Text -- Deuteronomy 16:13-22 (NET)

The Festival of Temporary Shelters

16:13 You must celebrate the Festival of Temporary Shelters for seven days, at the time of the grain and grape harvest. 16:14 You are to rejoice in your festival, you, your son, your daughter, your male and female slaves, the Levites, the resident foreigners, the orphans, and the widows who are in your villages. 16:15 You are to celebrate the festival seven days before the Lord your God in the place he chooses, for he will bless you in all your productivity and in whatever you do; so you will indeed rejoice! 16:16 Three times a year all your males must appear before the Lord your God in the place he chooses for the Festival of Unleavened Bread, the Festival of Weeks, and the Festival of Temporary Shelters; and they must not appear before him empty-handed. 16:17 Every one of you must give as you are able, according to the blessing of the Lord your God that he has given you.

Provision for Justice

16:18 You must appoint judges and civil servants for each tribe in all your villages that the Lord your God is giving you, and they must judge the people fairly. 16:19 You must not pervert justice or show favor. Do not take a bribe, for bribes blind the eyes of the wise and distort the words of the righteous. 16:20 You must pursue justice alone so that you may live and inherit the land the Lord your God is giving you.

Examples of Legal Cases

16:21 You must not plant any kind of tree as a sacred Asherah pole near the altar of the Lord your God which you build for yourself. 16:22 You must not erect a sacred pillar, a thing the Lord your God detests.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 16:17

In God and the effects of his favour, praising him with a glad heart.

Wesley: Deu 16:18

Chief magistrates to examine and determine causes and differences.

Wesley: Deu 16:18

Who were subordinate to the other to bring causes and persons before him, to acquaint people with the sentence of the judges, and to execute their sentence.

Wesley: Deu 16:18

Thy cities, which he here calls gates, because there were seats of judgment set. Pursuant to this law, in every town which contained above an hundred and twenty families, there was a court of twenty three judges; in the smaller towns, a court of three judges.

Wesley: Deu 16:19

Not give an unjust sentence.

Wesley: Deu 16:19

Biasseth his mind, that he cannot discern between right and wrong.

Wesley: Deu 16:19

That is the sentence, of those judges who are used to do righteous things, it makes them give wrong judgment.

Wesley: Deu 16:20

Heb. righteousness, righteousness, that is, nothing but righteousness in all causes and times, and to all persons equally.

Wesley: Deu 16:21

Because this was the practice of idolaters, and might be an occasion of reviving idolatry.

JFB: Deu 16:13-17

(See on Exo 23:14; Lev 23:34; Num 29:12). Various conjectures have been formed to account for the appointment of this feast at the conclusion of the whole harvest. Some imagine that it was designed to remind the Israelites of the time when they had no cornfields to reap but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Moses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt--literally, "tabernacled"--among us (Joh 1:14), Christ being actually born at that season.

JFB: Deu 16:15

That is, praising God with a warm and elevated heart. According to Jewish tradition, no marriages were allowed to be celebrated during these great festivals, that no personal or private rejoicings might be mingled with the demonstrations of public and national gladness.

JFB: Deu 16:16

No command was laid on women to undertake the journeys, partly from regard to the natural weakness of their sex, and partly to their domestic cares.

JFB: Deu 16:18-20

These last meant heralds or bailiffs, employed in executing the sentence of their superiors.

JFB: Deu 16:18-20

The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates.

JFB: Deu 16:21

A grove has in Scripture a variety of significations--a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (Jdg 6:25; 2Ki 23:4-6). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry; and therefore the Israelites were prohibited from planting them.

JFB: Deu 16:22

Erroneously rendered so for "pillar"; pillars of various kinds, and materials of wood or stone were erected in the neighborhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.

Clarke: Deu 16:16

Three times in a year - See Exo 23:14 (note), where all the Jewish feasts are explained. See also Lev 23:34 (note).

Clarke: Deu 16:18

Judges and officers shalt thou make - Judges, שפטים shophetim , among the Hebrews, were probably the same as our magistrates or justices of the peace. Officers, שטרים shoterim , seem to have been the same as our inquest sergeants, beadles, etc., whose office it was to go into the houses, shops, etc., and examine weights, measures, and the civil conduct of the people. When they found any thing amiss, they brought the person offending before the magistrate, and he was punished by the officer on the spot. They seem also to have acted as heralds in the army, Deu 20:5. See also Rab. Maimon in Sanhedrin. In China, for all minor offenses, the person when found guilty is punished on the spot, in the presence of the magistrate or mandarin of justice.

Clarke: Deu 16:21

Thou shalt not plant thee a grove, etc. - We have already seen that groves were planted about idol temples for the purpose of the obscene worship performed in them. (See on Deu 12:3 (note)). On this account God would have no groves or thickets about his altar, that there might be no room for suspicion that any thing contrary to the strictest purity was transacted there. Every part of the Divine worship was publicly performed, for the purpose of general edification.

Calvin: Deu 16:13

13.Thou shalt observe the feast of tabernacles Its first day was called the day of In-gathering, ( collectionum ,) because the produce of the whole year was then stored in their granaries ³⁶¹ and provision cellars. Since, therefore, they then rested from their rural labors, it was a convenient time of year for the celebration of the festivals; for in order that they might more willingly go up to Jerusalem, it was arranged by God, that it should be done with but little expense and sacrifice of their domestic interests. Where our translation is, “When Jehovah shall have blessed thee,” it stands literally, “Because he shall bless thee,” ³⁶² but the sense is nearly the same; for Moses assures them that, provided they devote their minds diligently and faithfully to the service of God, they shall never want grounds for rejoicing, since He will never interrupt the flow of His blessing. The end, therefore, of the fifteenth verse, is not a mere command, but also a promise; as if he had said, that, if they were not ungrateful, there was no fear but that God would continually supply new cause for gladness; and these two clauses are to be taken in connection, “God will bless thee, and, therefore, thou shalt only rejoice;” for in this passage I willingly interpret thus ³⁶³ the particle אך , ak. It is indeed absurd to take it adversatively. It will not, therefore, be improper to explain it exclusively, as if he said, that, there should be no sorrow or anxiety, which should hinder them from the performance of their pious duty; those who render it “ surely,” approach also to this meaning.

Calvin: Deu 16:16

16.Three times in a year We have previously said that although the other feast-days were not to be neglected, still, because God would make some allowance for the infirmity of His people, the necessity of going up to Jerusalem five times a year was not imposed upon them. Again, because only half of the seventh month contained three feast-days, i.e., from the first to the fifteenth, for the same reason it is only required of the males that they should leave their houses and celebrate the sacred convocations; for thus the females are spared, to whom traveling is not so convenient. Besides, through the fecundity promised them by God, they were almost always either pregnant or nursing. It is also certain that the boys and young men were excepted under the age of twenty, since God includes under the term males only those who were comprised in the census. If any object that in God’s spiritual worship there is no difference between males and females; the reply is easy, that the fathers of families presented themselves there in the names of their wives and children: so that the profession was extended to the other sex, and to those of tender age. To this David seems to allude, when he says: ³⁶⁴

"Thy people shall come with voluntary offerings in the day of thy assembly, in the beauties of holiness,” (Psa 110:3;)

for, speaking of the free-will-offerings of the people, he seeks an example of it, after the manner of the prophets, from the legal worship. Lest the Jews should object that there was danger of hostile invasion, if the land should be stripped of its defenses by the gathering together of all the men into one place, God anticipates this doubt in Exo 34:0, promising that He will provide that no one shall desire to assail their forsaken homes; for to this the sentence refers: “ I will cast out the nations before thee, and enlarge thy borders, so that no man shall desire thy land, ” Exo 34:24 Whence also we gather, that God’s worship was not entirely established until all the neighboring nations were subdued, and He had placed His sanctuary in Mount Zion. Not that it was allowable for the people to omit the feast-days before that time; but that experience itself might teach them that God was wroth with them, whilst He deprived them of this special blessing; for fear and alarm arose only from their own fault. But let believers collect from hence the useful doctrine that, whenever they are following God, they will be safe under His protection, since it is in His power to repel the assaults of enemies, and everything that can harm them.

And they shall not appear before the Lord empty, ³⁶⁵ I know not how it could have entered the minds of some to suppose that God here promised that all should be rich who should present themselves three times (a year) before His sanctuary: whereas it is plain from the words of Moses that He requires from every one some gift in token of their gratitude. And perhaps ³⁶⁶ what historians relate respecting the Persians, that none should dare to address the king without a gift, was a more ancient custom, and common to other nations. God would indeed have a gift presented Him by each individual, as a symbol or earnest of their subjection; and, although this legal rite has ceased, yet its substance is to be retained, viz., that those only are true servants of God who do not boastfully make a mere empty profession, but effectually testify that they acknowledge Him as their King.

Calvin: Deu 16:18

18.=== Judges === and officers shalt thou make. I have placed this passage among the Supplements of the Fifth Commandment, for, if it pleases God that judges should be appointed for ruling the people, it follows that their laws and edicts should be obeyed; and thus the parental authority extends also to them. But, in order that the people may more readily submit themselves to judges, God reminds them that the human race could not otherwise be preserved. Public utility, therefore, renders the authority of magistrates pleasant and agreeable, though it would else be hateful. But, although it be not conceded to all to elect their judges, because God honored His chosen people with this prerogative, still he here recommends in general a regular government, since He signifies that human society cannot hold together unless the lawful rulers have authority to execute justice. Whether, then, magistrates are appointed by the suffrages of the people, or imposed in any other way, let us learn that they are the necessary ministers of God, to confine all men under the yoke of the laws. The latter passage, which I have annexed from Deu 7:0, refers to the same thing, viz., that even in war discipline is necessary, lest all things should be thrown into confusion. Now, if it pleases God that certain superior officers should have the command, it follows that they must be obeyed; for it would be ridiculous to appoint governors, if it were lawful to despise them with impunity. When, therefore, God sets military commanders over the people, He enforces the duty of humble submission.

Calvin: Deu 16:20

20.That which is altogether just ¹³¹ By an emphatic repetition God inculcates that judges should study equity with inflexible constancy; nor is this done without cause, for nothing is more likely to happen than that men’s minds should be clouded by favor or hatred. Besides there are so many quibbles whereby justice is perverted, that, unless judges are very cautious in watching against deception, they will often find themselves ensnared.

Calvin: Deu 16:21

21.Thou shalt not plant thee It is plain from the end of this verse that it is part of the Second Commandment. We know ³⁰⁰ that amongst the heathen nations groves were sacred, so that with them no religious object would receive due reverence, except under the shade of trees. Wherefore lest conformity with this general custom should vitiate the pure worship of God, this distinction was made; and this then is the intent of the prohibition, that the Jews should fly from all strange rites, lest by too closely approaching the Gentiles, they should introduce a sinful medley. But how necessary this prohibition was, appears from their eager imitation (of the heathen), of which mention is constantly made in the sacred history. For there was scarcely any period in which they abstained from “high places.” Nor is it without reason that Isaiah and Jeremiah reprove them for “playing the harlot under every green tree.” (Isa 57:5; Jer 2:20.)

TSK: Deu 16:13

the feast : Deu 31:10; Exo 23:16, Exo 34:22; Lev 23:34-36; Num. 29:12-40; 2Ch 5:3, 2Ch 7:8-10; 2Ch 8:13; Ezr 3:4; Neh 8:14-18; Zec 14:16-18; Joh 7:2

corn and thy wine : Heb. floor and thine wine-press

TSK: Deu 16:14

Deu 12:12, Deu 26:11; Neh 8:9-12; Ecc 9:7; Isa 12:1-6, Isa 25:6-8, Isa 30:29, Isa 35:10; 1Th 5:16

TSK: Deu 16:15

Seven days : Lev 23:36-42; Num. 29:12-38

because : Deu 16:10, Deu 7:13, Deu 28:8-12, Deu 30:16

TSK: Deu 16:16

Three times : Exo 23:14-17, Exo 34:22, Exo 34:23; 1Ki 9:25

and they shall : Exo 23:15, Exo 34:20; 1Ch 29:3-9, 1Ch 29:14-17; Psa 96:8; Pro 3:9, Pro 3:10; Isa 23:18; Isa 60:6-9; Hag 1:9; Mat 2:11; Mar 12:3

TSK: Deu 16:17

as he is able : Heb. according to the gift of his hand, Deu 16:10; Lev 27:8; Ezr 2:63; Mar 12:41-44; 2Co 8:12, 2Co 9:6, 2Co 9:7

TSK: Deu 16:18

Judges : Deu 1:15-17, Deu 17:9, Deu 17:12, Deu 19:17, Deu 19:18, Deu 21:2; Exo 18:25, Exo 18:26, Exo 21:6; 1Ch 23:4, 1Ch 26:29; 2Ch 19:5-11; Psa 82:2, Psa 82:3; Rom 13:1-6

in all thy gates : This expression may refer to the gate of the city, as the forum or place of public concourse among the Israelites, where a court of judicature was held, to try all causes and decide all affairs. The same practice obtained among other Eastern nations. The Ottoman court, it is well known, derived its appellation of the Porte , from the distribution of justice and the dispatch of public business at its gates. And the square tower which forms the principal entrance to the Alhamra, or red palace of the Moorish kings of Grenada, retains to this day the appellation of the Gate of judgment, from its having been the place where justice was at one period summarily administered.

TSK: Deu 16:19

wrest : Deu 24:17, Deu 27:19; Exo 23:2, Exo 23:6-8; Lev 19:15; 1Sa 8:3, 1Sa 12:3; Job 31:21, Job 31:22; Pro 17:23; Ecc 7:7; Isa 1:17, Isa 1:23, Isa 33:15; Jer 5:28; Eze 22:12; Mic 7:3; Hab 1:4; Zep 3:3-5; Act 16:37, Act 23:3

respect : Deu 1:16, Deu 1:17, Deu 10:17; Exo 23:7, Exo 23:8; Pro 24:23, Pro 24:28; Act 10:34

words : or, matters

TSK: Deu 16:20

That which : etc. Heb. Justice, justice, Deu 25:13-16; Mic 6:8; Phi 4:8

live : Deu 4:1; Eze 18:5, Eze 18:9; Rom 10:5

TSK: Deu 16:21

Exo 34:13; Jdg 3:7; 1Ki 14:15, 1Ki 16:33; 2Ki 17:16, 2Ki 21:3; 2Ch 33:3

TSK: Deu 16:22

image : or, statue, or pillar, Exo 20:4; Lev 26:1

which : Deu 12:31; Jer 44:4; Zec 8:17; Rev 2:6, Rev 2:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 16:18-22

These verses are closely connected in subject with the following chapter, and introduce certain directions for the administration of justice and the carrying on of the civil government of the people in Canaan. During the lifetime of Moses, he himself, especially inspired and guided by God, was sufficient, with the aid of the subordinate judges (compare Exo 18:13 ff), for the duties in question. But now that Moses was to be withdrawn, and the people would soon be scattered up and down the land of Canaan, regular and permanent provision must be made for civil and social order and good government.

Deu 16:21

A grove ... - Render, Thou shalt not plant for thee any tree as an idol: literally as an Asherah,""i. e."an image of Astarte or Ashtaroth, the Phoenician goddess (compare Deu 7:5 note, Deu 7:13 note). The word is rendered "grove"by the King James Version also in Deu 7:5; Deu 12:3; Exo 34:13; Jdg 6:25, but cannot be maintained, for the word is connected with various verbs which are quite inapplicable to a grove. The wooden idol in question was the stem of a tree, stripped of its boughs, set upright in the ground, and rudely carved with emblems.

Poole: Deu 16:13

Of the feast of tabernacles see on Exo 23:16 Lev 23:34 Num 29:12 .

Poole: Deu 16:15

To wit, in God and the effects of his favour, praising him with glad heart.

Poole: Deu 16:16

All thy males not the women, partly, because of their infirmity and unfitness for many journeys; partly, because the care of their children and families lay upon them; and partly, because they were sufficiently represented in the men.

Poole: Deu 16:18

Judges chief magistrates to examine and determine causes and differences.

Officers who were inferior and subordinate to the other, to bring causes and persons before them, to acquaint people with the mind and sentence of the judges, and to execute their sentence, Deu 20:5,9 Jos 1:10,11 3:2,3 . In all thy gates, i.e. thy cities, which he here calls

gates because there were seats of judgment set. Compare 1Ch 23:4 .

Poole: Deu 16:19

Not wrest judgment i.e. not give a perverse, forced, and unjust sentence. See Poole "Exo 23:8" .

Not respect persons i.e. not give sentence according to the quality of the person, his riches or poverty, friendship or enmity, but according to the justice of the cause.

A gift doth blind the eyes of the wise corrupts and biasseth his mind, that as he will not, so ofttimes he cannot, discern between right and wrong.

The words of the righteous either,

1. The words, i.e. the sentence, of those judges who are inclined and used to do righteous things, and have the repute of righteous men, it makes them give wrong judgment. Or,

2. The words, i.e. the matters, or causes, (as word oft signifies,) of righteous persons, or of them whose cause is just.

Poole: Deu 16:20

That which is altogether just Heb. righteousness , righteousness , i.e. nothing but righteousness in all causes and times, and to all persons equally. Compare Isa 26:7 .

Poole: Deu 16:21

Because this was the practice of idolaters, 1Ki 15:13 , and might be an occasion of reviving idolatry. See Jud 3:7 1Ki 14:23 1Ki 16:33 18:19 .

Poole: Deu 16:22

Heb. statue , whether with a picture or representation, or without it, as the idolaters used to worship smoothed and polished stones or pillars without any image upon them.

Haydock: Deu 16:15

In joy. Hebrew adds, "surely, or wholly." Hence the Rabbins esteem it unlawful to marry on these days, lest they should blend sacred and worldly joy together.

Haydock: Deu 16:16

Empty. All were bound to make some offering, which was left to their option, and thus the festivity was much increased, by the abundance of all things; so that all might find a particular pleasure in being present at these feasts, even though they were not influenced by sentiments of piety and of religion. See Exodus xxiii. 15. (Calmet) ---

While the masters of families were from home, thrice in the year, God protected their houses and children from the incursions of enemies, so that they were never more secure. (Sanctius) (Tirinus)

Haydock: Deu 16:18

Magistrates, ( magistros, ) "masters;" people learned in the law, who may assist the judges with their counsel in any emergency. Hebrew shotrim, "officers, heralds, lictors," &c., chap. i. 15. (Haydock) ---

Bonfrere (in Exodus xviii. 25,) thinks that these were the judges set over each tribe, or else the assessors of the judges. (Menochius) ---

The Rabbins mention three tribunals of the Jews: 1. The Sanhedrim, consisting of seventy judges, with a prince at the head of them; 2. the twenty-three judges, who resided in considerable cities; 3. the tribunal of three judges, who administered justice in the villages, which had not above 120 inhabitants. But Josephus ([Antiquities?] iv. last chapter.) only mentions, that Moses established in each city seven judges, who had each two officers of the tribe of Levi. ---

Gates, where the judges sat.

Haydock: Deu 16:19

Just. Avarice is like a cloud, (Calmet) which darkens the understanding. Oppression troubleth the wise, and (Hebrew) "a present destroyeth the heart. " A timid or interested judge is unfit for his office. Sir Thomas More was very careful not to receive presents, while he was high chancellor of England. (Haydock) ---

If even the just are in danger of being perverted by presents, what must we think of others? (Du Hamel)

Haydock: Deu 16:20

Just. Hebrew, "thou shalt follow justice." Thou shalt be guided solely by the dictates of justice, in passing sentence, Exodus xxiii. 1, 9. (Calmet) ---

That judge who passes sentence according to truth, executes his office unjustly if he be actuated by the love of a temporal reward. (St. Gregory, Mor. 9.)

Haydock: Deu 16:21

Tree. The pagans had consecrated different sorts of trees to their idols. They always planted groves near their temples, to increase the reverential awe, and but too often to hide the abominations which were there committed. The Hebrews frequently imitated them in these particulars. Yet Hecateus observes, that no tree was to be seen near the temple of Jerusalem.

Gill: Deu 16:13

Thou shalt observe the feast of tabernacles seven days,.... Which began on the fifteenth day of Tisri, or September; see Lev 23:34, &c.

after that thou hast gathered in thy corn and thy wine; and therefore sometimes called the feast of ingathering, Exo 23:16, barley harvest began at the passover, and wheat harvest at Pentecost; and before the feast of tabernacles began, the vintage and the gathering of the olives were over, as well as all other summer fruits were got in.

Gill: Deu 16:14

And thou shalt rejoice in thy feast,.... At this feast of tabernacles and ingathering of the fruits of the earth, in token of gratitude and thankfulness for the goodness of God bestowed on them; the Targum of Jonathan adds, with the flute and the pipe, making use of instrumental music to increase the joy on this occasion:

thou and thy son, &c. See Gill on Deu 16:11

Gill: Deu 16:15

Seven days shalt thou keep a solemn feast unto the Lord thy God,.... The feast of tabernacles still spoken of:

in the place which the Lord thy God shall choose: the city of Jerusalem:

because the Lord thy God shall bless thee in all thy increase, and in all the works of thine hands; both in the increase of their fields, vineyards, and oliveyards, and also in their several handicraft trades and occupations they were employed in; so Aben Ezra interprets all the works of their hands of merchandise and manufactories:

therefore thou shalt surely rejoice; extremely, heartily, and sincerely, and not fail to express joy on this occasion, and manifest it by a generous freewill offering to the Lord, and a bountiful entertainment for himself, his family, friends, and others.

Gill: Deu 16:16

Three times a year shall all thy males appear before the Lord thy God,.... This has been observed before, Exo 23:17, and is repeated here for the sake of mentioning the place where they were to appear, which before now was not observed, and indeed it is chiefly for that the other festivals are here recited:

in the place which he shall choose; which though not expressed is now easily understood; and the three times at which they were to appear there were, in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles; or passover, Pentecost, and tabernacles; and of numbers of people going up from the country to each of these feasts, we have instances in the New Testament; to the passover, Luk 2:42, to Pentecost, Act 2:5, to tabernacles, Joh 7:2,

and they shall not appear before the Lord empty; Aben Ezra observes, the meaning is, not empty of the tribute of the freewill offering of their hand, and which Jarchi more fully explains of the burnt offerings of appearance, and of the peace offerings of the Chagigah, or money answerable to them; which, according to the Misnah ^q was a meah of silver for a burnt offering, and two pieces of silver for the Chagigah, which weighed thirty two barley corns ^r.

Gill: Deu 16:17

Every man shall give as he is able,.... The quantity to be given is not fixed in the law, but the wise men appointed it, as observed on Deu 16:16 but it is left by the Lord to the generosity of the people, only giving this general rule, that they should do according to their ability, and as the Lord had prospered them; see 1Co 16:2 so Jarchi,"every man that hath many eatables and much goods shall bring many burnt offerings and many peace offerings.''

Gill: Deu 16:18

Judges and officers shall thou make thee,.... Judges were fixed in the sanhedrim, or court of judicature, and those that have lawsuits come before them; officers are masters of the staff and whip, and they stand before the judges, and go into markets, streets, and shops, to order the weights and measures, and to smite all that do wrong; and all they do is by order of the judges; so Maimonides ^s: the qualifications of judges to be chosen and constituted by the people are thus described by him. In the sanhedrim, greater or lesser, they place only men wise and understanding, expert in the wisdom of the law, and masters of great knowledge, and that know some of the other sciences, as medicine, arithmetic, astronomy, and astrology, the ways of soothsayers, diviners, and wizards, and the vanities of idolatry, that they may know how to judge them; and they set in the sanhedrim only priests, Levites, and Israelites, who are genealogized; nor do they set an old man there, nor an eunuch, nor a king, but an high priest, if he is qualified with wisdom; and they must be free from blemishes, and of a good stature and appearance, and understand many languages, and not hear by an interpreter; and though all this was not precisely required of the sanhedrim of three judges, yet these same things ought to be in everyone of them, wisdom, and meekness, and fear, and hatred of money, and love of truth, and love of men, and to be of a good report ^t and these were to be placed in

all thy gates which the Lord thy God giveth thee throughout thy tribes; that is, in every city, as Onkelos, and so Jarchi; and usually the courts of judicature were held in the gates of cities, and it was only in the land of Israel, not without it, that they were obliged to set up courts of judicature, as Maimonides ^u observes; who also asks, how many courts were fixed in Israel, and what the number they consisted of? to which he answers, they fixed at first the great court in the sanctuary, and it was called the great sanhedrim, and its number were seventy one; and again, they set up two courts of twenty three, one at the door of the court, and the other at the door of the mountain of the house (and so in the Misnah) ^w; and they set up in every city in Israel, in which were one hundred and twenty (men or families) or more, a lesser sanhedrim, which sat in the gate, and their number were twenty three judges; in a city in which there were not one hundred and twenty, they placed three judges, for there is no court less than three ^x:

and they shall judge the people with just judgment; give a right and just sentence in all cases that come before them, according to the laws of God, and the rules of justice and equity.

Gill: Deu 16:19

Thou shall not wrest judgment,.... Or pervert it, pass a wrong sentence, or act contrary to justice; this is said to the judges as a direction to them, and so what follows:

thou shalt not respect persons; so as to give the cause on account of outward circumstances and relations; as in favour of a rich man against a poor man merely for that reason, or of a near relation or intimate friend and acquaintance against a stranger, but justice should be administered without favour or affection to any; as Jarchi puts it, he was to make no difference in his address and behaviour to contending parties before him; he was not to be tender and soft to one and hard to the other, or let one stand and another sit:

neither take a gift: as a bribe to give the cause wrong: at Thebes, in Egypt, as Diodorus Siculus ^y relates, in a court on a wall, were images of judges to the number of thirty; in the midst of them was the chief judge; having Truth hanging down from his neck (which seems to be in imitation of the Urim of the high priest of the Jews), his eyes shut, and many books by him; by which image was shown, that judges should receive nothing, and that the chief judge should look to truth only:

for a gift doth blind the eyes of the wise, and pervert the words of the righteous; see Exo 23:8 the Jews have a saying, that a judge that takes a bribe, and perverts judgment, does not die of old age, or till his eyes become dim ^z.

Gill: Deu 16:20

That which is altogether just shalt thou follow,.... Or "justice", "justice" ^a, strict justice, and nothing else:

that thou mayest live and inherit the land which the Lord thy God giveth thee; that is, continue in the possession of it.

Gill: Deu 16:21

Thou shall not plant thee a grove of any trees,.... Of any sort of trees, as oaks or any other; not but that it was lawful to plant trees and groves of them, but not for a religious or idolatrous use: particularly

near unto the altar of the Lord thy God, which thou shalt make thee; as the Heathens did near their altars, lest it should be thought to be done for a like superstitious and idolatrous use; which evil the Jews sometimes fell into in the times of wicked reigns, and which their good and pious kings removed and destroyed; see 2Ki 18:4 and Hecataeus ^b, an Heathen historian, relates of the city of Jerusalem, that there were there no image, nor plantation, nor grove, nor any such thing.

Gill: Deu 16:22

Neither shalt thou set up any image,.... Graven or molten, of man, beast, fish, or fowl; the word signifies a "statue or pillar" ^c which was set up for idolatry; for, as Aben Ezra observes, what was not set up for idolatry was not forbidden, as when erected in memory of any action or remarkable event; see Jos 22:10, &c.

which the Lord thy God hateth; as he does every species, of idolatry, or that has any tendency to it; it being so opposite to his being, perfections, and glory; and therefore nothing should be done like it, because it is so hateful to him.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 16:13

¹ tn The Hebrew phrase חַג הַסֻּכֹּת (khag hassukot, “festival of huts” or “festival of shelters”) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is now preferable to the traditional “tabernacles” (KJV, ASV, NIV) in light of the meaning of the term סֻכָּה (sukkah, “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. Clearer is the English term “shelters” (so NCV, TEV, CEV, NLT), but this does not reflect the temporary nature of the living arrangement. This feast was a commemoration of the wanderings of the Israelites after they left Egypt, suggesting that a translation like “temporary shelters” is more appropriate.

² tn Heb “when you gather in your threshing-floor and winepress.”

NET Notes: Deu 16:14

¹ tn Heb “in your gates.”

NET Notes: Deu 16:15

¹ tn Heb “the Lord.” See note on “he” in 16:1.

² tn Heb “the Lord your God.” See note on “he” in 16:1.

³ tn Heb “in all the work of your hands” (so NASB, NIV); NAB, NRSV “in all your undertakings.”

NET Notes: Deu 16:16

¹ tn Heb “the Lord.” See note on “he” in 16:1.

NET Notes: Deu 16:17

¹ tn Heb “a man must give according to the gift of his hand.” This has been translated as second person for stylistic reasons, in keeping with the second half of the verse, which is second person rather than third.

NET Notes: Deu 16:18

¹ tn The Hebrew term וְשֹׁטְרִים (vÿshoterim), usually translated “officers” (KJV, NCV) or “officials” (NAB, NIV, NRSV, NLT), derives from the verb שֹׁטֵר (shoter, “to write”). The noun became generic for all types of public officials. Here, however, it may be appositionally epexegetical to “judges,” thus resulting in the phrase, “judges, that is, civil officers,” etc. Whoever the שֹׁטְרִים are, their task here consists of rendering judgments and administering justice.

² tn Heb “gates.”

³ tn Heb “with judgment of righteousness”; ASV, NASB “with righteous judgment.”

NET Notes: Deu 16:19

¹ tn Heb “twist, overturn”; NRSV “subverts the cause.”

² tn Or “innocent”; NRSV “those who are in the right”; NLT “the godly.”

NET Notes: Deu 16:20

¹ tn Heb “justice, justice.” The repetition is emphatic; one might translate as “pure justice” or “unadulterated justice” (cf. NLT “true justice”).

NET Notes: Deu 16:21

¹ tn Heb “an Asherah, any tree.”

sn Sacred Asherah pole. This refers to a tree (or wooden pole) dedicated to the worship of Asherah, wife/sister of El and goddess of fertility. See also Deut 7:5.

NET Notes: Deu 16:22

¹ sn Sacred pillar. This refers to the stelae (stone pillars; the Hebrew term is מַצֵּבֹת, matsevot) associated with Baal worship, perhaps to mark a spot hallowed by an alleged visitation of the gods. See also Deut 7:5.

Geneva Bible: Deu 16:13

Thou shalt ^{( g )} observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine:

^{( g )} That is, the 15th day of the seventh month, (Lev 23:34).

Geneva Bible: Deu 16:17

Every man [shall give] as he is ^{( h )} able, according to the blessing of the LORD thy God which he hath given thee.

^{( h )} According to the ability that God has given him.

Geneva Bible: Deu 16:18

^{( i )} Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment.

^{( i )} He gave temporary authority to the people to choose magistrates for themselves.

Geneva Bible: Deu 16:20

That which ^{( k )} is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.

^{( k )} The magistrate must constantly follow the tenor of the law, and in noting decline from justice.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 16:1-22

1 The feast of the passover,

9 of weeks,

13 of tabernacles.

16 Every male must offer, as he is able, at these three feasts.

18 Of judges and justice.

21 Groves and images are forbidden.

MHCC: Deu 16:1-17

The laws for the three yearly feasts are here repeated; that of the Passover, that of the Pentecost, that of Tabernacles; and the general law concerning the people's attendance. Never should a believer forget his low estate of guilt and misery, his deliverance, and the price it cost the Redeemer; that gratitude and joy in the Lord may be mingled with sorrow for sin, and patience under the tribulations in his way to the kingdom of heaven. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight, as well as our enjoyment. If those who were under the law must rejoice before God, much more we that are under the grace of the gospel; which makes it our duty to rejoice evermore, to rejoice in the Lord always. When we rejoice in God ourselves, we should do what we can to assist others also to rejoice in him, by comforting the mourners, and supplying those who are in want. All who make God their joy, may rejoice in hope, for He is faithful that has promised.

MHCC: Deu 16:18-22

Care is taken for the due administration of justice. All personal regards must be laid aside, so that right is done to all, and wrong to none. Care is taken to prevent following the idolatrous customs of the heathen. Nothing belies God more, or tends more to corrupt the minds of men, than representing and worshipping, by an image, that God, who is an almighty and eternal Spirit, present every where. Alas! even in gospel days, and under a better dispensation, established upon better promises, there is a tendency to set up idols, under one form or another, in the human heart.

Matthew Henry: Deu 16:1-17

Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.

I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib, Deu 16:1. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year (Exo 12:2), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, Deu 16:1. The Chaldee paraphrasts expound it, "Because they came out of Egypt by daylight,"there being an express order that they should not stir out of their doors till morning, Exo 12:22. One of them expounds it thus: " He brought thee out of Egypt, and did wonders by night. "The other, "and thou shalt eat the passover by night. "The laws concerning it are, 1. That they must be sure to sacrifice the passover in the place that God should choose (Deu 16:2), and in no other place, Deu 16:5-7. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us (1Co 5:7), and many other sacrifices were offered during the seven days of the feast (Num 28:19, etc.), which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name, being appointed to attend where he had chosen to place his name, Deu 16:2 and Deu 16:6. But, when the solemnity was over, they might turn and go unto their tents, Deu 16:7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation (Lev 23:7; Num 28:18); therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities. And it was the practice to keep together the whole week, 2Ch 35:17. 2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu 16:3, Deu 16:4, Deu 16:8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body ) the bread of affliction which your fathers did eat in the land of Egypt. The gospel meaning of this feast of unleavened bread the apostle gives us, 1Co 5:7. Christ our passover being sacrificed for us, and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity and love. Lastly, Observe, concerning the passover, for what end it was instituted: " That thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life (Deu 16:3), as a constant inducement to obedience."Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again.

II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed, 1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn (Deu 16:9), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev 23:10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time. 2. How they were to keep this feast. (1.) They must bring an offering unto God, Deu 16:10. It is here called a tribute of a free-will-offering. It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering. It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them. Where God sows plentifully he expects to reap accordingly. (2.) They must rejoice before God, Deu 16:11. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, "for remember (Deu 16:12) that thou wast a bond-man, and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy."And, it should seem, those general words, thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts of it.

III. They must keep the feast of tabernacles, Deu 16:13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num 29:12, etc.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast (Deu 16:14), and, because the Lord shall bless thee, thou shalt surely rejoice, Deu 16:15. Note, 1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always. 2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us. See Job 29:13. 3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee, therefore thou shalt rejoice. Those that make God their joy may rejoice in hope, for he is faithful that has promised.

IV. The laws concerning the three solemn feasts are summed up (Deu 16:16, Deu 16:17), as often before, Exo 23:16, Exo 23:17; Exo 34:23. The general commands concerning them are, 1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them. 2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, 1Co 16:2. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (2Co 8:3), as the poor widow that gave all she had, Luk 21:4.

Matthew Henry: Deu 16:18-22

Here is, I. Care taken for the due administration of justice among them, that controversies might be determined, matters in variance adjusted, the injured redressed, and the injurious punished. While they were encamped in the wilderness, they had judges and officers according to their numbers, rulers of thousands and hundreds, Exo 18:25. When they came to Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates. Now, 1. Here is a commission given to these inferior magistrates: "Judges to try and pass sentence, and officers to execute their sentences, shalt thou make thee."However the persons were pitched upon, whether by the nomination of their sovereign or by the election of the people, the power were ordained of God, Rom 13:1. And it was a great mercy to the people thus to have justice brought to their doors, that it might be more expeditious and less expensive, a blessing which we of this nation ought to be very thankful for. Pursuant to this law, besides the great sanhedrim that sat at the sanctuary, consisting of seventy elders and a president, there was in the larger cities, such as had in them above 120 families, a court of twenty-three judges, in the smaller cities a court of three judges. See this law revived by Jehoshaphat, 2Ch 19:5, 2Ch 19:8. 2. Here is a command given to these magistrates to do justice in the execution of the trust reposed in them. Better not judge at all than not judge with just judgment, according to the direction of the law and the evidence of the fact. (1.) The judges are here cautioned not to do wrong to any (Deu 16:19), nor to take any gifts, which would tempt them to do wrong. This law had been given before, Exo 23:8. (2.) They are charged to do justice to all: " That which is altogether just shalt thou follow, Deu 16:20. Adhere to the principles of justice, act by the rules of justice, countenance the demands of justice, imitate the patterns of justice, and pursue with resolution that which appears to be just. Justice, justice, shalt thou follow. "This is that which the magistrate is to have in his eye, on this he must be intent, and to this all personal regards must be sacrificed, to do right to all and wrong to none.

II. Care taken for the preventing of all conformity to the idolatrous customs of the heathen, Deu 16:21, Deu 16:22. They must not only not join with the idolaters in their worships, not visit their groves, nor bow before the images which they had set up, but, 1. They must not plant a grove, nor so much as a tree, near God's altar lest they should make it look like the altars of the false gods. They made groves the places of their worship either to make it secret (but that which is true and good desires the light rather), or to make it solemn, but the worship of the true God has enough in itself to make it so and needs not the advantage of such a circumstance. 2. They must not set up any image, statue, or pillar, to the honour of God, for it is a thing which the Lord hates; nothing belies or reproaches him more, or tends more to corrupt and debauch the minds of men, than representing and worshipping by an image that God who is an infinite and eternal Spirit.

Keil-Delitzsch: Deu 16:1-17

The annual feasts appointed by the law were to be celebrated, like the sacrificial meals, at the place which the Lord would choose for the revelation of His name; and there Israel was to rejoice before the Lord with the presentation of sacrifices. From this point of view Moses discusses the feasts of Passover, Pentecost, and Tabernacles, assuming the laws previously given concerning these festivals (Ex 12; Lev 23:1, and Num 28 and 29) as already known, and simply repeating those points which related to the sacrificial meals held at these festivals. This serves to explain the reason why only those three festivals are mentioned, at which Israel had already been commanded to appear before the Lord in Exo 23:14-17, and Exo 34:18, Exo 34:24-25, and not the feast of trumpets or day of atonement: viz., because the people were not required to assemble at the sanctuary out of the whole land on the occasion of these two festivals.

(Note: That the assembling of the people at the central sanctuary is the leading point of view under which the feasts are regarded here, has been already pointed out by Bachmann ( die Feste, p. 143), who has called attention to the fact that "the place which Jehovah thy God will choose"occurs six times (Deu 16:2, Deu 16:6, Deu 16:7, Deu 16:11, Deu 16:15, Deu 16:16); and "before the face of Jehovah"three times (Deu 16:11 and Deu 16:16 twice); and that the celebration of the feast at any other place is expressly declared to be null and void. At the same time, he has once more thoroughly exploded the contradictions which are said to exist between this chapter and the earlier festal laws, and which Hupfeld has revived in his comments upon the feasts, without troubling himself to notice the careful discussion of the subject by Hävernick in his Introduction, and Hengstenberg in his Dissertations .)

Deu 16:1-8

Israel was to make ready the Passover to the Lord in the earing month (see at Exo 12:2). The precise day is supposed to be known from Ex 12, as in Exo 23:15. פּסח עשׂה ( to prepare the Passover ), which is used primarily to denote the preparation of the paschal lamb for a festal meal, is employed here in a wider signification viz., "to keep the Passover." At this feast they were to slay sheep and oxen to the Lord for a Passover, at the place, etc. In Deu 16:2, as in Deu 16:1, the word "Passover"is employed in a broader sense, and includes not only the paschal lamb, but the paschal sacrifices generally, which the Rabbins embrace under the common name of chagiga ; not the burnt-offerings and sin-offerings, however, prescribed in Num 28:19-26, but all the sacrifices that were slain at the feast of the Passover (i.e., during the seven days of the Mazzoth , which are included under the name of pascha ) for the purpose of holding sacrificial meals. This is evident from the expression "of the flock and the herd;"as it was expressly laid down, that only a שׂה , i.e., a yearling animal of the sheep or goats, was to be slain for the paschal meal on the fourteenth of the month in the evening, and an ox was never slaughtered in the place of the lamb. But if any doubt could exist upon this point, it would be completely set aside by Deu 16:3 : "Thou shalt eat no leavened bread with it: seven days shalt thou eat unleavened bread therewith." As the word"therewith"cannot possibly refer to anything else than the "Passover"in Deu 16:2, it is distinctly stated that the slaughtering and eating of the Passover was to last seven days, whereas the Passover lamb was to be slain and consumed in the evening of the fourteenth Abib (Exo 12:10). Moses called the unleavened bread "the bread of affliction," because the Israelites had to leave Egypt in anxious flight (Exo 12:11) and were therefore unable to leaven the dough (Exo 12:39), for the purpose of reminding the congregation of the oppression endured in Egypt, and to stir them up to gratitude towards the Lord their deliverer, that they might remember that day as long as they lived. (On the meaning of the Mazzothy , see at Exo 12:8 and Exo 12:15.) - On account of the importance of the unleavened bread as a symbolical shadowing forth of the significance of the Passover, as the feast of the renewal and sanctification of the life of Israel, Moses repeats in Deu 16:4 two of the points in the law of the feast: first of all the one laid down in Exo 13:7, that no leaven was to be seen in the land during the seven days; and secondly, the one in Exo 23:18 and Exo 34:25, that none of the flesh of the paschal lamb was to be left till the next morning, in order that all corruption might be kept at a distance from the paschal food. Leaven, for example, sets the dough in fermentation, from which putrefaction ensues; and in the East, if flesh is kept, it very quickly decomposes. He then once more fixes the time and place for keeping the Passover (the former according to Exo 12:6 and Lev 23:5, etc.), and adds in Deu 16:7 the express regulation, that not only the slaughtering and sacrificing, but the roasting (see at Exo 12:9) and eating of the paschal lamb were to take place at the sanctuary, and that the next morning they could turn and go back home. This rule contains a new feature, which Moses prescribes with reference to the keeping of the Passover in the land of Canaan, and by which he modifies the instructions for the first Passover in Egypt, to suit the altered circumstances. In Egypt, when Israel was not yet raised into the nation of Jehovah, and had as yet no sanctuary and no common altar, the different houses necessarily served as altars. But when this necessity was at an end, the slaying and eating of the Passover in the different houses were to cease, and they were both to take place at the sanctuary before the Lord, as was the case with the feast of Passover at Sinai (Num 9:1-5). Thus the smearing of the door-posts with the blood was tacitly abolished, since the blood was to be sprinkled upon the altar as sacrificial blood, as it had already been at Sinai. - The expression "to thy tents," for going "home,"points to the time when Israel was till dwelling in tents, and had not as yet secured any fixed abodes and houses in Canaan, although this expression was retained at a still later time (e.g., 1Sa 13:2; 2Sa 19:9, etc.). The going home in the morning after the paschal meal, is not to be understood as signifying a return to their homes in the different towns of the land, but simply, as even Riehm admits, to their homes or lodgings at the place of the sanctuary. How very far Moses was from intending to release the Israelites from the duty of keeping the feast for seven days, is evident from the fact that in Deu 16:8 he once more enforces the observance of the seven days' feast. The two clauses, "six days thou shalt eat mazzoth ,"and "on the seventh day shall be azereth (Eng. Ver. 'a solemn assembly') to the Lord thy God,"are not placed in antithesis to each other, so as to imply (in contradiction to Deu 16:3 and Deu 16:4; Exo 12:18-19; Exo 13:6-7; Lev 23:6; Num 28:17) that the feast of Mazzoth was to last only six days instead of seven; but the seventh day is brought into especial prominence as the azereth of the feast (see at Lev 23:36), simply because, in addition to the eating of mazzoth , there was to be an entire abstinence from work, and this particular feature might easily have fallen into neglect at the close of the feast. But just as the eating of mazzoth for seven days is not abolished by the first clause, so the suspension of work on the first day is not abolished by the second clause, any more than in Exo 13:6 the first day is represented as a working day by the fact that the seventh day is called "a feast to Jehovah."

Deu 16:9-12

With regard to the Feast of Weeks (see at Exo 23:16), it is stated that the time for its observance was to be reckoned from the Passover. Seven weeks shall they count "from the beginning of the sickle to the corn," i.e., from the time when the sickle began to be applied to the corn, or from the commencement of the corn-harvest. As the corn-harvest was opened with the presentation of the sheaf of first-fruits on the second day of the Passover, this regulation as to time coincides with the rule laid down in Lev 23:15. "Thou shalt keep the feast to the Lord thy God according to the measure of the free gift of thy hand, which thou givest as Jehovah thy God blesseth thee." The ἁπ. λεγ. מסּת is the standing rendering in the Chaldee for דּי , sufficiency, need; it probably signifies abundance, from מסס = מסה , to flow, to overflow, to derive. The idea is this: Israel was to keep this feast with sacrificial gifts, which every one was able to bring, according to the extent to which the Lord had blessed him, and (Deu 16:11) to rejoice before the Lord at the place where His name dwelt with sacrificial meals, to which the needy were to be invited (cf. Deu 14:29), in remembrance of the fact that they also were bondmen in Egypt (cf. Deu 15:15). The "free-will offering of the hand," which the Israelites were to bring with them to this feast, and with which they were to rejoice before the Lord, belonged to the free-will gifts of burnt-offerings, meat-offerings, drink-offerings, and thank-offerings, which might be offered, according to Num 29:39 (cf. Lev 23:38), at every feast, along with the festal sacrifices enjoined upon the congregation. The latter were binding upon the priests and congregation, and are fully described in Num 28 and 29, so that there was no necessity for Moses to say anything further with reference to them.

Deu 16:13-15

In connection with the Feast of Tabernacles also, he simply enforces the observance of it at the central sanctuary, and exhorts the people to rejoice at this festival, and not only to allow their sons and daughters to participate in this joy, but also the man-servant and maid-servant, and the portionless Levites, strangers, widows, and orphans. After what had already been stated, Moses did not consider it necessary to mention expressly that this festal rejoicing was also to be manifested in joyous sacrificial meals; it was enough for him to point to the blessing which God had bestowed upon their cultivation of the corn, the olive, and the vine, and upon all the works of their hands, i.e., upon their labour generally (Deu 16:13-15), as there was nothing further to remark after the instructions which had already been given with reference to this feast also (Lev 23:34-36, Lev 23:39-43; Num 29:12-38).

Deu 16:16-17

In conclusion, the law is repeated, that the men were to appear before the Lord three times a year at the three feasts just mentioned (compare Exo 23:17 with Exo 23:14, and Exo 34:23), with the additional clause,"at the place which the Lord shall choose," and the following explanation of the words "not empty:""every man according to the gift of his hand, according to the blessing of Jehovah his God, which He hath given thee," i.e., with sacrificial gifts, as much as every one could offer, according to the blessing which he had received from God.

Keil-Delitzsch: Deu 16:18-20

Just as in its religious worship the Israelitish nation was to show itself to be the holy nation of Jehovah, so was it in its political relations also. This thought forms the link between the laws already given and those which follow. Civil order - that indispensable condition of the stability and prosperity of nations and states - rests upon a conscientious maintenance of right by means of a well-ordered judicial constitution and an impartial administration of justice. - For the purpose of settling the disputes of the people, Moses had already provided them with judges at Sinai, and had given the judges themselves the necessary instructions for the fulfilment of their duties (Ex 18). This arrangement might suffice as long as the people were united in one camp and had Moses for a leader, who could lay before God any difficult cases that were brought to him, and give an absolute decision with divine authority. But for future times, when Israel would no longer possess a prophet and mediator like Moses, and after the conquest of Canaan would live scattered about in the towns and villages of the whole land, certain modifications and supplementary additions were necessary to adapt this judicial constitution to the altered circumstances of the people. Moses anticipates this want in the following provisions, in which he first of all commands the appointment of judges and officials in every town, and gives certain precise injunctions as to their judicial proceedings (Deut 16:18-17:7); and secondly , appoints a higher judicial court at the place of the sanctuary for the more difficult cases (Deu 17:8-13); and thirdly , gives them a law for the future with reference to the choice of a king (Deu 16:14-20).

Deu 16:18-20

Appointment and Instruction of the Judges. - Deu 16:18. " Judges and officers thou shalt appoint thee in all thy gates (place, see at Exo 20:10), which Jehovah thy God shall give thee, according to thy tribes ."The nation is addressed as a whole, and directed to appoint for itself judges and officers, i.e., to choose them, and have them appointed by its rulers, just as was done at Sinai, where the people chose the judges, and Moses inducted into office the persons so chosen (cf. Deu 1:12-18). That the same course was to be adopted in future, is evident from the expression, "throughout thy tribes,"i.e., according to thy tribes, which points back to Deu 1:13. Election by majorities was unknown to the Mosaic law. The shoterim , officers (lit., writers, see at Exo 5:6), who were associated with the judges, according to Deu 1:15, even under the previous arrangement, were not merely messengers and servants of the courts, but secretaries and advisers of the judges, who derived their title from the fact that they had to draw up and keep the genealogical lists, and who are mentioned as already existing in Egypt as overseers of the people and of their work (see at Exo 5:6; and for the different opinions concerning their official position, see Selden, de Synedriis, i. pp. 342-3). The new features, which Moses introduces here, consist simply in the fact that every place was to have its own judges and officers, whereas hitherto they had only been appointed for the larger and smaller divisions of the nation, according to their genealogical organization. Moses lays down no rule as to the number of judges and shoterim to be appointed in each place, because this would depend upon the number of the inhabitants; and the existing arrangement of judges over tens, hundreds, etc. (Exo 18:21), would still furnish the necessary standard. The statements made by Josephus and the Rabbins with regard to the number of judges in each place are contradictory, or at all events are founded upon the circumstances of much later times (see my Archäologie , ii. pp. 257-8). - These judges were to judge the people with just judgment. The admonition in Deu 16:19 corresponds to the instructions in Exo 23:6 and Exo 23:8. "Respect persons:"as in Deu 1:17. To this there is added, in Deu 16:20, an emphatic admonition to strive zealously to maintain justice. The repetition of the word justice is emphatic: justice, and nothing but justice, as in Gen 14:10, etc. But in order to give the people and the judges appointed by them a brief practical admonition, as to the things they were more especially to observe in their administration of justice, Moses notices by way of example a few crimes that were deserving of punishment (Deu 16:21, Deu 16:22, and Deu 17:1), and then proceeds in Deu 17:2-7 to describe more fully the judicial proceedings in the case of idolaters.

Keil-Delitzsch: Deu 16:21

"Thou shalt not plant thee as asherah any wood beside the altar of Jehovah." נטע , to plant, used figuratively, to plant up or erect, as in Ecc 12:11; Dan 11:25; cf. Isa 51:16. Asherah , the symbol of Astarte (see at Exo 34:13), cannot mean either a green tree or a grove (as Movers, Relig. der Phönizier, p. 572, supposes), for the simple reason that in other passages we find the words עשׂה , make (1Ki 14:15; 1Ki 16:33; 2Ki 17:16; 2Ki 21:3; 2Ch 33:3), or הצּיב , set up (2Ki 17:10), העמיד , stand up (2Ch 33:19), and בּנה , build (1Ki 14:23), used to denote the erection of an asherah , not one of which is at all suitable to a tree or grove. But what is quite decisive is the fact that in 1Ki 14:23; 2Ki 17:10; Jer 17:2, the asherah is spoken of as being set up under, or by the side of, the green tree. This idol generally consisted of a wooden column; and a favourite place for setting it up was by the side of the altars of Baal.

Keil-Delitzsch: Deu 16:22

They were also to abstain from setting up any mazzebah , i.e., any memorial stone, or stone pillar dedicated to Baal (see at Exo 23:24).

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 14:22--16:18

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

The fourth commandment is, "Observe the Sabbath day to keep it holy" (5:12). The reason for observing the Sabbath day was Yahweh's redemption of Israel from bondage in Egypt and His consequent adoption of the Israelites as His chosen people (5:15). In the ancient Near East nations expressed their gratitude, loyalty, and worship to their sovereign by bringing him offerings periodically. What follows in this section is the laws concerning how Israel was to do this.

Constable: Deu 16:1-17

The celebration of Passover, Firstfruits, and Tabernacles 16:1-17

The point of connection of this section with what precedes is the sacrificial meals. Moses repeated here the instructions regarding those important feasts that included sacrificial meals that the people would eat at the tabernacle (cf. Exod. 12; Lev. 23; Num. 28-29).

1. Passover and Unleavened Bread vv. 1-8

2. Pentecost (also called Harvest and Weeks and Firstfruits) vv. 9-12

3. Tabernacles (also called Ingathering and Booths) vv. 13-17

God commanded all the male Israelites to assemble at the sanctuary for all these feasts each year (v. 16). These feast amounted to a pledge of allegiance to Yahweh each time the Israelites celebrated them. They came to His presence to do so, as their Near Eastern neighbors returned to their king's presence to similarly honor him periodically.

"The ancient requirement that the men of Israel should report to the central sanctuary three times a year has an interesting parallel in the Near Eastern treaty requirements. It was common practice for suzerains to require their vassals to report to them periodically, in some cases three times a year, in order to renew their allegiance and to bring tribute."¹⁸³

The Passover and Unleavened Bread feast were a more solemn occasion (v. 8), but the other two were joyous celebrations (vv. 11, 15). Evidently the Israelites roasted the Passover lamb (Exod. 12:9), but they boiled the additional offerings for that day (v. 7; cf. 2 Chron. 35:13).¹⁸⁴

God's people should celebrate God's redemption, remember our previous enslaved condition, and rejoice in God's provisions corporately and regularly (cf. Eph. 5:4; Phil. 4:6; Col. 2:7; 4:2; 1 Tim. 4:3-4). These are the things God encourages Christians to remember at the Lord's Supper (1 Cor. 11:23-28).

Constable: Deu 16:18--19:1

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

The fifth commandment is, "Honor your father and your mother" (5:16). What follows is legislation that advocates respecting authority figures in the nation, which was an extended family.

"With the regency of Yahweh and the proper protocol by which He had to be approached having been established, the covenant text then addresses the human leaders who serve Him and exercise authority over the nation at large."¹⁸⁵

"Just as in its religious worship the Israelitish nation was to show itself to be the holy nation of Jehovah, so was it in its political relations also. This thought forms the link between the laws already given and those which follow."¹⁸⁶

Constable: Deu 16:18--17:14

Judges and similar officials 16:18-17:13

As in the other sections of Deuteronomy here too Moses' emphasis was on underlying principles more than on procedures. Here he stressed the principle of justice.

16:18-20 Probably the people chose the judges, and the leaders of the nation appointed them (cf. 1:13). "Judges" were individuals responsible for administering justice, and "officers" were administrators charged with the enforcement of law, perhaps similar to modern police officers.¹⁸⁷ The number of these in each town probably varied according to the needs of each community.

". . . in order to give the people and the judges appointed by them a brief practical admonition, as to the things they were more especially to observe in their administration of justice, Moses notices by way of example a few crimes that were deserving of punishment (vers. 21, 22, and chap. xvii. 1), and then proceeds in chap. xvii. 2-7 to describe more fully the judicial proceedings in the case of idolaters."¹⁸⁸

"For most of us today, the notion that it is always and everywhere wrong for a judge to take a gift from a litigant probably seems so obvious as to be virtually self-evident. Nevertheless, the fact remains that that idea has historically been far from apparent to a large part of humankind. In the ancient Near East, for instance, almost every society regarded the practice of judges taking gifts from litigants as being perfectly moral and absolutely legitimate . . .

". . . a gift-giver placed upon a recipient a binding moral obligation to respond in kind . . .

"Importantly, such reciprocity is not considered morally reprehensible. Indeed the failure of either judge or litigant to reciprocate is what is deemed immoral and unjust . . ."¹⁸⁹

In this respect then Israel was to be different from other nations.

". . . in Israel, as in much of the ancient world, the human judge was considered proxy for the divine judge. For instance, . . . in II Chronicles 19:6-7 . . ."¹⁹⁰

"Deuteronomy is passionately concerned about justice (Hebrew tsedeq, mishpat): Justice, and only justice, you shall pursue' (16:20, which makes this a condition of living and prospering in the land). This follows from the doctrine of Israel as a community of brothers' equal before God."¹⁹¹

16:21-22 An asherah (v. 21) was perhaps a sacred tree or group of trees or more probably a wooden pole that the Canaanites used in the worship of their female fertility goddess, Asherah. Asherah was evidently both the name of a Canaanite goddess as well as a cult object used in her worship. The pagans usually made their sacred pillars (v. 22) of stone or wood and used them in the worship of Baal, the male Canaanite god of fertility, and Asherah.

"In Canaan the asherah (trees,' pillars,' or groves') were associated with oracular verdicts by their gods and goddesses."¹⁹²

The judges were not to tolerate the planting (v. 21) of these trees or poles that were so common in Canaan that the people regarded them as a prominent part of the native culture.

Judges customarily dispensed justice in the open space near the main gate of the towns. This area was the main congregating place of the community (cf. Ruth 4:1-12).

17:1-7 God specified the method of execution as stoning for idolaters as well as other capital offenders. At least two and preferably three witnesses had to be willing to take the lead in stoning the convicted offender (vv. 6-7). These requirements were safeguards against injustice and perjury.

"The evidence must be adequate and credible; and anyone ready to make a serious accusation must be prepared to be executioner as well as witness."¹⁹³

17:8-13 Verses 2-7 explain a specific example of how the judges were to deal with a particular type of case. In these verses we have the legal procedure they were to follow in general.

When the priests would set up the tabernacle in the land the nation was to establish a supreme court to provide judgment in cases too difficult for the local judges. The location of this legal center may have been at the tabernacle¹⁹⁴, or it may have been at some other place.¹⁹⁵ At least two men would decide the case: a judge and a priest. The priest's function was to clarify how the law of God related to the case. The decision of this court was final, and the people were to regard it as the will of God. People who rejected the decisions of this court were to die because to do so was to rebel against the will of God (v. 12).

Guzik: Deu 16:1-22

Deuteronomy 16 - The Three Major Feasts

A. The observance of Passover.

1. (1-2) The sacrifice of the Passover.

Observe the month of Abib, and keep the Passover to the LORD your God, for in the month of Abib the LORD your God brought you out of Egypt by night. Therefore you shall sacrifice the Passover to the LORD your God, from the flock and the herd, in the place where the LORD chooses to put His name.

a. You shall sacrifice the Passover to the LORD . . . in the place where the LORD chooses to put His name: At the first Passover, each family in Israel sacrificed the Passover lamb at their home. But when Israel came into the Promised Land, the sacrifice was to be made at the tabernacle (and later, the temple).

b. For in the month of Abib the LORD your God brought you out of Egypt by night: Exodus 12 describes the first Passover, when Israel was delivered from Egypt, and God sent His judgment upon the firstborn of Egypt. God passed over the homes which obediently sacrificed the Passover lamb and applied its blood to the door posts of the home.

c. Keep the Passover to the LORD: Prophetically, the feast of Passover clearly presents Jesus as our Passover (1 Corinthians 5:7), the Lamb of God who was sacrificed, and whose blood was received and applied, so the wrath of God would pass over us.

2. (3-4) The Feast of Unleavened Bread, associated with Passover.

You shall eat no leavened bread with it; seven days you shall eat unleavened bread with it, that is, the bread of affliction (for you came out of the land of Egypt in haste), that you may remember the day in which you came out of the land of Egypt all the days of your life. And no leaven shall be seen among you in all your territory for seven days, nor shall any of the meat which you sacrifice the first day at twilight remain overnight until morning.

a. For you came out of the land of Egypt in haste: For the first Passover, the unleavened bread was a practical necessity; they left Egypt in such a hurry there was no time to allow for the dough to rise.

b. And no leaven shall be seen among you in all your territory for seven days: But the Feast of Unleavened Bread, following Passover, continued to be important. Leaven was a picture of sin and corruption, because of the way a little leaven would influence a whole lump of dough, and also because of the way leaven would "puff up" the lump - even as pride and sin makes us "puffed up."

i. Significantly, God called them to walk unleavened after their initial deliverance from Egypt; symbolically, they were being called to a pure walk with the LORD.

ii. Some suggest there was also a health aspect in getting rid of all the leaven; that since they used a piece of dough from the previous batch to make the bread for that day, and did so repeatedly, that harmful bacteria could take hold in the dough - so it was good to remove all leaven and start all over at least once a year.

iii. The purity of the feast of Unleavened Bread followed upon the blood-deliverance of Passover; we can only walk in purity before the LORD after we have had the blood-deliverance at the cross.

c. You shall eat no leavened bread with it: Prophetically, the feast of Unleavened Bread relates to the time of Jesus' burial, after His perfect, sinless sacrifice on the cross, during which He was received by God the Father as holy and complete (the Holy One who would not see corruption, Acts 2:27), perfectly accomplishing our salvation.

i. We may regard the burial (or actually, entombment) of Jesus as a small thing in God's redemptive plan; but it was an essential part of Paul's gospel: For I delivered to you first of all that which I also received: That Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures (1 Corinthians 15:3-4).

3. (5-8) Regulations for Passover.

You may not sacrifice the Passover within any of your gates which the LORD your God gives you; but at the place where the LORD your God chooses to make His name abide, there you shall sacrifice the Passover at twilight, at the going down of the sun, at the time you came out of Egypt. And you shall roast and eat it in the place which the LORD your God chooses, and in the morning you shall turn and go to your tents. Six days you shall eat unleavened bread, and on the seventh day there shall be a sacred assembly to the LORD your God. You shall do no work on it.

B. The observance of the Feast of Weeks (Pentecost).

1. (9-10) The Feast of Weeks.

You shall count seven weeks for yourself; begin to count the seven weeks from the time you begin to put the sickle to the grain. Then you shall keep the Feast of Weeks to the LORD your God with the tribute of a freewill offering from your hand, which you shall give as the LORD your God blesses you.

a. From the time you begin to put the sickle to the grain: The Feast of Weeks (or Pentecost) was a feast associated with the joy of harvest, during which Israelites brought a freewill offering unto the LORD, as a demonstration of the thanks in their heart.

2. (11-12) The joy of Pentecost.

You shall rejoice before the LORD your God, you and your son and your daughter, your male servant and your female servant, the Levite who is within your gates, the stranger and the fatherless and the widow who are among you, at the place where the LORD your God chooses to make His name abide. And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes.

a. You shall rejoice: There was no ritual of sacrifice commanded at Pentecost. Instead, it was a time of joyful thanksgiving for the harvest, and heart-response to God.

b. You shall remember: The joy of Pentecost was intensified by remembering the bondage Israel had escaped.

c. And you shall remember that you were a slave in Egypt, and you shall be careful to observe these statutes: Leviticus 23:15-21 describes how, at the feast of Pentecost, Israel was to celebrate by bringing a new grain offering to the LORD and by waving two loaves of leavened bread unto the LORD. Prophetically, this is a powerful picture of the work of God in the New Covenant, fulfilled at the Day of Pentecost in Acts 2.

i. No atoning sacrifice was necessary because the price had already been paid by Jesus.

ii. There was a great harvest unto God, and great thanksgiving for that harvest.

iii. The response to God on the day of Pentecost was not done out of obligation to a particular law. It was the joyful heart-response of God's people unto Him.

iv. The church, founded on the day of Pentecost, would include the "leavened bread" of the Gentiles, waved as holy before God - made holy by the work of Jesus the Messiah.

C. The observance of the Feast of Tabernacles.

1. (13-15) How to observe the Feast of Tabernacles.

You shall observe the Feast of Tabernacles seven days, when you have gathered from your threshing floor and from your winepress. And you shall rejoice in your feast, you and your son and your daughter, your male servant and your female servant and the Levite, the stranger and the fatherless and the widow, who are within your gates. Seven days you shall keep a sacred feast to the LORD your God in the place which the LORD chooses, because the LORD your God will bless you in all your produce and in all the work of your hands, so that you surely rejoice.

a. You shall observe the Feast of Tabernacles seven days: This was to happen on the fifteenth day of the Jewish month Tishri (on the Jewish ceremonial calendar). The Feast of Tabernacles was a time to rejoice in God's deliverance and provision for Israel during the time of wilderness wandering; a time when having come into the Promised Land, looking back with gratitude on all God had done to deliver and provide in the tough times of the wilderness.

i. Leviticus 23:39 says of the Feast of Tabernacles, on the first day there shall be a sabbath-rest, and on the eighth day a sabbath rest. The Feast of Tabernacles began and ended in rest; it was all about celebration and rest and refreshment, remembering what God had done.

b. Your manservant and your maidservant: We see here also the great social good God intended in the Sabbath and in the Feasts; in other ancient cultures, there was no day off, and there were no holidays. Here, God commands both holidays and "vacation days" - all centered on Him!

c. Observe the Feast of Tabernacles: Prophetically, the feast of Tabernacles speaks of the millennial rest of comfort of God for Israel and all of God's people; it is all about peace and rest, from beginning to end.

i. Tabernacles is specifically said to be celebrated during the millennium (Zechariah 14:16-19).

2. (16-17) The command to observe each of these three feasts.

Three times a year all your males shall appear before the LORD your God in the place which He chooses: at the Feast of Unleavened Bread, at the Feast of Weeks, and at the Feast of Tabernacles; and they shall not appear before the LORD empty-handed. Every man shall give as he is able, according to the blessing of the LORD your God which He has given you.

a. Three times a year all your males shall appear before the LORD your God in the place which He chooses: These were only three (four, actually, counting the feast of unleavened bread as a separate feast) of the seven feasts of Israel. Not mentioned in this chapter are the feasts of trumpets, of firstfruits, and of the Day of Atonement.

b. All your males: Yet, the feasts mentioned in this chapter were the most important feasts in Israel - and every Jewish man, to the best of His ability, was to go to the place of the tabernacle (or later, the temple) and celebrate this feast with the whole nation of Israel.

i. Jesus was obedient to this command; He made the trip from Galilee to Jerusalem to be at these feasts (Luke 2:41, John 7:2, 10).

3. (18-20) The appointment of judges and officers.

You shall appoint judges and officers in all your gates, which the LORD your God gives you, according to your tribes, and they shall judge the people with just judgment. You shall not pervert justice; you shall not show partiality, nor take a bribe, for a bribe blinds the eyes of the wise and twists the words of the righteous. You shall follow what is altogether just, that you may live and inherit the land which the LORD your God is giving you.

a. You shall appoint judges and officers in all your gates: God knew the importance of just judges and officials to a nation. Therefore God commanded that they shall not pervert justice . . . nor show partiality . . . nor take a bribe; instead, they were to follow what is altogether just. A judge has the responsibility to do justice.

4. (21-22) Prohibition of idol trees and pillars.

You shall not plant for yourself any tree, as a wooden image, near the altar which you build for yourself to the LORD your God. You shall not set up a sacred pillar, which the LORD your God hates.

a. You shall not plant for yourself any tree, as a wooden image, near the altar: Such sacred totems were common among the Canaanites. Israel might have been tempted to be "seeker sensitive" and add such items to their worship of the God of Israel. He wanted none of it. God says of such thing, which the LORD your God hates.

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

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 16 (Chapter Introduction)

Overview

Deu 16:1, The feast of the passover, Deu 16:9, of weeks, Deu 16:13, of tabernacles; Deu 16:16, Every male must offer, as he is able, at these three feasts; Deu 16:18, Of judges and justice; Deu 16:21, Groves and images are forbidden.

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 16 (Chapter Introduction)

CHAPTER 16

Their feast of the passover to be kept, Deu 16:1-7 , and to eat unleavened bread, Deu 16:8 . The seven weeks and their feasts, Deu 16:9-12 . The feast of tabernacles to be observed by them, and their family, seven days, Deu 16:13-15 . All the males to appear before the Lord three times a year, and at these three feasts, Deu 16:16,17 . Judges and officers are appointed, Deu 16:18-20 , and are prohibited to set up idolatry, Deu 6:21,22 .

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 16 (Chapter Introduction)

(v. 1-17) The yearly feasts.

(Deu 16:18-22) Of judges, Groves and images forbidden.

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 16 (Chapter Introduction)

In this chapter we have, I. A repetition of the laws concerning the three yearly feasts; in particular, that of the passover (Deu 16:1-8). That of pentecost (Deu 16:9-12). That of tabernacles (Deu 16:13-15). And the general law concerning the people's attendance on them (Deu 16:16, Deu 16:17). II. The institution of an inferior magistracy, and general rules of justice given to those that were called into office (Deu 16:18-20). III. A caveat against groves and images (Deu 16:21, Deu 16:22).

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

Bibliography

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_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

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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 16 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 16

This chapter treats of the three grand yearly festivals, of the feast of passover, when, where, and what was to be sacrificed, how to be dressed, and in what manner to be eaten, Deu 16:1, of the feast of pentecost, when to begin it, where and how it was to be observed, Deu 16:9, and of the feast of tabernacles, when, where, and how long it was to be kept, Deu 16:13, which three times in the year all the males were to appear before the Lord, and not empty, Deu 16:16, an order is given for the appointment of judges in the land, to execute judgment, Deu 16:18, and the chapter is closed with a caution against planting groves, and setting up images, Deu 16:21.