Deuteronomy 12.

Matthew Henry

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

1–4. From those great original truths, That there is a God, and that there is but one God, arise those great fundamental laws, That that God is to be worshipped, and he only, and that therefore we are to have no other God before him: this is the first commandment, and the second is a guard upon it, or a hedge about it. To prevent a revolt to false gods, we are forbidden to worship the true God in such a way and manner as the false gods were worshipped in, and are commanded to observe the instituted ordinances of worship that we may adhere to the proper object of worship. For this reason Moses is very large in his exposition of the second commandment. What is contained in this and the four following chapters mostly refers to that. These are statutes and judgments which they must observe to do (Deu 12:1), 1. In the days of their rest and prosperity, when they should be masters of Canaan. We must not think that our religion is instituted only to be our work in the years of our servitude, our entertainment in the places of our solitude, and our consolation in affliction; no, when we come to possess a good land, still we must keep up the worship of God in Canaan as well as in a wilderness, when we have grown up as well as when we are children, when we are full of business as well as when we have nothing else to do. 2. All the days, as long as you live upon the earth. While we are here in our state of trial, we must continue in our obedience, even to the end, and never leave our duty, nor grow weary of well-doing. Now,
I. They are here charged to abolish and extirpate all those things that the Canaanites had served their idol-gods with, Deu 12:2, Deu 12:3. Here is no mention of idol-temples, which countenances the opinion some have, that the tabernacle Moses reared in the wilderness was the first habitation that ever was made for religious uses, and that from it temples took their rise. But the places that had been used, and were now to be levelled, were enclosures for their worship on mountains and hills (as if the height of the ground would give advantage to the ascent of their devotions), and under green trees, either because pleasant or because awful: whatever makes the mind easy and reverent, contracts and composes it, was thought to befriend devotion. The solemn shade and silence of a grove are still admired by those that are disposed to contemplation. But the advantage which these retirements gave to the Gentiles in the worship of their idols was that they concealed those works of darkness which could not bear the light; and therefore they must all be destroyed, with the altars, pillars, and images, that had been used by the natives in the worship of their gods, so as that the very names of them might be buried in oblivion, and not only not be remembered with respect, but not remembered at all. They must thus consult, 1. The reputation of their land; let it never be said of this holy land that it had been thus polluted, but let all these dunghills be carried away, as things they were ashamed of. 2. The safety of their religion; let none be left remaining, lest profane unthinking people, especially in degenerate ages, should make use of them in the service of the God of Israel. Let these pest-houses be demolished, as things they were afraid of. He begins the statutes that relate to divine worship with this, because there must first be an abhorrence of that which is evil before there can be a steady adherence to that which is good, Rom 12:9. The kingdom of God must be set up, both in persons and places, upon the ruins of the devil's kingdom; for they cannot stand together, nor can there be any communion between Christ and Belial.
II. They are charged not to transfer the rites and usages of idolaters into he worship of God; no, not under colour of beautifying and improving it (Deu 12:4): You shall not do so to the Lord your god, that is, "you must not think to do honour to him by offering sacrifices on mountains and hills, erecting pillars, planting groves, and setting up images; no, you must not indulge a luxurious fancy in your worship, nor think that whatever pleases that will please God: he is above all gods, and will not be worshipped as other gods are."

5. There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray every where, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it, 1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with. 2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (Ti1 2:5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah.
Let us now reduce this long charge to its proper heads.
I. It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, Deu 12:10, Deu 12:11. Observe, 1. If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place. 2. God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances. 3. He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (Deu 11:29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, Ch2 7:12. Compare Ch2 6:5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:23.
II. They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (Deu 12:6 and again Deu 12:11): Thither shall you bring all that I command you; and (Deu 12:14), There thou shalt offer thy burnt offerings; and (Deu 12:27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, Pe1 2:5.
III. They are commanded to feast upon their hallowed things before the Lord, with holy joy. They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, Deu 12:6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (Deu 12:7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (Deu 12:12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here, 1. That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Rev 3:20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished. 2. That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, Deu 12:7, and again, Deu 12:12 and Deu 12:18. (1.) Now while they were before the Lord they must rejoice, Deu 12:12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal 2:13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery. (2.) They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, Deu 12:7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world.
IV. They are commanded to be kind to the Levites. Did they feast with joy? The Levites must feast with them, and rejoice with them, Deu 12:12, and again, Deu 12:18; and a general caution (Deu 12:19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (Deu 12:12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance.
V. They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt. What was any way devoted to God they must not eat at home, Deu 12:13, Deu 12:17. But what was not so devoted they might kill and eat of at their pleasure, Deu 12:15. And this permission is again repeated, Deu 12:20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Lev 17:3, Lev 17:4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction: - 1. They must eat according to the blessing which God had given them, Deu 12:15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it. 2. They must not eat blood (Deu 12:16, and again, Deu 12:23): Only be sure that thou eat not the blood (Deu 12:24), Thou shalt not eat it; and (Deu 12:25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them.
VI. They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan.
1. They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (Deu 12:8, Deu 12:9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty, (1.) They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And, (2.) Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his.
2. They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, Deu 12:29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Rev 2:24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters, (1.) Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end. (2.) Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (Deu 12:31), the very mention of which is sufficient to make it odious, and possess us with a horror of it. (3.) Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Pro 15:8. He therefore concludes (Deu 12:32) with the same caution concerning the worship of God which he had before given concerning the word of God (Deu 4:2): "You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded." We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.

John Gill

INTRODUCTION TO DEUTERONOMY 12

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

1. These are the statutes and judgments which ye shall observe to do,.... Which are recorded in this and the following chapters; here a new discourse begins, and which perhaps was delivered at another time, and respects things that were to be observed:

in the land which the Lord God of thy fathers giveth thee to possess it; the land of Canaan, often described by this circumlocution, to put them in mind that it was promised to their fathers by their covenant God, was his gift to them, and which they would quickly be in the possession of; and therefore when in it should be careful to observe the statutes and judgments of God constantly:

even all the days that ye live upon the earth; or land, the land of Canaan; for though there were some laws binding upon them, live where they would, there were others peculiar to the land of Canaan, which they were to observe as long as they and their posterity lived there; see Kg1 8:40.

2. Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods,.... The temples erected for the worship of them by the Canaanites, of which there were many, as appears by the various names of places given them from the temples in them, as Bethshemesh, Bethbaalmeon, Bethpeor, and others:

upon the high mountains and upon the hills: which they chose to worship on, being nearer the heavens, and which they thought most acceptable to their gods; and some of them had their names from hence, as Baalpeor, in like manner as Jupiter Olympius was called by the Greeks; see Jer 2:20,

and under every green tree; which being shady and solitary, and pleasant to the sight, they fancied their gods delighted in, and this notion prevailed among other nations; and there is scarcely any deity but what had some tree or another devoted to it; as the oak to Jupiter, the laurel to Apollo, the ivy to Bacchus, the olive to Minerva, the myrtle to Venus, &c. see Jer 2:20.

3. And you shall overthrow their altars,.... Which were of stone, as Jarchi observes; whereas the altar ordered to be made by the Lord, before the altar of burnt offering in the tabernacle was made, was of earth, Exo 20:24 these were to be demolished, lest the Israelites should be tempted to make use of them; and besides, the Lord would not have any remains of idolatry in the land where his tabernacle and worship were, as being abominable to him:

and break down their pillars; or statues erected to the honour of their idols; according to Jarchi it was a single stone hewed out at first for the basis of a statue (y); perhaps such as were called Baetulia, in imitation of the stone Jacob set up for a pillar at Bethel, Gen 28:18.

and burn their groves with fire; which were planted about their temples, and under which also their idols were placed, and where they privately committed the most abominable lewdness under the notion of religion. The Targum of Jonathan renders the word "abominations", meaning idols; and so Jarchi interprets it by a tree that is worshipped; See Gill on Deu 7:5.

and you shall hew down the graven images of their gods; which were made of wood:

and destroy the names of them out of the place; by never making any mention of them in common discourse, and by changing the names of places called from them; and especially by destroying all the relics of them, and whatever appertained to them, which might lead to the mention of them; see Hos 2:17.

(y) Misn. Avodah Zarah, c. 3. sect. 7.

4. Ye shall not do so unto the Lord your God. Not sacrifice to him on hills and mountains, and under green trees; though the Jews commonly refer this to the destruction of the names of God, and of any thing appertaining to the temple; that though the temples and the altars of the Heathens were to be overthrown, yet not a stone was to be taken from the house of God, or that belonged to it, nor any of his names to be blotted out; so the Targum of Jonathan and Maimonides (z), who also observes (a), that whoever removes a stone by way of destruction from the altar, or from the temple, or from the court, is to be beaten; so he that burns the holy wood.

(z) Yesode Hattorah, c. 6. sect. 7, 9. (a) Ibid. sect. 8.

5. But unto the place which the Lord your God,.... The Targum of Jonathan is, that the Word of the Lord your God:

shall choose out of all your tribes to put his name there; to place his tabernacle, set up his worship, take up his residence, and cause the Shechinah, or his divine Majesty, to dwell there, as the next clause explains it; out of what tribe it should be chosen, and where it should be, is not said. Maimomides (b) gives three reasons for it; he says there are three great mysteries why the place is not clearly, but obscurely mentioned;1) lest the Gentiles should seize upon it, and make war for the sake of it, supposing this place to be the end of the law; 2) lest they in whose hands the place then was should by all means waste and destroy it; 3) which is the chief, lest every tribe should desire to have it in its own lot and jurisdiction; and so strifes might arise among them on account of it, as happened to the priesthood:

even unto his habitation shall ye seek; the temple at Jerusalem is meant, where the Lord took up his dwelling, and whither men were to come and seek unto him by prayer and supplication for whatsoever they needed, and to inquire of him in matters doubtful, and they wanted counsel in:

and thither thou shall come: with sacrifices of every sort, where they were to be slain and offered to the Lord, and become acceptable to him, as is more largely declared in the following part of this chapter.

(b) Moreh Nevochim, par. 3. c. 45. p. 475.

6. And thither ye shall bring your burnt offerings,.... For the daily sacrifice, and upon any other account whatsoever; this was before ordered to be brought to the door of the tabernacle of the congregation, and now to the place where that should be fixed, Lev 17:8.

and your sacrifices: all other distinct from burnt offerings, as sin offerings, trespass offerings, and peace offerings, especially the latter. Jarchi interprets them of peace offerings of debt, such as a man was obliged to bring; but as the distance of some persons from Jerusalem was very great, and it was troublesome and expensive, they might, according to the Jewish writers, bring them the next grand festival, when all the males were obliged to appear there; so says Maimonides (c), all offerings of a man, whether by obligation (such as he was bound to bring) or freewill offerings, he must bring at the first feast that comes; and another of their writers observes (d), that if only one feast has passed, and he has not brought his vow, he transgresses an affirmative precept, Deu 12:6 the first feast on which thou comest thither, thou must needs bring it; and if three have passed, he transgresses a negative precept, Deu 23:21.

and your tithes; tithes of beasts, and the second tithes, according to Jarchi:

and heave offerings of your hand; these according to the same writer were the firstfruits, and so it is rendered in the Septuagint version; and thus Maimonides (e) says, the firstfruits are called Trumot, or heave offerings; see Exo 22:29.

and your vows and your freewill offerings; which were a type of peace offerings, Lev 7:16.

and the firstlings of your herds and of your flocks; which were sanctified and devoted to the Lord, Exo 13:2.

(c) Praefat. ad Yad Chazakah. (d) Bartenora in Misn. Roshhashanah, c. 1. sect. 1. & in Misn. Ediot, c. 7. sect. 6. (e) In Misn. Meilah, c. 4. sect. 2.

7. And there ye shall eat before the Lord your God,.... The priests and the Levites, what was their portion, so Aben Ezra; but the people also are included, and by what follows seem chiefly designed, who were to eat their part of the sacrifices, particularly of the tithes and peace offerings, in the holy place that should be chosen and appointed; see Deu 14:22.

and ye shall rejoice in all that ye put your hand unto; in all the labours of their hands, and what they got thereby, which they were cheerfully to enjoy, and express their thankfulness for it in this way; see Ecc 5:18.

ye and your households; their wives, sons, daughters, men and maid servants; yea, with them Levites, strangers, fatherless, and widows, were to partake of some of their freewill offerings, Deu 16:10.

wherein the Lord thy God hath blessed thee; and these offerings were eucharistical, and by way of thanksgiving for the blessing of God upon their labours, for it is that which maketh rich, Pro 10:22.

8. Ye shall not do after all the things that we do here,.... In the wilderness, where they had no abiding, but were continually removing from place to place, and could not always observe punctually and precisely the exact order and time of their sacrifices and other things, nor offer them at any certain place, and many were doubtless neglected by them; see Amo 5:25.

every man whatsoever is right in his own eyes; that did he, brought the above things when and where he pleased; not that there was no regard had to the laws and rules given, as if there was no priest in Israel; but they were not so exactly in all circumstances conformed to as they would be obliged to when they came into the land of Canaan, and had a certain place to bring their offerings to; so some in Aben Ezra observe, that one would give the firstling, another not, because it depended on the land, or was what they were obliged to only when they came into the land of Canaan; see Exo 13:11 but he thinks the sense is, that they did not all fear God, and so did not do their duty.

9. For ye are not yet come to the rest,.... The land of Canaan, which was typical of the rest which remains for the people of God in heaven; for though they now enter into a spiritual rest in Christ, they are not yet come to their eternal rest; they are in a world of trouble, through sin, Satan, and wicked men; but they shall come to it, as Israel did to Canaan; for God has promised and prepared it, and it remains for them; Christ prayed for it, is also gone to prepare it, and the Spirit is the seal and earnest of it, and works up the saints, and makes them meet for it:

and to the inheritance which the Lord your God giveth you; and the land of Canaan being an inheritance, and the gift of God, was also a type of the heavenly inheritance; which saints are now born unto, and have both a right unto, and meetness for, through the righteousness of Christ, and grace of God; but as yet are not entered on it, but that is reserved for them in heaven, and they are preserved and kept for that; and ere long shall inherit it, as the free gift of God their Father to them, and which is peculiar to them as children. Jarchi and Ben Melech by the "rest" understand Shiloh, and by the inheritance Jerusalem; so in the Misnah (f); see Ch1 23:25 the Targum of Jonathan is,"ye are not come to the house of the sanctuary, which is the house of rest, and to the inheritance of the land.''

(f) Zebachim, c. 14. sect. 4, 5, 6, 7, 8. & Bartenora in ib.

10. But when ye go over Jordan,.... Which lay between the place where they now were, and the land of Canaan, and which they would quickly go over:

and dwell in the land which the Lord your God giveth you to inherit; the land of Canaan, and which shows that that is meant by the inheritance: and when

he giveth you rest from all your enemies round about: which was done when the land was subdued, and divided among the tribes of Israel, Jos 22:4 and which confirms the sense of Canaan being the rest; though this was more completely fulfilled in the days of David, when he and Israel had rest from all their enemies round about, Sa2 7:1 and who brought the ark of the Lord to Jerusalem; and into whose heart the Lord put it to prepare to build a temple at Jerusalem for him, and which was erected and finished in the days of his son Solomon:

so that ye dwell in safety; from their enemies, as they more especially did in the reigns of David and Solomon; which seems plainly to describe the time when the place not named should appear to be chosen by the Lord to put his name in, as follows.

11. Then there shall be a place,.... Fixed and settled, and will be known to be the place:

which the Lord your God shall choose, to cause his name to dwell there: where he himself would dwell, and where his name would be called, and he would be worshipped:

thither shall ye bring all that I command you, your burnt offerings and your sacrifices, your tithes, and the heave offerings of your hands; of which See Gill on Deu 12:6.

and all your choice vows which ye vow unto the Lord; or, "the choice of your vows" (g); which, as Jarchi observes, was brought of their choicest things, as they ought to be; see Mal 1:14.

(g) , Sept. "optima votorum vestrorum", Fagius.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(h) "cum", Pagninus, Montanus.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(i) De Abstinentia, l. 2. sect. 56. (k) Hist. l. 4. c. 3.

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

Next: Deuteronomy Chapter 13

JFB

MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)

These are the statutes and judgments, which ye shall observe--Having in the preceding chapter inculcated upon the Israelites the general obligation to fear and love God, Moses here enters into a detail of some special duties they were to practise on their obtaining possession of the promised land.

2. Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods--This divine command was founded on the tendencies of human nature; for to remove out of sight everything that had been associated with idolatry, that it might never be spoken of and no vestige of it remain, was the only effectual way to keep the Israelites from temptations to it. It is observable that Moses does not make any mention of temples, for such buildings were not in existence at that early period. The "places" chosen as the scene of heathen worship were situated either on the summit of a lofty mountain, or on some artificial mound, or in a grove, planted with particular trees, such as oaks, poplars, and elms (Isa 57:5-7; Hos 4:13). The reason for the selection of such sites was both to secure retirement and to direct the attention upward to heaven; and the "place" was nothing else than a consecrated enclosure, or at most, a canopy or screen from the weather.

3–4. And ye shall overthrow their altars--piles of turf or small stones.

and break their pillars--Before the art of sculpture was known, the statues of idols were only rude blocks of colored stones.

5–6. unto the place which the Lord your God shall choose . . . to put his name there . . . thou shalt come--They were forbidden to worship either in the impure superstitious manner of the heathen, or in any of the places frequented by them. A particular place for the general rendezvous of all the tribes would be chosen by God Himself; and the choice of one common place for the solemn rites of religion was an act of divine wisdom, for the security of the true religion. It was admirably calculated to prevent the corruption which would otherwise have crept in from their frequenting groves and high hills--to preserve uniformity of worship and keep alive their faith in Him to whom all their sacrifices pointed. The place was successively Mizpeh, Shiloh, and especially Jerusalem. But in all the references made to it by Moses, the name is never mentioned. This studied silence was maintained partly lest the Canaanites within whose territories it lay might have concentrated their forces to frustrate all hopes of obtaining it; partly lest the desire of possessing a place of such importance might have become a cause of strife or rivalry amongst the Hebrew tribes, as about the appointment to the priesthood (Num. 16:1-30).

7–11. there ye shall eat before the Lord--of the things mentioned (Deu 12:6); but of course, none of the parts assigned to the priests before the Lord--in the place where the sanctuary should be established, and in those parts of the Holy City which the people were at liberty to frequent and inhabit.

12–14. ye shall rejoice before the Lord your God, ye, and your sons, and your daughters, &c.--Hence it appears that, although males only were commanded to appear before God at the annual solemn feasts (Exo 23:17), the women were allowed to accompany them (1Sa. 1:3-23).

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

according to the blessing of the Lord thy God which he hath given thee--The style of living should be accommodated to one's condition and means--profuse and riotous indulgence can never secure the divine blessing.

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

of the roebuck--the gazelle.

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

16–21. BLOOD PROHIBITED. (Deu 12:16-25)

ye shall not eat the blood; ye shall pour it upon the earth as water--The prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the divine grant of animal flesh for food (Gen 9:4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Lev 17:12), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food, it might be shed without ceremony and poured on the ground as a common thing like water--only for the sake of decency, as well as for preventing all risk of idolatry, it was to be covered over with earth (Lev 17:13), in opposition to the practice of heathen sportsmen, who left it exposed as an offering to the god of the chase.

22–25. Even as the roebuck and the hart is eaten, so shalt thou eat them, &c.--Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. The people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to the Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel, and Gilead, on which deer abounded in vast numbers, would thus furnish them with a plentiful and luxuriant repast.

26–28. HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)

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

29. Take heed to thyself that thou be not snared by following them . . . saying, How did these nations serve their gods?--The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [WARBURTON]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.

Next: Deuteronomy Chapter 13