Deuteronomy · Chapter 12

Verse 1. These are the statutes — Moses, being still deeply impressed with a sense of the great danger his nation would be in of falling into idolatrous practices, after their settlement in the promised land, in the neighbourhood of so many superstitious nations, begins here a new exhortation to them, reminding them of the laws provided against it, as the indispensable conditions of their happy and peaceful enjoyment of that fruitful country.

V. 2. All the places-Temples, chapels, altars, groves, as appears from other scriptures. Green-tree-As the Gentiles consecrated divers trees to their false gods, so they worshipped these under them.

Verse 2. Ye shall destroy all the places — Temples, chapels, altars, groves, as appears from other scriptures. Green tree — As the Gentiles consecrated divers trees to their false gods, so they worshipped these under them. Pillars — Upon which their images were set. Names — That is, all the memorials of them, and the very names given to the places from the idols. Not do so — That is, not worship him in several places, mountains, and groves.

2. Ye shall utterly destroy all the places, etc. — The Hebrew word translated places (makom) is almost the exact equivalent of the modern mukam or makam. In speaking of the tenacity with which old religious customs have been kept up, C. Clermont Gann-vean (Survey of Western Palestine, p. 324) says: “Not only have the fellaheen, as Robinson conjectured, preserved by the erection of their Mussulman kubbehs and their fetichism for certain large, isolated trees the site and the souvenirs of the hill sanctuaries and shady groves which were marked out for the execration of the Israelites on their entry into the Promised Land, but they pay them almost the same veneration as did the Canaanites whose descendants they are. These makoms, as Deuteronomy calls them, which Manasseh rebuilt and against which the prophets in vain exhausted their invectives, are word for word, thing for thing, the Arabic makams, whose little white-topped cupolas are dotted so picturesquely over the mountainous horizon of central Judea.” Which ye shall possess — Better rendered, whom you are dispossessing.

V. 3. Pillars-Upon which their images were set. Names-That is, all the memorials of them, and the very names given to the places from the idols.

Verse 3. Ye shall overthrow their altars] Where unholy sacrifices have been offered; and break their pillars, probably meaning statues and representations of their gods cut out of stone; and burn their groves, such as those about the temple of Ashtaroth, the Canaanitish Venus, whose impure rites were practised in different parts of the inclosures or groves round her temples; and ye shall hew down the graven images, probably implying all images carved out of wood; and destroy the names of them, which were no doubt at first graven on the stones, and carved on the trees, and then applied to the surrounding districts. In various instances the names of whole mountains, valleys, and districts were borrowed from the gods worshipped there.

3. Their groves — More properly, their images of Asherah. Comp. Deuteronomy 7:5, and 16:21; also Exodus 34:13. And destroy the names of them — This close connexion of names and places is found in Phoenician and Canaanite mythology, which is remarkable for the number of its local divinities: and it helps to explain why Moses, not content with ordering the destruction of the pagan sanctuaries, insisted upon the abolition of the names. The Israelites were to destroy all that might suggest idol-worship. The Puritans claimed to be carrying out the spirit of this command when, in their iconoclastic zeal, they almost despoiled the churches and cathedrals of works of art in the form of statues and paintings.

V. 4. Not do so-That is, not worship him in several places, mountains, and groves.

4. Ye shall not do so unto the Lord your God — You are not to follow the example of these nations and select places for worship. You must conform to Jehovah’s requirements, and worship in the place he appoints.

V. 5. To put his name there-That is, to set up his worship there, and which he shall call by his name, as his house, or his dwelling-place; namely, where the ark should be, the tabernacle, or temple: which was first Shiloh, and then Jerusalem. There is not one precept in all the law of Moses, so largely inculcated as this, to bring all their sacrifices to that one altar. And how significant is, that appointment? They must keep to one place, in token of their belief. That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the godhead, but the one only way of approach to God and communion with him in and by his son.

Verse 5. To put his name there — That is, to set up his worship there, and which he shall call by his name, as his house, or his dwelling-place; namely, where the ark should be, the tabernacle, or temple: which was first Shiloh, and then Jerusalem. There is not one precept in all the law of Moses so largely inculcated as this, to bring all their sacrifices to that one altar. And how significant was this appointment! They must keep to one place, in token of their belief, that there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but the one only way of approach to God, and communion with him in and by his Son.

Verse 5. The place which the Lord shall choose. No place is here named; for the Lord was content, and most significantly, to dwell in the tent. He sojourned in the desert; and afterwards removed his abode to Gilgal, to Shiloh, to Nob, and to Jerusalem, which he chose by the falling of fire from heaven. 1 Chronicles 21:26. In all these places he recorded his name; and the people usually looked towards his holy place when they called on his name.

5. The place which the Lord… shall choose — It was a wise provision to have for the nation a common religious centre. During the wilderness wandering the divine Presence had been manifested in the pillar of cloud by day and in the pillar of fire by night. After the construction of the tabernacle, that was the place for the divine manifestation. On the conquest of the land, the sanctuary was at Shiloh, (Joshua 18:1; comp. Jeremiah 7:12,) where it remained during the whole time of the Judges. David set up the ark of the covenant on Zion in Jerusalem, which he had selected as the capital of his kingdom, and there he built an altar for sacrifice. 2 Samuel 6:17; 1 Chronicles 16:1. It was announced to David that he should build an altar on the threshingfloor of Araunah, and this was to be the site of the temple. 2 Samuel 24:18. “I have chosen this place to myself for a house of sacrifice.” 2 Chronicles 7:12. To put his name there — That is, to make his presence known. Even unto his habitation — The place where the sanctuary of Jehovah was established was considered his dwellingplace.

V. 6. Thither bring your burnt-offerings-Which were wisely appropriated to that one place, for the security of the true religion, and for the prevention of idolatry and superstition, which might otherwise more easily have crept in: and to signify that their sacrifices were not accepted for their own worth, but by God’s gracious, appointment, and for the sake of God’s altar, by which they were sanctified, and for the sake of Christ, whom the altar manifestly represented. Your heave-offerings-That is, your first-fruits, of corn, and wine, and oil, and other fruits. And these are called the heave-offerings of their hand, because the offerer was first to take these into his hands, and to heave them before the Lord, and then to give them to the priest. Your free-will-offerings-Even your voluntary oblations, which were not due by my prescription, but only by your own choice: you may chuse what kind of offering you please to offer, but not the place where you shall offer them.

Verse 6. Thither bring your burnt-offerings — Which were wisely appropriated to that one place, for the security of the true religion, and for the prevention of idolatry and superstition, which might otherwise more easily have crept in; and to signify that their sacrifices were not accepted for their own worth, but by God’s gracious appointment, and for the sake of God’s altar, by which they were sanctified, and for the sake of Christ, whom the altar manifestly represented. Your heave-offerings — That is, your first-fruits of corn, and wine, and oil, and other fruits. And these are called the heave-offerings of their hand, because the offerer was first to take these into his hands, and to heave them before the Lord, and then to give them to the priest. Your free-will-offerings — Even your voluntary oblations, which were not due by my prescription, but only by your own choice: you may choose what kind of offerings you please to offer, but not the place where you shall offer them.

6. Thither ye shall bring — To the place appointed by Jehovah and consecrated by his presence they were to bring their gifts, and celebrate sacrificial festivals. To the objection that it would not be possible for the people from every part of the land to bring these offerings, it may be said that what is provided for in Deuteronomy 14:24, 25, was doubtless applicable in such cases. Then it must be borne in mind that no part of the land was at a very great distance from the central sanctuary. Dan, the northern limit, was not a hundred miles from Jerusalem. Burnt offerings — These were to be wholly consumed on the altar, except that the skin was the perquisite of the officiating priest. See Leviticus 7:8. Sacrifices — Animals that were slaughtered. With these two classes were also associated meat offerings and drink offerings. And your tithes — See notes on the seventeenth verse. Heave offerings — The word here and elsewhere rendered heave is obscurely translated. It refers evidently to some act by which the offering is dedicated to Jehovah.

V. 7. There-Not in the most holy place, wherein only the priests might eat, but in places allowed to the people for this, end in the holy city. Ye shall eat-Your part of the things mentioned, Deuteronomy 12:6. Before the Lord-In the place of God’s presence, where God’s sanctuary shall be.

Verse 7. There — Not in the tabernacle or temple, where only the priests might eat the most holy things, (Numbers 18:10,) but in the court of the tabernacle, or in some place adjacent to the sanctuary. Ye shall eat — Your part of the things mentioned verse 6; before the Lord — In the place of his peculiar presence, where his sanctuary shall be. And ye shall rejoice — For God is to be served with delight and gladness, and his worship ought to be a source of consolation to us, and it will be such if we worship him in spirit and truth. In all that you put your hand unto — In all your possessions and labours whatsoever, which shall otherwise be accursed to you.

7. And there ye shall eat — That is, at this appointed place. The Israelites were accustomed to make these feasts of great importance. They were festal entertainments, not only for their families and friends, but also for Levites, widows, orphans, and strangers.

V. 8. Here-Where the inconveniency of the place, and the uncertainty of our abode, would not permit exact order in sacrifices and feasts and ceremonies, which therefore God was then pleased to dispense with; but, saith he, he will not do so there. Right in his own eyes-Not that universal liberty was given to all persons to worship how they listed; but in many things their unsettled condition gave opportunity to do so.

Verse 8. That we do here — Where the inconvenience of the place, and the uncertainty of their abode, would not permit exact order in sacrifices, and feasts, and ceremonies, which therefore God was then pleased to dispense with; but, saith he, he will not do so there. Right in his own eyes — Not that universal liberty was given to all persons to worship how they listed: but in many things their unsettled condition gave opportunity to do so.

8. Ye shall not do… the things that we do — During the sojourn in the desert there had not been a rigid adherence to the requirements of the law. Even in the matter of the important rite of circumcision there had been a non-observance for years. See Joshua 5:5. But hereafter they are not to do every man whatsoever is right in his own eyes.

10, 11. There shall be a place — When they shall be in peaceful possession of the land these irregularities are to cease. The sacrifices are to be offered and the feast kept in the manner enjoined.

V. 11. His name-His majesty and glory, his worship and service, his, special and gracious presence. Your choice vows-Heb. the choice of your vows, that is, your select or chosen vows; so called, because things offered for vows, were to be perfect, whereas defective creatures were accepted in free-will-offerings.

Verse 11. His name — His majesty and glory, his worship and service, his special and gracious presence. Your choice vows — Hebrew, the choice of your vows; that is, your select or chosen vows; so called, because things offered for vows were to be perfect, whereas defective creatures were accepted in free-will-offerings. Your daughters — Hence it appears, that though the males only were obliged to appear before God in their solemn feasts, yet the women also were permitted to come.

10, 11. There shall be a place — When they shall be in peaceful possession of the land these irregularities are to cease. The sacrifices are to be offered and the feast kept in the manner enjoined.

V. 12. Your daughters-Hence it appears, that though the males only were obliged to appear before God in their solemn feasts, yet the women also were permitted to come.

12. The Levite that is within your gates — That is, that lives in your towns and villages. This frequent reference to the Levite does not imply that they had no settled habitation, for there was an allotment of towns for them to dwell in. But it was necessary to remind the people that the Levite, having no part in the land that was cultivated, might be at times straitened in his circumstances. This does not imply that the Levites were to have no cities of their own. But as the Levites could temporarily sell their houses to Israelites (see Leviticus 25:32, 33) it might be possible that some of them would be living in almost every community.

V. 13. Thy burnt-offerings-Nor the other things mentioned above, this one and most eminent kind being put for all the rest.

Verse 13. Thy burnt-offerings — Nor the other things mentioned above, this one and most eminent kind being put for all the rest.

Verse 14. The place which the Lord shall choose] To prevent idolatry and bring about a perfect uniformity in the Divine worship, which at that time was essentially necessary; because every rite and ceremony had a determinate meaning, and pointed out the good things which were to come, therefore one place must be established where those rites and ceremonies should be carefully and punctually observed. Had it not been so, every man would have formed his worship according to his own mind, and the whole beauty and importance of the grand representative system would have been destroyed, and the Messiah and the glories of his kingdom could not have been seen through the medium of the Jewish ritual. For uniformity in every part of the Divine worship the same necessity does not now exist; because that which was typified is come, and the shadows have all fled away. Yet, when it can be obtained, how desirable is it that all sincere Christians should with one mouth, as well as with one heart, glorify their common Lord and Saviour!

Verse 15. Thou mayest kill and eat flesh in all thy gates] With the proviso that the blood be poured out on the ground. 1. The blood should not be eaten. 2. It should be poured out by way of sacrifice. I think this is the meaning; and not that they should pour out the blood with as little ceremony and respect as they poured water upon the ground, which is the meaning according to Calmet and others.

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

15. Eat flesh in all thy gates — The people had been forbidden during their march through the desert to kill an ox or lamb or goat in the camp. In every case the animal to be killed was to be brought to the tabernacle. See Leviticus 17:3, 4. Moses now modifies this requirement. The people are allowed to kill animals for food away from the sanctuary; but the requirement is to be observed in respect to animals killed for sacrifice. Lusteth after — Better rendered, desireth, as of the roebuck, and as of the hart. These animals could not be offered in sacrifice, but might be eaten. They were clean for food, but could not be offered to Jehovah.

16. Ye shall not eat the blood — These directions are not to be deemed trivial or unimportant. “Even the inviolability of human life received support from the sanctity of blood. To taste the minutest portion of animal blood was something horrible; even the blood of such animals as were allowed for eating, but not for sacrifice, was to be poured like water upon the ground and covered over with earth.” — EWALD, Antiquities of Israel, English translation, p. 38.

V. 17. Within thy gates-That is, in your private habitations, here opposed to the place of God’s worship.

Verse 17. Within thy gates — That is, in your private habitations, here opposed to the place of God’s worship.

Ver. 17. Thou mayest not eat the tithe of thy corn. The tithe was assigned to the levites, out of which they gave a tenth part to the priests. Numbers 18:21. Yet one part of the tithe was consumed in the sacred festivals, in which the worshipper participated. Tobit 1:7.

17. Thou mayest not eat… the tithe of thy corn — The tithes mentioned differ from those in Leviticus 27:30-32. Those include all the products of the flock, the herd, and the field, and are spoken of as the Lord’s. The Deuteronomic tithes seem to be limited to the corn, wine, and oil. “They are nowhere characterized as the Lord’s, but are spoken of as belonging to the Israelites, to be eaten in sacrificial meals, or as a tithe to be set apart once in three years for the benefit of the poor.” — CURTISS, Levitical Priests, p. 38. Firstlings — It is said that an unanswerable contradiction is found here to the regulations as to firstlings in Numbers 18:15-18. “There the Lord is represented as intimating to Aaron, in respect to the firstlings, that ‘the flesh of them shall be thine, as the wave breast and the heave shoulder, it shall be thine;’ but it is not said that the priests are to have all the flesh of the firstlings, nor is it said here that the people are to have all.” — CURTISS, Levitical Priests, p. 40.

Verse 19. Forsake not the Levite] These had no inheritance, and were to live by the sanctuary: if therefore the offerings were withheld by which the Levites were supported, they of course must perish. Those who have devoted themselves to the service of God in ministering to the salvation of the souls of men, should certainly be furnished at least with all the necessaries of life. Those who withhold this from them sin against their own mercies, and that ordinance of God by which a ministry is established for the salvation of souls.

V. 20. Enlarge thy border-Which will make it impossible to bring all the cattle thou usest to the tabernacle.

Verses 20, 21. Enlarge thy border — Which will make it impossible to bring all the cattle thou usest to the tabernacle. If the place be too far — Being obliged to carry their sacrifices to the place of worship, they might think themselves obliged to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home whether they lived nearer that place, or farther from it; only the latter is here mentioned, as being the matter of the scruple. As I have commanded — In such a manner as the blood may be poured forth.

V. 21. If the place be too far-Being obliged to carry their sacrifices to the place of worship, they might think themselves obliged to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home, whether they lived nearer that place, or farther from it; only the latter is here mentioned, as being the matter of the scruple. As I have commanded-In such a manner as the blood may be poured forth.

Verses 20, 21. Enlarge thy border — Which will make it impossible to bring all the cattle thou usest to the tabernacle. If the place be too far — Being obliged to carry their sacrifices to the place of worship, they might think themselves obliged to carry their other cattle thither to be killed. They are therefore released from all such obligations, and left at liberty to kill them at home whether they lived nearer that place, or farther from it; only the latter is here mentioned, as being the matter of the scruple. As I have commanded — In such a manner as the blood may be poured forth.

21. If the place… be too far — Here is given the reason for the modification of the law, as in Leviticus 17:3, etc., which required that all animals be slaughtered at the sanctuary.

V. 22. As the roe-buck-As common or unhallowed food, tho’ they be of the same kind with the sacrifices which are offered to God. The unclean-Because there was, no holiness in such meat for which the unclean might be excluded from it.

Verse 22. As the roe-buck — As common or unhallowed food. They might eat of such cattle as were appointed for sacrifices, no less than of those not so appointed. The unclean — Because there was no holiness in such meat for which the unclean might be excluded from it.

Verse 23. For the blood is the life] And the life being offered as an atonement, consequently the blood should not be eaten. See Clarke’s notes on “Leviticus 17:11”, where the subject of the vitality of the blood is largely considered.

23. Be sure that thou eat not the blood — Be firm in resisting any inclination to so doing.

V. 27. The flesh-Excepting what shall be burned to God’s, honour, and given to the priest according to his appointment.

Verse 27. Thou shalt eat the flesh — Excepting what shall be burned to God’s honour, and given to the priest, according to his appointment.

29-32. Take heed to thyself — A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1 Kings 20:23; 2 Kings 17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” — Speaker’s Commentary.

V. 30. By following them-By following the example they left, when their persons are destroyed.

Verse 30. By following them — By following the example they left, when their persons are destroyed.

29-32. Take heed to thyself — A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1 Kings 20:23; 2 Kings 17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” — Speaker’s Commentary.

Verse 31. Their sons and their daughters they have burnt in the fire] Almost all the nations in the world agreed in offering human victims to their gods on extraordinary occasions, by which it is evident that none of those nations had any right notion of the Divine nature. How necessary, then, was the volume of revelation, to teach men what that religion is with which God can be well pleased! The Hindoos to this day offer human victims to their goddess Cali, and at the temple of Jaggernaut; and yet, notwithstanding this, there are found certain persons who, while they profess Christianity, are absolutely unwilling to send the Hindoos the Gospel of Christ, because they think it would not be politically wise! But the wisdom of this world has ever been foolishness with God; and in spite of all this infidel policy, the word of the Lord shall have free course and be glorified.

DEUTERONOMY

29-32. Take heed to thyself — A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1 Kings 20:23; 2 Kings 17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” — Speaker’s Commentary.

29-32. Take heed to thyself — A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1 Kings 20:23; 2 Kings 17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” — Speaker’s Commentary.