De 12:1-15.
MONUMENTS OF
IDOLATRY TO
BE
DESTROYED.
1. 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;
Ho 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. 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. 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
(Nu 16:1-30).
7. there ye shall eat before the Lord--of the things mentioned
(De 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. 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
(Ex 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
(Le 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. 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
(Ge 9:4),
and the prohibition was repeatedly renewed by Moses with reference to
the great objects of the law
(Le 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
(Le 17:13),
in opposition to the practice of heathen sportsmen, who left it exposed
as an offering to the god of the chase.
22-28. 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.
De 12:26-32.
HOLY
THINGS TO
BE
EATEN IN THE
HOLY
PLACE.
26. Only thy holy things which thou hast--The tithes mentioned
(De 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
(Le 27:30).
29, 30. 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.
Deuteronomy 12 Bible Commentary
Jamieson, Faussett, and Brown
De 12:1-15. MONUMENTS OF IDOLATRY TO BE DESTROYED.
1. 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; Ho 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. 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. 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 (Nu 16:1-30).
7. there ye shall eat before the Lord--of the things mentioned (De 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. 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 (Ex 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 (Le 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.
De 12:16-25. BLOOD PROHIBITED.
16. 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 (Ge 9:4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Le 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 (Le 17:13), in opposition to the practice of heathen sportsmen, who left it exposed as an offering to the god of the chase.
22-28. 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.
De 12:26-32. HOLY THINGS TO BE EATEN IN THE HOLY PLACE.
26. Only thy holy things which thou hast--The tithes mentioned (De 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 (Le 27:30).
29, 30. 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.