, upon the high mountains, upon the hills, and under every green tree (cf. Jer 2:20; Jer 3:6; Jer 17:2; 2Ki 16:4; 2Ki 17:10). The choice of mountains and hills for places of worship by most of the heathen nations, had its origin in the wide-spread belief, that men were nearer to the Deity and to heaven there. The green trees are connected with the holy groves, of which the heathen nations were so fond, and the shady gloom of which filled the soul with holy awe at the nearness of the Deity. In the absence of groves, they chose green trees with thick foliage (Eze 6:13; Eze 20:28), such as the vigorous oak, which attains a great age, the evergreen terebinth (Isa 1:29-30; Isa 57:5), and the poplar or osier, which continues green even in the heat of summer (Hos 4:13), and whose deep shade is adapted to dispose the mind to devotion.

Deu 12:3

Beside the place of worship, they were also to destroy all the idols of the Canaanitish worship, as had already been commanded in Deu 7:5, and to blot out even their names, i.e., every trace of their existence (cf. Deu 7:24).

Deu 12:4-5

"Ye shall not do so to Jehovah your God," i.e., not build altars and offer sacrifices to Him in any place you choose, but (Deu 12:5.) shall only keep yourselves ( אל דּרשׁ ) to the place "which He shall choose out of all the tribes to put His name there for His dwelling." Whereas the heathen seeks and worships his nature-gods, wherever he thinks he can discern in nature any trace of Divinity, the true God has not only revealed His eternal power and Godhead in the works of creation, but His personal being, which unfolds itself to the world in love and holiness, in grace and righteousness, He has made known to man, who was created in His image, in the words and works of salvation; and in these testimonies of His saving presence He has fixed for Himself a name, in which He dwells among His people. This name presents His personality, as comprehended in the word Jehovah , in a visible sign, the tangible pledge of His essential presence. During the journeying of the Israelites this was effected by the pillar of cloud and fire; and after the erection of the tabernacle, by the cloud in the most holy place, above the ark of the covenant, with the cherubim uon it, in which Jehovah had promised to appear to the high priest as the representative of the covenant nation. Through this, the tabernacle, and afterwards Solomon's temple, which took its place, became the dwelling-place of the name of the Lord. But if the knowledge of the true God rested upon direct manifestations of the divine nature, - and the Lord God had for that very reason made Himself known to His people in words and deeds as their God-then as a matter of course the mode of His worship could not be dependent upon any appointment of men, but must be determined exclusively by God Himself. The place of His worship depended upon the choice which God Himself should make, and which would be made known by the fact that He "put His name,"i.e., actually manifested His own immediate presence, in one definite spot. By the building of the tabernacle, which the Lord Himself prescribed as the true spot for the revelation of His presence among His people, the place where His name was to dwell among the Israelites was already so far determined, that only the particular town or locality among the tribes of Israel where the tabernacle was to be set up after the conquest of Canaan remained to be decided. At the same time, Moses not only speaks of the Lord choosing the place among all the tribes for the erection of His sanctuary, but also of His choosing the place where He would put His name, that He might dwell there ( לשׁכנו from שׁכן , for שׁכנו from שׁכן ). For the presence of the Lord was not, and was not intended, to be exclusively confined to the tabernacle (or the temple). As God of the whole earth, wherever it might be necessary, for the preservation and promotion of His kingdom, He could make known His presence, and accept the sacrifices of His people in other places, independently of this sanctuary; and there were times when this was really done. The unity of the worship, therefore, which Moses here enjoined, was not to consist in the fact that the people of Israel brought all their sacrificial offerings to the tabernacle, but in their offering them only in the spot where the Lord made His name (that is to say, His presence) known.

What Moses commanded here, was only an explanation and more emphatic repetition of the divine command in Exo 20:23-24 (Deu 12:21 and Deu 12:22); and to understand "the place which Jehovah would choose"as relating exclusively to Jerusalem or the temple-hill, is a perfectly arbitrary assumption. Shiloh, the place where the tabernacle was set up after the conquest of the land (Jos 18:1), and where it stood during the whole of the times of the judges, was also chosen by the Lord (cf. Jer 7:12). It was not till after David had set up a tent for the ark of the covenant upon Zion, in the city of Jerusalem, which he had chosen as the capital of his kingdom, and had erected an altar for sacrifice there (2Sa 6:17; 1Ch 16:1), that the will of the Lord was made known to him by the prophet Gad, that he should build an altar upon the threshing-floor of Araunah, where the angel of the Lord had appeared to him; and through this command the place was fixed for the future temple (2Sa 24:18; 1Ch 21:18). דּרשׁ with אל , to turn in a certain direction, to inquire or to seek. את־שׁמו שׂוּם , "to put His name,"i.e., to make known His presence, is still further defined by the following word לשׁכנו , as signifying that His presence was to be of permanent duration. It is true that this word is separated by an athnach from the previous clause; but it certainly cannot be connected with תדרשׁוּ ( ye shall seek ), not only because of the standing phrase, שׁם שׁמו לשׁכּן ("to cause His name to dwell there," Deu 12:11; Deu 14:23; Deu 16:2, Deu 16:6, etc.), but also because this connection would give no fitting sense, as the infinitive שׁכן does not mean "a dwelling-place."

Deu 12:6-9

Thither they were to take all their sacrificial gifts, and there they were to celebrate their sacrificial meals. The gifts are classified in four pairs: (1) the sacrifices intended for the altar, burnt-offerings and slain-offerings being particularly mentioned as the two principal kinds, with which, according to Num 15:4., meat-offerings and drink-offerings were to be associated; (2) "your tithes and every heave-offering of your hand."By the tithes we are to understand the tithes of field-produce and cattle, commanded in Lev 27:30-33 and Num 18:21-24, which were to be brought to the sanctuary because they were to be offered to the Lord, as was the case under Hezekiah (2Ch 31:5-7). That the tithes mentioned here should be restricted to vegetable tithes (of corn, new wine, and oil), is neither allowed by the general character of the expression, nor required by the context. For instance, although, according to Deu 12:7 and Deu 12:11, Deu 12:12, as compared with Deu 12:17, a portion of the vegetable tithe was to be applied to the sacrificial meals, there is no ground whatever for supposing that all the sacrifices and consecrated gifts mentioned in Deu 12:6 were offerings of this kind, and either served as sacrificial meals, or had such meals connected with them. Burnt-offerings, for example, were not associated in any way with the sacrificial meals. The difficulty, or as some suppose "the impossibility,"of delivering all the tithes from every part of the land at the place of the sanctuary, does not warrant us in departing from the simple meaning of Moses' words in the verse before us. The arrangement permitted in Deu 14:24-25, with reference to the so-called second tithe, - viz., that if the sanctuary was too far off, the tithe might be sold at home, and whatever was required for the sacrificial meals might be bought at the place of the sanctuary with the money so obtained, - might possibly have been also adopted in the case of the other tithe. At all events, the fact that no reference is made to such cases as these does not warrant us in assuming the opposite. As the institution of tithes generally did not originate with the law of Moses, but is presupposed as a traditional and well-known custom, - all that is done being to define them more precisely, and regulate the way in which they should be applied, - Moses does not enter here into any details as to the course to be adopted in delivering them, but merely lays down the law that all the gifts intended for the Lord were to be brought to Him at His sanctuary, and connects with this the further injunction that the Israelites were to rejoice there before the Lord, that is to say, were to celebrate their sacrificial meals at the place of His presence which He had chosen. - The gifts, from which the sacrificial meals were prepared, are not particularized here, but are supposed to be already known either form the earlier laws or from tradition. From the earlier laws we learn that the whole of the flesh of the burnt-offerings was to be consumed upon the altar, but that the flesh of the slain-offerings, except in the case of the peace-offerings, was to be applied to the sacrificial meals, with the exception of the fat pieces, and the wave-breast and heave-shoulder. With regard to the tithes, it is stated in Num 18:21-24 that Jehovah had given them to the Levites as their inheritance, and that they were to give the tenth part of them to the priests. In the laws contained in the earlier books, nothing is said about the appropriation of any portion of the tithes to sacrificial meals. Yet in Deuteronomy this is simply assumed as a customary thing, and not introduced as a new commandment, when the law is laid down (in Deu 12:17; Deu 14:22., Deu 26:12.), that they were not to eat the tithe of corn, new wine, and oil within their gates (in the towns of the land), any more than the first-born of oxen and sheep, but only at the place of the sanctuary chosen by the Lord; and that if the distance was too great for the whole to be transported thither, they were to sell the tithes and firstlings at home, and then purchase at the sanctuary whatever might be required for the sacrificial meals. From these instructions it is very apparent that sacrificial meals were associated with the delivery of the tithes and firstlings to the Lord, to which a tenth part of the corn, must, and oil was applied, as well as the flesh of the first-born of edible cattle. This tenth formed the so-called second tithe ( δευτέραν δεκάτην , Tob. 1:7), which is mentioned here for the first time, but not introduced as a new rule or an appendix to the former laws. It is rather taken for granted as a custom founded upon tradition, and brought into harmony with the law relating to the oneness of the sanctuary and worship.

(Note: The arguments employed by De Wette and Vater against this arrangement with regard to the vegetable tithe, which is established beyond all question by the custom of the Jews themselves, have been so fully met by Hengstenberg ( Dissertations , ii. 334ff.), that Riehm has nothing to adduce in reply, except the assertion that in Deut 18, where the revenues of the priests and Levites are given, there is nothing said about the tithe, and the tithe of the tithe, and also that the people would have been overburdened by a second tithe. But, apart from the fact that argumenta e silentio generally do not prove much, the first assertion rests upon the erroneous assumption that in Deut 18 all the revenues of the priests are given separately; whereas Moses confines himself to this general summary of the revenues of the priests and Levites enumerated singly in Num 18, "The firings of Jehovah shall be the inheritance of the tribe of Levi, these they shall eat,"and then urges upon the people in Num 18:3-5 an addition to the revenues already established. The second objection is refuted by history. For if in later times, when the people of Israel had to pay very considerable taxes to the foreign kings under whose rule they were living, they could give a second tenth of the fruits of the ground in addition to the priests' tithe, as we may see from Tobit 1:7, such a tax could not have been too grievous a burden for the nation in the time of its independence; to say nothing of the fact that this second tenth belonged in great part to the donors themselves, since it was consumed in sacrificial meals, to which only poor and needy persons were invited, and therefore could not be regarded as an actual tax.)

" The heave-offerings of your hand, "which are mentioned again in Mal 3:8 along with the tithes, are not to be restricted to the first-fruits, as we may see from Eze 20:40, where the terumoth are mentioned along with the first-fruits. We should rather understand them as being free gifts of love, which were consecrated to the Lord in addition to the legal first-fruits and tithes without being actual sacrifices, and which were then applied to sacrificial meals. - The other gifts were (3) נדרים and נדבות , sacrifices which were offered partly in consequence of vows and partly of their own free will (see at Lev 23:38, compared with Lev 7:16; Lev 22:21, and Num 15:3; Num 29:39); and lastly (4), "firstlings of your herds and of your flocks,"viz., those commanded in Exo 13:2, Exo 13:12., and Num 18:15.

According to Exo 13:15, the Israelites were to sacrifice the firstlings to the Lord; and according to Num 13:8. they belonged to the holy gifts, which the Lord assigned to the priests for their maintenance, with the more precise instructions in Deu 12:17, Deu 12:18, that the first-born of oxen, sheep, and goats were not to be redeemed, but being holy were to be burned upon the altar in the same manner as the shelamim , and that the flesh was to belong to the priests, like the wave-breast and right leg of the shelamim. These last words, it is true, are not to be understood as signifying that the only portions of the flesh of the firstlings which were to be given to the priest were the wave-breast and heave-leg, and that the remainder of the flesh was to be left to the offerer to be applied to a sacrificial meal (Hengstenberg); but they state most unequivocally that the priest was to apply the flesh to a sacrificial meal, like the wave-breast and heave-leg of all the peace-offerings, which the priest was not even allowed to consume with his own family at home, like ordinary flesh, but to which the instructions given for all the sacrificial meals were applicable, namely, that"whoever was clean in the priest's family"might eat of it (Num 18:11), and that the flesh was to be eaten on the day when the sacrifice was offered (Lev 7:15), or at the latest on the following morning, as in the case of the votive offering (Lev 7:16), and that whatever was left was to be burnt. These instructions concerning the flesh of the firstlings to be offered to the Lord no more prohibit the priest from allowing the persons who presented the firstlings to take part in the sacrificial meals, or handing over to them some portion of the flesh which belonged to himself to hold a sacrificial meal, than any other law does; on the contrary, the duty of doing this was made very plain by the fact that the presentation of firstlings is described as ליהוה זבח in Exo 13:15, in the very first of the general instructions for their sanctification, since even in the patriarchal times the זבח was always connected with a sacrificial meal in which the offerer participated. Consequently it cannot be shown that there is any contradiction between Deuteronomy and the earlier laws with regard to the appropriation of the first-born. The command to bring the firstlings of the sacrificial animal, like all the rest of the sacrifices, to the place of His sanctuary which the Lord would choose, and to hold sacrificial meals there with the tithes of corn, new wine, and oil, and also with the firstlings of the flocks, and herds, is given not merely to the laity of Israel, but to the whole of the people, including the priests and Levites, without the distinction between the tribe of Levi and the other tribes, established in the earlier laws, being even altered, much less abrogated. The Israelites were to bring all their sacrificial gifts to the place of the sanctuary to be chosen by the Lord, and there, not in all their towns, they were to eat their votive and free-will offerings in sacrificial meals. This, and only this, is what Moses commands the people both here in Deu 12:7 and Deu 12:17, Deu 12:18, and also in Deu 14:22. and Deu 15:19.

(Note: If, therefore, the supposed discrepancies between the law of Deuteronomy and that of Exodus and Leviticus concerning the tithes and firstlings vanish into mere appearance when the passages in Deuteronomy are correctly explained, the conclusions to which Riehm comes (pp. 43ff.), - viz., that in Deuteronomy the tithes and firstlings are no longer the property of the priests and Levites, and that all the laws concerning the redemption and sale of them are abrogated there-are groundless assertions, founded upon the unproved and unfounded assumption, that Deuteronomy was intended to contain a repetition of the whole of the earlier law.)

"Rejoice in all that your hand has acquired." The phrase יד משׁלח (cf. Deu 12:18; Deu 15:10; Deu 23:21; Deu 28:8, Deu 28:20) signifies that to which the hand is stretched out, that which a man undertakes (synonymous with מעשׂה ), and also what a man acquires by his activity: hence Isa 11:14, יד משׁלוח , what a man appropriates to himself with his hand, or takes possession of. אשׁר before בּרכך is dependent upon ידכם משׁלה , and בּרך is construed with a double accusative, as in Gen 49:25. The reason for these instructions is given in Deu 12:8, Deu 12:9, namely, that this had not hitherto taken place, but that up to this day every one had done what he thought right, because they had not yet come to the rest and to the inheritance which the Lord was about to give them. The phrase,"whatsoever is right in his own eyes,"is applied to actions performed according to a man's own judgment, rather than according to the standard of objective right and the law of God (cf. Jdg 17:6; Jdg 21:25). The reference is probably not so much to open idolatry, which was actually practised, according to Lev 17:7; Num 25:1; Eze 20:16-17; Amo 5:25-26, as to acts of illegality, for which some excuse might be found in the circumstances in which they were placed when wandering through the desert, - such, for example, as the omission of the daily sacrifice when the tabernacle was not set up, and others of a similar kind.

Deu 12:10-14

But when the Israelites had crossed over the Jordan, and dwelt peaceably in Canaan, secured against their enemies round about, these irregularities were not to occur any more; but all the sacrifices were to be offered at the place chosen by the Lord for the dwelling-place of His name, and there the sacrificial meals were to be held with joy before the Lord. "The choice of your vows,"equivalent to your chosen vows, inasmuch as every vow was something special, as the standing phrase נדר פּלּא (Lev 22:21, and Num 15:3, Num 15:8) distinctly shows. - "Rejoicing before the Lord,"which is the phrase applied in Lev 23:40 to the celebration of the feast of Tabernacles, was to be the distinctive feature of all the sacrificial meals held by the people at the sanctuary, as is repeatedly affirmed (Deu 14:26; Deu 16:11; Deu 26:11; Deu 27:7). This holy joy in the participation of the blessing bestowed by the Lord was to be shared not only by sons and daughters, but also by salve (men-servants and maid-servants), that they too might taste the friendliness of their God, and also by " the Levite that is in your gates "(i.e., your towns and hamlets; see at Exo 20:10). This frequently recurring description of the Levites (cf. Deu 12:18; Deu 14:27; Deu 16:11, Deu 16:14; Deu 18:6; Deu 26:12) does not assume that they were homeless, which would be at variance with the allotment of towns for them to dwell in (Num 35); but simply implies what is frequently added in explanation, that the Levites had "no part nor inheritance,"no share of the land as their hereditary property, and in this respect resembled strangers (Deu 14:21, Deu 14:29; Deu 16:11, etc.).

(Note: The explanation given by De Wette , and adopted by Riehm , of the expression, "the Levite that is within thy gates,"is perfectly arbitrary and unfounded: viz., that "the Levites did not live any longer in the towns assigned them by the earlier laws, but were scattered about in the different towns of the other tribes.")

And the repeated injunction to invite the Levites to the sacrificial meals is not at variance with Num 18:21, where the tithes are assigned to the tribe of Levi for their maintenance. For however ample this revenue may have been according to the law, it was so entirely dependent, upon the honesty and conscientiousness of the people, that the Levites might very easily be brought into a straitened condition, if indifference towards the Lord and His servants should prevail throughout the nation. - In Deu 12:13, Deu 12:14, Moses concludes by once more summing up these instructions in the admonition to beware of offering sacrifices in every place that they might choose, the burnt-offering, as the leading sacrifice, being mentioned instar omnium .

Keil-Delitzsch: Deu 12:15-19

But if these instructions were really to be observed by the people in Canaan, it was necessary that the law which had been given with reference to the journey through the wilderness, viz., that no animal should be slain anywhere else than at the tabernacle in the same manner as a slain-offering (Lev 17:3-6), should be abolished. This is done in Deu 12:15, where Moses, in direct connection with what goes before, allows the people, as an exception ( רק , only) to the rules laid down in Deu 12:4-14, to kill and eat flesh for their own food according to all their soul's desire. Flesh that was slaughtered for food could be eaten by both clean and unclean, such for example as the roebuck and the hart, animals which could not be offered in sacrifice, and in which, therefore, the distinction between clean and unclean on the part of the eaters did not come into consideration at all.

Deu 12:16

But blood was forbidden to be eaten (see at Lev 17:10.). The blood was to be poured out upon the earth like water, that it might suck it in, receive it into its bosom.

Deu 12:17-19

Sacrificial meals could only be held at the sanctuary; and the Levite was not to be forgotten or neglected in connection with them (see at Deu 12:6, Deu 12:7, and Deu 12:12). תוּכל לא , " thou must not ,"as in Deu 7:22.

Keil-Delitzsch: Deu 12:20-21

These rules were still to remain in force, even when God should extend the borders of the land in accordance with His promise. This extension relates partly to the gradual but complete extermination of the Canaanites (Deu 7:22, comp. with Exo 23:27-33), and partly to the extension of the territory of the Israelites beyond the limits of Canaan Proper, in accordance with the divine promise in Gen 15:18. The words "as He hath spoken to thee"refer primarily to Exo 23:27-33. (On Deu 12:20 , see Deu 12:15). - In Deu 12:21, "if the place...be too far from thee," supplies the reason for the repeal of the law in Lev 17:3, which restricted all slaughtering to the place of the sanctuary. The words " kill...as I have commanded thee "refer back to Deu 12:15.

Keil-Delitzsch: Deu 12:22

Only the flesh that was slaughtered was to be eaten as the hart and the roebuck (cf. Deu 12:15), i.e., was not to be made into a sacrifice. יחדּו , together, i.e., the one just the same as the other, as in Isa 10:8, without the clean necessarily eating along with the unclean.

Keil-Delitzsch: Deu 12:23-24

The law relating to the blood, as in Deu 12:16. - "Be strong not to eat the blood," i.e., stedfastly resist the temptation to eat it.

Keil-Delitzsch: Deu 12:25-27

On the promise for doing what was right in the eyes of the Lord, see Deu 6:18. - In Deu 12:26, Deu 12:27, the command to offer all the holy gifts at the place chosen by the Lord is enforced once more, as in Deu 12:6, Deu 12:11, Deu 12:17, Deu 12:18; also to prepare the sacrifices at His altar. קדשׁים , the holy offerings prescribed in the law, as in Num 18:8; see at Lev 21:22. The "votive offerings"are mentioned in connection with these, because vows proceeded from a spontaneous impulse. לך יהיוּ אשׁר , "which are to thee," are binding upon thee. In v. 27, "the flesh and the blood"are in opposition to "thy burnt-offerings:""thy burnt-offerings, namely the flesh and blood of them,"thou shalt prepare at the altar of Jehovah; i.e., the flesh and blood of the burnt-offerings were to be placed upon and against the altar (see at Lev 1:5-9). Of the slain-offerings, i.e., the shelamim , the blood was to be poured out against the altar (Lev 3:2, Lev 3:8, Lev 3:13); "the flesh thou canst eat"(cf. Lev 7:11.). There is no ground for seeking an antithesis in ישּׁפך , as Knobel does, to the זרק in the sacrificial ritual. The indefinite expression may be explained from the retrospective allusion to Deu 12:24 and the purely suggestive character of the whole passage, the thing itself being supposed to be sufficiently known from the previous laws.

Keil-Delitzsch: Deu 12:28-30

The closing admonition is a further expansion of Deu 12:25 (see at Deu 11:21). - In Deu 12:29-31, the exhortation goes back to the beginning again, viz., to a warning against the Canaanitish idolatry (cf. Deu 12:2.). When the Lord had cut off the nations of Canaan from before the Israelites, they were to take heed that they did not get into the snare behind them, i.e., into the sin of idolatry, which had plunged the Canaanites into destruction (cf. Deu 7:16, Deu 7:25). The clause " after they be destroyed from before thee "is not mere tautology, but serves to depict the danger of the snare most vividly before their eyes. The second clause, " that thou inquire not after them "(their gods), etc., explains more fully to the Israelites the danger which threatened them. This danger was so far a pressing one, that the whole of the heathen world was animated with the conviction, that to neglect the gods of a land would be sure to bring misfortune (cf. 2Ki 17:26).

Keil-Delitzsch: Deu 12:31

Deu 12:31 , like Deu 12:4, with the reason assigned in Deu 12:31 : "for the Canaanites prepare ( עשׂה , as in Deu 12:27) all kinds of abominations for their gods,"i.e., present offerings to these, which Jehovah hates and abhors; they even burn their children to their idols-for example, to Moloch (see at Lev 18:21).

Keil-Delitzsch: Deu 12:32

The admonition to observe the whole law, without adding to it or taking from it (cf. Deu 4:2), is regarded by many commentators as the conclusion of the previous chapter. But it is more correct to understand it as an intermediate link, closing what goes before, and introductory to what follows. Strictly speaking, the warning against inclining to the idolatry of the Canaanites (Deu 12:29-31) forms a transition from the enforcement of the true mode of worshipping Jehovah to the laws relating to tempters to idolatry and worshippers of idols (ch. 13). The Israelites were to cut off not only the tempters to idolatry, but those who had been led astray to idolatry also. Three different cases are mentioned.

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' homiletical exposition of the law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exod. 20:1-23:19). This is instruction preached rather than codified as comprehensive legislation.

"The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion."¹⁴³

"Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel's imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here.

Constable: Deu 12:1-31

1. Laws arising from the first commandment 12:1-31

The first commandment is, "You shall have no other gods before me" (5:7). The legislation that follows deals with worshipping Yahweh exclusively.

Constable: Deu 12:1-14

The central sanctuary 12:1-14

When Israel entered the land the people were to destroy all the places and objects used in the pagan worship of the Canaanites (vv. 2-4). Pagan peoples generally have felt that worshipping on elevated sites brings them into closer contact with their gods than is the case when they worship in low-lying places. The Canaanites visualized the gods as being above them.

"Places' (hammeqomot) is a quasi-technical term referring to sites thought to be holy because of a special visitation by deity. These were usually in groves of trees (representing fertility) and on high hills, esteemed by the very height to be in closer proximity to the gods. In contrast to such places' would be the place' where the Lord must be worshipped. Seven times (vv. 5, 11, 13, 14, 18, 21, 26) this single place (maqom) is mentioned in this passage in which the exclusiveness of the Lord is emphasized."¹⁴⁷

"The centralization requirement must also be understood in terms of Deuteronomy's nature as a suzerainty treaty. Such treaties prohibited the vassal's engaging in any independent diplomacy with a foreign power other than the covenant suzerain. In particular, the vassal must not pay tribute to any other lord. Similarly, all the requirements and prohibitions of Deuteronomy 12 were calculated to secure for the Lord all Israel's tributary sacrifice and offering. Israel must not pay any sacrificial tribute to other gods, for such an impossible attempt to serve two masters would be rebellion against the great commandment of God's covenant."¹⁴⁸

Israel was only to worship Yahweh at the one central sanctuary that He had appointed, the tabernacle and later the temple (vv. 5-14).

"The emphasis is not upon one place so much as it is upon the place the Lord chooses. . . . The central activity of Israel's life, the worship of the Lord, is fully shaped and determined by the Lord."¹⁴⁹

This law governed public worship. Israelites could, of course, pray to God anywhere. This restriction distinguished Yahweh worship from Canaanite worship that was polytheistic and pantheistic. Later in Israel's history the people broke this law and worshipped God at various "high places." The "high places" were sites of pagan worship or places modeled after them (1 Kings 14:23; 15:14; 22:43; et al.).

"The contrast with Canaanite worship, with its multitude of temples and open-air shrines (v. 2), is enormous. It is a very common pattern for conquerors and invaders of a country to take over old shrines for their own forms of worship . . ."¹⁵⁰

The tabernacle was to be the place of Israel's national worship because God's name was there (v. 5). That is, God manifested His immediate presence there as nowhere else in Israel. When the Israelites came to the tabernacle, they came to God. The Israelites erected the tabernacle first in the land at Gilgal.

Constable: Deu 12:15-28

Regulations concerning blood 12:15-28

12:15-19 God reaffirmed His permission that the Israelites could slay and eat clean animals at their homes in the Promised Land (cf. Lev. 17:3-6). Earlier the distinction between slaughtering animals for food and slaughtering animals for sacrifice was not clear, but Moses clarified that distinction now.

12:20-32 The laws just given were to remain in force even though God would enlarge Israel's territory after the nation entered the land. This enlargement would take place as the Israelites gradually drove the Canaanites out (7:22). It would also come to them as God might give them additional territory as a reward for faithful obedience to Him (Exod. 23:27-33).

Constable: Deu 12:29-31

Pagan gods 12:29-31

The Israelites were not to investigate the pagan religious practices of the Canaanites with a view to worshipping their gods or following their example in the worship of Yahweh (v. 30; cf. Rom. 16:19; Eph. 5:12). Moses developed this idea further in the next chapter. This pericope is transitional moving from the worship of Yahweh (ch. 12) to the worship of idols (ch. 13). Chapter 12 opens and closes with warnings against pagan religion.

How does God want His people to worship Him? His people should worship Him exclusively and only as He has instructed us (cf. John 4:20-23).

Constable: Deu 12:32--14:1

2. Laws arising from the second commandment 12:32-13:18

The second commandment is, "You shall not make for yourself an image or any likeness . . . [to] worship them or serve them . . ." (5:8-10). The writer mentioned three different cases in this section.

"In the ancient suzerainty treaties it was required of the vassal that he must not connive at evil words spoken against the suzerain, whether they amounted to an affront or to a conspiracy. The vassal must report the insult or the fomenting of revolt. In case of active rebellion, he must undertake military measures against the offenders. Moreover, he must manifest fidelity to his lord in such cases no matter who the rebel might be, whether prince or nearest relative. All of this finds its formal counterpart in Deuteronomy 13."¹⁵¹

Constable: Deu 12:32--13:6

The prophet or receiver of a dream 12:32-13:5

The last verse of chapter 12 in the English Bible is the first verse of chapter 13 in the Hebrew Bible. It introduces what follows.

God permitted prophets (people who claimed to have direct revelation from God or to speak for God or who praised God) to arise in Israel and perform miracles (v. 1) even though they advocated apostasy from Yahweh. The primary meaning of "prophet" (Heb. nabi') is "proclaimer" or "forthteller" (cf. Exod. 4:15-16; 7:1)¹⁵² A prophet was, then, a spokesman for God who represented Him before other people.¹⁵³ God permitted prophets to utter false prophecies to test His people's love (v. 3). The test of a false prophet was his or her fidelity to the Mosaic Covenant. If he led the people away from God, the civil authorities were to put him to death (v. 5). Some false prophets would foretell the future since they received information from the evil spirit world (e.g., diviners, soothsayers, etc.). Some of them could even perform signs and wonders (supernatural acts) to substantiate their claim that their power came from God. Enticement to idolatry was a very serious crime in Israel.

Guzik: Deu 12:1-32

Deuteronomy 12 - The Worship God Commands

A. The place of worship.

1. (1-4) The command to destroy Canaanite places of worship.

These are the statutes and judgments which you shall be careful to observe in the land which the LORD God of your fathers is giving you to possess, all the days that you live on the earth. You shall utterly destroy all the places where the nations which you shall dispossess served their gods, on the high mountains and on the hills and under every green tree. And you shall destroy their altars, break their sacred pillars, and burn their wooden images with fire; you shall cut down the carved images of their gods and destroy their names from that place. You shall not worship the LORD your God with such things.

a. You shall utterly destroy all the places: Before anyone can worship God, there must be some places where he will no longer worship. There must be a destruction of the places where the ungodly worship.

i. The practice in the ancient world, which was always short on buildings, was to take a nice building such as a temple previously used to worship a prior god, and simply make it a place to worship one's own god. The LORD God wanted none of that in His own worship. He commanded that the places of pagan worship be completely destroyed, and that they shall not worship the LORD your God with such things.

ii. This is where the worship of many is corrupted. It isn't that they worship too little; they worship too much. They worship the LORD, and the things of the world. God doesn't want such worship. It is an abomination to Him.

iii. Many could really begin to worship God in Spirit and in truth (John 4:24), if they would only "destroy" in their hearts their pagan places of worship. Because they give their hearts to so many other things, there is little to give to the LORD.

b. On the high mountains and on the hills and under every green tree: Since much of the pagan worship of the Canaanites was a sexualized worship of fertility and nature, their shrines and temples were often in beautiful outdoor settings. God didn't want Israel to adopt this approach of worshipping the creature rather than the Creator (Romans 1:25).

2. (5-9) The command to worship at God's appointed place.

But you shall seek the place where the LORD your God chooses, out of all your tribes, to put His name for His dwelling place; and there you shall go. There you shall take your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, your vowed offerings, your freewill offerings, and the firstborn of your herds and flocks. And there you shall eat before the LORD your God, and you shall rejoice in all to which you have put your hand, you and your households, in which the LORD your God has blessed you. You shall not at all do as we are doing here today; every man doing whatever is right in his own eyes; for as yet you have not come to the rest and the inheritance which the LORD your God is giving you.

a. And there you shall go: Worship was not left to the opinion or whim of the individual Israelite. They had to worship God at His prescribed place, and among other worshippers of God. Worship is not a "do as you please" or a "Lone Ranger" activity.

b. You shall seek the place: It may not be easy to find the place where God wants you to worship, but it is out there. There is a place where He wants you to worship. He has not called you to follow Him in isolation.

c. There you shall take your burnt offerings, your sacrifices: The place of worship was to be a place of atonement, confession (which was made when hands were laid on the head of the sacrificial victim), and cleansing.

d. There you shall take . . . your tithes: The place of worship was to be a place of giving. Of course, there were other places where an Israelite could give and be generous, but giving had to begin at the place of worship God has appointed.

i. Some have thought that because Deuteronomy 12:6 mentions your tithes, that this is an additional tithe which was commanded of Israel, on top of the tithe commanded in Numbers 18. Some even call this the "festival tithe." But in context, this passage is only speaking of where to bring the tithe, not commanding an additional one to be brought.

e. There you shall eat before the LORD your God: The place of worship is to be a place of joyful fellowship with God and others.

f. Not at all as we are doing here today - every man doing whatever is right in his own eyes: Before Israel crossed over the Jordan, during the wilderness wanderings, each Israelite pretty much conducted their own worship as they pleased. But God was not really pleased with this; worship was not a matter left up to whatever pleased the individual. Real worship is concerned with what pleases God.

i. Much of what is called worship in today's church really isn't worship. It is self-focused, man-focused, and personal-experience-focused instead of being God focused. Much of today's worship is measured by how I feel instead of being measured by how God was honored and worshipped.

ii. "Singing should be congregational, but it should never be performed for the credit of the congregation. 'Such remarkable singing! The place is quite renowned for its musical performances!' This is a poor achievement. Our singing should be such that God hears it with pleasure - singing in which there is not so much art as heart, not so much of musical sound as of spiritual emotion." (Spurgeon)

3. (10-14) The joy of real worship in God's appointed place.

But when you cross over the Jordan and dwell in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies round about, so that you dwell in safety, then there will be the place where the LORD your God chooses to make His name abide. There you shall bring all that I command you: your burnt offerings, your sacrifices, your tithes, the heave offerings of your hand, and all your choice offerings which you vow to the LORD. And you shall rejoice before the LORD your God, you and your sons and your daughters, your male and female servants, and the Levite who is within your gates, since he has no portion nor inheritance with you. Take heed to yourself that you do not offer your burnt offerings in every place that you see; but in the place which the LORD chooses, in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you.

a. There will be the place . . . the place which the LORD chooses: A particular place is important to worship. The man who tells himself, "I can worship God just as well out on the golf course" is a man doing whatever is right in his own eyes. It is fine for him to worship God out on the golf course; but there must also be a specific place where he comes to worship with God's people.

i. This goes against the trend of our times. Studies find that among baby-boomers, 70% say that you should attend worship services not out of a sense of duty, but only if it "meets your needs." 80% say you can be a good Christian without attending church.

b. And you shall rejoice before the LORD your God: Worship at God's appointed place must be marked with joy. It is a good thing to come and honor our God, and should be done with pleasure and joy.

i. "All Christian duties should be done joyfully; but especially the work of praising the Lord. I have been in congregations where the tune was dolorous to the very last degree; where the time was so dreadfully slow that one wondered whether they would ever be able to sing through the 119 Psalm; whether, to use Watt's expression, eternity would not be too short from them to get through it; and altogether, the spirit of the people has seemed to be so damp, so heavy, so dead, that we might have supposed that they were met to prepare their minds for a hanging rather than for blessing the ever-gracious God." (Charles Spurgeon, Praise Thy God, O Zion)

ii. "We ought not to worship God in a half-hearted sort of way; as if it were now our duty to bless God, but we felt it to be a weary business, and we would get it through as quickly as we could, and have done with it; and the sooner the better. No, no; 'All that is within me, bless his holy name.' Come, my heart, wake up, and summon all the powers which wait upon thee! Mechanical worship is easy, but worthless. Come rouse yourself, my brother! Rouse thyself, O my own soul!" (Spurgeon)

c. And you shall rejoice: The emphasis on shall shows that rejoicing is commanded. It is also commanded in the New Testament; Rejoice always (1 Thessalonians 5:16); Rejoice in the Lord always. Again I will say, rejoice! (Philippians 4:4). If you can't rejoice out of feeling like it, then rejoice out of being commanded.

i. "No one duty is more pressed in both the Testaments, than this of rejoicing in the Lord always, but specially in his immediate services." (Trapp)

B. The practice of worship.

1. (15-28) Things permitted and prohibited in regard to butchering animals, sacrificing animals, and respecting the sanctity of blood.

However, you may slaughter and eat meat within all your gates, whatever your heart desires, according to the blessing of the LORD your God which He has given you; the unclean and the clean may eat of it, of the gazelle and the deer alike. Only you shall not eat the blood; you shall pour it on the earth like water. You may not eat within your gates the tithe of your grain or your new wine or your oil, of the firstborn of your herd or your flock, of any of your offerings which you vow, of your freewill offerings, or of the heave offering of your hand. But you must eat them before the LORD your God in the place which the LORD your God chooses, you and your son and your daughter, your male servant and your female servant, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all to which you put your hands. Take heed to yourself that you do not forsake the Levite as long as you live in your land. When the LORD your God enlarges your border as He has promised you, and you say, "Let me eat meat," because you long to eat meat, you may eat as much meat as your heart desires. If the place where the LORD your God chooses to put His name is too far from you, then you may slaughter from your herd and from your flock which the LORD has given you, just as I have commanded you, and you may eat within your gates as much as your heart desires. Just as the gazelle and the deer are eaten, so you may eat them; the unclean and the clean alike may eat them. Only be sure that you do not eat the blood, for the blood is the life; you may not eat the life with the meat. You shall not eat it; you shall pour it on the earth like water. You shall not eat it, that it may go well with you and your children after you, when you do what is right in the sight of the LORD. Only the holy things which you have, and your vowed offerings, you shall take and go to the place which the LORD chooses. And you shall offer your burnt offerings, the meat and the blood, on the altar of the LORD your God; and the blood of your sacrifices shall be poured out on the altar of the LORD your God, and you shall eat the meat. Observe and obey all these words which I command you, that it may go well with you and your children after you forever, when you do what is good and right in the sight of the LORD your God.

a. You may slaughter and eat meat within all your gates: In the ancient world, almost every time an animal was butchered it was sacrificed to a god. Here, the LORD made it clear that not every slaughtered animal was considered a sacrifice to Him.

b. You may not eat within your gates the tithe . . . the firstlings of your herd . . . your freewill offerings, or of the heave offerings: This shows that animals which were offered in sacrifice, even if the offerer was to eat a portion, could only be killed at God's appointed place of worship.

c. Only be sure that you do not eat the blood: Since the blood was the picture of life in any animal or man (for the blood is the life), God would not allow Israel to eat meat that had not been properly bled. Instead, it was to be given to God by pouring it out on the earth.

2. (29-32) The worship of God must be pure.

When the LORD your God cuts off from before you the nations which you go to dispossess, and you displace them and dwell in their land, take heed to yourself that you are not ensnared to follow them, after they are destroyed from before you, and that you do not inquire after their gods, saying, "How did these nations serve their gods? I also will do likewise." You shall not worship the LORD your God in that way; for every abomination to the LORD which He hates they have done to their gods; for they burn even their sons and daughters in the fire to their gods. Whatever I command you, be careful to observe it; you shall not add to it nor take away from it.

a. That you do not inquire after their gods: Israel was commanded to guard itself against a sinful curiosity (How did these nations serve their gods?). There is an old proverb that says curiosity killed the cat, but ungodly curiosity has also killed many spiritual lives.

b. You shall not worship the LORD your God that way: God would not accept just any offering of worship. He had to be worshipped in Spirit and in truth (John 4:24)

c. They burn even their sons and daughters in the fire to their gods: This referred to the practice of Molech worship, where Canaanites offered up their children by placing them alive on a burning hot metal statue of Molech, while drum beats drowned out the screams of the tortured infants.

i. Israel had a tragic history of following after this horrible god Molech.

· At the least, Solomon sanctioned the worship of Molech, building a temple to this idol (1 Kings 11:7).

· King Ahaz of Judah gave his own son to Molech (2 Kings 16:3).

· One of the great crimes of the northern tribes of Israel was their worship of Molech, leading to the Assyrian captivity (2 Kings 17:17).

· King Manasseh of Judah gave his son to Molech (2 Kings 21:6).

· Up to the days of King Josiah of Judah, Molech worship continued, because he destroyed a place of worship to that idol (2 Kings 23:10).

d. Whatever I command you, be careful to observe it: The standard for worship was reflected in God's Word - not in human preference or opinion.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 12:24

DEUTERONOMY 12:24 —Was the blood poured out as water or covered with dust?

PROBLEM: According to this verse, the priest was to take the blood of the sacrifice and “pour it on the earth like water.” But, earlier in Leviticus 17:13 they were instructed to “cover it with dust.” How can these be reconciled?

SOLUTION: The fact that some critics raise this kind of problem shows how desperate they are to find something wrong with the Bible. The full passage in Leviticus provides the answer: “he shall pour out its blood and cover it with dust” ( Lev. 17:13 ). So there is absolutely no problem whatsoever.   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 12 (Chapter Introduction)

Overview

Deu 12:1, Monuments of idolatry are to be destroyed; Deu 12:4, The place of God’s service to be kept; Deu 12:15, Blood is forbidden; Deu 12:16, Blood is forbidden; Deu 12:17, Holy things must be eaten in the holy place; Deu 12:18, Holy things must be eaten in the holy place; Deu 12:19, The Levite is not to be forsaken; Deu 12:20, Blood is forbidden; Deu 12:26, Holy things must be eaten in the holy place; Deu 12:29, Idolatry is not to be enquired after.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 12 (Chapter Introduction)

CHAPTER 12

They are commanded to destroy all the places of idolatry, Deu 12:1-3 ; and must worship God in his own place, and after his will, Deu 12:4-15 . The eating of blood prohibited, Deu 12:16 . Where and how they should eat the tithe, Deu 12:17,18 . The Levite not to be forsaken, Deu 12:19 . They may eat flesh clean or unclean any where, Deu 12:20-22 ; but not the blood, Deu 12:23-25 . Holy things to be eaten at the altar of the Lord, Deu 12:26-28 . They are forbidden to inquire after the heathen worship, Deu 12:29,30 ; or to worship the true God as they, Deu 12:31 ; but to keep to the law in their worship, Deu 12:32 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 12 (Chapter Introduction)

(Deu 12:1-4) Monuments of idolatry to be destroyed.

(v. 5-32) The place of God's service to be kept.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 12 (Chapter Introduction)

Moses at this chapter comes to the particular statues which he had to give in charge to Israel, and he begins with those which relate to the worship of God, and particularly those which explain the second commandment, about which God is in a special manner jealous. I. They must utterly destroy all relics and remains of idolatry (Deu 12:1-3). II. They must keep close to the tabernacle (Deu 12:4, Deu 12:5). The former precept was intended to prevent all false worship, the latter to preserve the worship God had instituted. By this latter law, 1. They are commanded to bring all their offerings to the altar of God, and all their holy things to the place which he should choose (Deu 12:6, Deu 12:7, Deu 12:11, Deu 12:12, Deu 12:14, Deu 12:18, Deu 12:26-28). 2. They are forbidden, in general, to do as they now did in the wilderness (Deu 12:8-11), and as the Canaanites had done (Deu 12:29-32), and, in particular, to eat the hallowed things at their own houses (Deu 12:13, Deu 12:17, Deu 12:18), or to forsake the instituted ministry (Deu 12:19). 3. They are permitted to eat flesh as common food at their own houses, provided they do not eat the blood (Deu 12:15, Deu 12:16, and again, Deu 12:20-26).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 12 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 12

In this chapter orders are given to destroy all altars, pillars, groves, and images, made for the worship of idols in the land of Canaan, Deu 12:1 and to bring all sacrifices and holy things unto the place which the Lord should choose for his habitation, and not do as they then did, not being come to their rest, Deu 12:4, flesh for their common food might be killed and eaten in their own houses, provided they did not eat the blood, but poured it out upon the earth, Deu 12:15, tithes, vows, and freewill offerings, were to be eaten in the holy place, Deu 12:17 and burnt offerings to be offered on the altar of the Lord and the blood of them to be poured out upon the altar, Deu 12:26, all which they were carefully to observe, Deu 12:29, and they are cautioned against idolatry, and inquiring after the manner of it, as practised by the old inhabitants of the land, and introducing their customs into the service of God, Deu 12:30.