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While this chapter seems at first to be a hodgepodge of unrelated topics, a closer study reveals that Moses is expounding on the seventh, eighth, and tenth commandments. This entire book, remember, is an exposition by Moses of the law of God which is summed up in the ten commandments. Here in chapter 22, Moses gives examples to the people of situations and scenarios related to the commandments regarding adultery, theft, and covetousness.
Verses 1-4: The eighth and tenth commandments forbid stealing a neighbor’s personal property or even coveting it. These four verses address the possibility of someone’s livestock that has wandered off and is discovered by one’s neighbor. (Exodus 23:4-5) The one who found it is required to return the animal to its rightful owner instead of keeping it for himself. (v.1) If the owner cannot be immediately located, the one who found it may keep it until the owner turns up to claim it. (v.2) The same goes for any personal property that is found by someone. (v.3) Nor is any man to turn a blind eye to his neighbor’s ox or donkey that has been injured and needs help. This is presumably related to the scenario in verse 1 where the animal has wandered away from its owner and then, for example, falls into a ditch and gets hurt or stuck. The one who comes upon the injured ox or donkey is to help it and return to its neighbor instead of just ignoring it. God expects His chosen people to treat each other with dignity, care, and respect. In the ANE, one’s livelihood depended on healthy livestock, and to steal another ox, sheep, or donkey was to rob that man of his daily sustenance and living wage. The same goes for clothing or precious metals such as gold or silver. Not only are the Israelites expected to respect each other’s personal rights and property, they are to be kind and gracious to one another by returning that property when found. This principle is one of a few foundational stones for any godly, stable, and productive society. Verse 5: This is the clearest, most direct command in scripture which prohibits cross dressing and transvestite practices. As with homosexuality and those who engage in such perverse behavior, the cross dressers are also an abomination in the eyes of God. The theme for the rest of this chapter is purity, and Moses is giving examples to the people of ways in which they need to remain pure in their daily lives before God. This verse is another example of how God is a God of order and precision. One of the purposes of His law is to maintain that order in a world corrupted and poisoned by sin. The devil is the author of lies and confusion, and that is the purpose behind homosexuality and transvestitism. Satan seeks to pervert God’s holy design for gender and sexuality, and cross dressing and “gender confusion” are one of the ways he does this. There is no such psychological disorder as “gender dysphoria”. The problem with anyone today, especially the younger generation under eighteen, who believes he/she is the opposite gender “trapped in the wrong body” is sin, plain and simple. It’s not a mental disorder. And anyone who says that the Bible has nothing specific to say about the practice of homosexuality or gender issues is lying through their ungodly and abominable teeth. This verse states in plain, simple, modern English exactly what God views of this particular sin. It’s also clear from this verse that cross dressing is nothing new to modern civilization. As far back as the time of Moses and the Israelites in the ANE, pagan religious rituals must have included such perverted practices as this, else Moses would not have specifically mentioned it here. This ties in with the foundational purpose of the law: the separation of the Israelites unto God from all the heathen nations around them. Verses 6-7: Biblical scholars and commentators have differing opinions on the purpose of this commandment. According to the Moody Bible commentary, some see it as a directive to the Israelites to respect and care for all life, but that doesn’t seem likely given that Moses says it’s okay to take the bird’s eggs for sustenance but not the mother herself. The logical explanation for this is the same reasoning behind the commandment from chapter 20 about not cutting down fruit-bearing trees when laying siege to a city, as well as that found in Leviticus 22:28[ii]. Killing both the mother bird and her young or eggs will deprive the Israelites of an ongoing and sustaining food source. It’s also possible that this command is related in some obscure way to that which prohibits the Israelites from cooking a young goat in its mother’s milk. (Exodus 23:19, 34:26, Deuteronomy 14:21) Verse 8: In the ANE houses were built with flat roofs that could be used as an additional living space or a place to entertain guests in the evenings when the weather cooled. (2 Samuel 11:2) The command here is that each man is to build a parapet, or fence, around his roof to protect anyone from accidentally falling off the edge. It again relates to not defiling the promised land with any bloodguilt as already discussed in the previous chapter, as well as the general theme of loving one’s neighbor as oneself. Verse 9-12: The commands in these verses are not only practical wisdom that will make daily life easier for the Israelites, but also examples of outward demonstrations of spiritual purity. The Israelites are not to sow a field with more than one kind of crop, or yoke two different animals together to plow, or sew a garment with two different fabrics. Verse 12 is a reminder of the command already given in Numbers 15:38-39. That, along with obedience of the directives in the previous three verses will remind the people every day of their chosen and separate status from all the nations around them. (2 Corinthians 6:14-15) Verses 13-21: Moses now arrives at the most important type of purity in the law of God. These verses give a scenario whereby the husband accuses the wife of not being a virgin when he married her. The matter is to be brought before the city elders, and her parents are to show proof of her virginity. This evidence is the bloodstain on the bedsheet of the woman’s hymen that is broken the first time she has sex. (This is the cloth referred to in verse 17.) Thus, if the accusation is proven to be false, the man is punished by the elders in the form of whipping and required to pay restitution to the parents in the amount of a hundred shekels of silver, which is twice the standard bride price. Nor is he allowed to divorce his wife. He is to remain married to her for the rest of his life or hers. The reason for such harsh punishment is to prevent false accusations. But if the parents of his wife are unable to show proof of their daughter’s virginity, and the elders rule in favor of the husband, the wife is sentenced to death by stoning. She has been found guilty of lying and has thus brought corruption and evil into the community. (v.21) The law of God spends a great deal of time and page on sexual purity in all its forms. The physical act of sex is to be celebrated only within the bounds of marriage which God had already defined for the Israelites – and all mankind – as a holy union between one man and one woman only. (Genesis 2:23-25) As I have already noted in my commentary of Genesis 2, the introduction of sin by the disobedience of Adam and Eve corrupted God’s holy and good design for human sexuality, perverting it into all kinds of depraved forms. The whole purpose of His law for Israel – and for all mankind ever since – is for our own protection as well as to separate us from the world and all its wickedness and depravity. Condemning a woman to death merely because she lied about her virginity to her future husband seems cruel and unusually harsh to our modern sensibilities, but that just shows how far we today have fallen away from God and His holiness. Extramarital affairs, divorce, unmarried people living together and having casual sex, homosexuality, and all manner of other filthiness is so commonplace to modern society that even Christians barely raise an eyebrow to any of it, even within their own churches and communities. Hollywood, especially, has dulled our sensitivity to this issue, and we have no problem enjoying – even laughing at – TV shows and movies that depict extramarital sex or homosexuality. Yet God is clear in passages such as this one in Deuteronomy just how seriously he expects His chosen people – and us today – to treat the subject of sexual purity. This doesn’t mean that a man and woman who have been previously divorced cannot get married. We live in a fallen and broken world, and that means that there are certain situations where a marriage must be dissolved to protect one spouse, as in the case of physical, emotional, or sexual abuse by the other. Or someone comes to know Christ and accept him as his/her personal savior after having previously been married and divorced. A new union with another Christian is acceptable to God and the couple should strive every day to build their new marriage and family upon God and His word. What God – and Moses – is stating here in the law is that those who claim to follow God and are His children should always strive for holiness in all areas of daily life, but most importantly in the realm of marriage and sexuality. God created and designed human sexuality to be both pleasurable to the man and woman and as a way of fulfilling His command to “…Be fruitful and multiply, and replenish the earth…”. (Genesis 1:28) Any deviation from that standard is sin, and God will not tolerate or excuse sin in any form. That is the whole point of our need of Jesus Christ and His precious blood that can cleanse us of our sin and clothe us in His righteousness in the eyes of God the Father. Verse 22-24: If a man is caught in an affair with a married woman who is not his wife, or a woman who is betrothed to another man, and she willingly participated in the act, then both of them are condemned to death. (Leviticus 20:10, Numbers 5:22, Ezekiel 16:38, Matthew 5:27-28, John 8:5, 1 Corinthians 6:9, Hebrews 13:4) Again, this seems unreasonably harsh to our present day sensibilities, but imagine if this penalty was enforced today! How many less broken homes? How many more good and godly marriages and a more stable, flourishing society would we have? Both verses 22 and 24 end with the same warning: “…so thou shalt put away evil from among you.” Any society that obeys and honors all of God’s law will discover true happiness and experience such wealth and prosperity for all its citizens that could never be achieved any other way. Verses 25-27: In the case of rape, however, only the man is condemned to death. Because the woman resisted, there is no fault found in her, and she is free to go. Under God’s law the punishment always fits the crime, and there is mercy for those that truly deserve it. The criminal is held accountable for his/her actions and choices, and the victim is served justice. This is one reason that God spends so much time lecturing His people on caring for the poor, the destitute, and standing up to fight for those who cannot defend themselves. A true, godly system of justice always punishes the criminal and defends the rights of the victim. This is one of the fundamental characteristics and attributes of God Himself. Verses 28-29: In the case of an unmarried man seducing and having sexual relations with a virgin who is not betrothed to anyone, and the woman is also a willing participant in the incident, the man is expected to pay the girl’s father the standard bride price of fifty shekels and then marry her. (Exodus 22:16-17) He is also forbidden from ever divorcing her. The reason for this law is the same as that concerning the husband who falsely accuses his new bride of not being a virgin. In both scenarios the woman is publicly humiliated and unjustly shamed. Therefore the responsibility falls to the man who wronged her to make restitution and put the matter right. Take note of where God is placing the bulk of the responsibility and guilt in both these scenarios. Moses describes the husband or the unmarried man as the one who has done the wrong, not the woman. This indicates the burden of leadership and godly responsibility of the men in the Israelite society. They are to lead, nurture, care for, and protect their wives, daughters, widows, and all other women in their community. Think back to the curse God placed on Eve in the garden of Eden. “…thy desire shall be to thy husband, and he shall rule over thee.” (Genesis 3:16) The woman is the weaker of the two sexes, and it is the responsibility and burden of the men to watch over the women and not lead them astray. This, of course, doesn’t completely absolve the woman of any accountability for her actions and choices, but in the majority of cases of these types of transgressions that Moses is discussing here, it’s the man who is initiating the crime, not the woman. Verse 30: Moses gives one last reminder about the law regarding incest. It, too, is strictly forbidden by God and should never be found among His chosen people. The term “…his father’s wife…” assumes a scenario where the son of a deceased man takes his stepmother – not his biological mother – as his new wife. The phrase “…discover his father’s skirt…” refers to the privacy and sanctity of the sexual relationship between a husband and wife. Even though the man and his stepmother are not related by blood, God still sees it as incest, and it is thus forbidden.
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CHAPTER 20:
Verses 1-9: In a theocratically governed nation such as Israel, it makes sense that the priest (presumably the high priest) would be the one to exhort and encourage the people before they went out to war against their enemies. Moses reminds the nation, first of all, that they are not to fear their enemy because of the number of their armies or their horses and chariots. (v.1) (Psalm 20:7, Isaiah 31:1) This was the mistake of the first generation that came out of Egypt when they received the report of the twelve spies. The priest is to remind the people that God is on their side and He goes with them in battle to give His chosen people the victory. (v.3) (Deuteronomy 1:30, 3:22, Joshua 23:10) The other point of these first four verses is that war is not just a military matter, but a religious one as well. The physical presence of the priest is to remind the people that God has given His blessing for the upcoming battle, and they are to fight in His name. As with all else in this life, there is a time for war as well as a time for peace. (Ecclesiastes 3:3) The point of verses 5-8 is that God cares more for His chosen people than simply conquering their enemies. Any soldier that has not experienced marriage, or building a new home, or planting a vineyard – those rare milestones in the life of the people of the ANE – was granted leave from the battle to go do those things and enjoy life for a little while. Furthermore, any soldier that was too afraid of the battle, even after the priest’s exhortations to the whole army, is also allowed to go back home, lest his fear cause his fellow soldiers to also lose heart. (v.8) This is an odd allowance by God and seems contradictory, at first, to everything Moses has been saying up to this point about having faith in conquering the promised land. But the same command was also given to Gideon (Judges 7:3), and we know from that story that God needed to whittle Gideon’s army down to a size whereby the Israelites would not be able to claim a victory that rightfully belonged to the LORD. So perhaps the same principle is in view here. Verses 10-18: Moses now addresses the subject of conquering cities and people that are outside the border of the promised land. The Israelites are to always seek peace first with those other nations and people. (v.10) (2 Samuel 10:19) If the inhabitants of a city agree to surrender and become tributaries, or servants, then that is well and good. (v.11) But if they refuse and put up a fight, then Israel is lay siege to that city until it is conquered, and then all the men are to be slain. (v.12-13) The women, children, livestock, and all other wealth and goods may be taken as spoils of war by Israel. (v.14) (Joshua 8:2, 1 Samuel 14:30) Verse 15 makes it clear that Moses is referring to other cities and nations that are outside the promised land, perhaps even great distances from it, because in verses 16-18 he reiterates the Lord’s original command regarding the heathen nations and people that currently inhabit Canaan. (Exodus 23:31, Numbers 21:2-3, Deuteronomy 7:1, Joshua 11:14) The Israelites are to slay everyone – including the women and children – so as to prevent any of them from corrupting Israel by turning them away from God to idolatry and other wickedness. (Exodus 34:12, Deuteronomy 7:4, 12:30, 18:9) The assumption here is that by utterly destroying the Hittites, Amorites, Canaanites, Perizzites, Hivites, and the Jebusites (v.17) – as well as all the other nations currently occupying the promised land – Israel is eliminating all sources of temptation to turn away from God. (v.18) That whole process of conquering and settling the promised land would allow them to emerge a much stronger nation, spiritually speaking, and, thus, they would not be so tempted when it comes time to either make peace with or conquer the other nations outside the promised land. As we well know from the later books of the OT, Israel failed in that first objective, and that’s the reason she fell into apostasy and came under judgment from God for her disobedience. (Exodus 23:33, 2 Kings 21:3, Psalm 106:34) Verses 19-20: Almost as a footnote, Moses commands the people to not cut down any fruit-bearing trees that are in the fields surrounding any city to which they are laying siege. (v.19) The reason for this is because Israel’s army would need those trees and their food to sustain them during a lengthy military campaign. However, any other trees which do not naturally bear fruit are acceptable to chop down in order to provide fuel for fire or raw materials for weapons during the war against a city and its inhabitants. (v.20) Biblical commentaries suggest that this command is also a reference to God expecting His chosen people to have respect for the land itself. In this time period in the ANE, it was common for opposing armies to lay waste to any land surrounding a city against which they were laying siege. Moses is telling the Israelites to not use the same tactic, but instead have respect for the land and use its food and other resources to their advantage in the war with her enemies. CHAPTER 21: Verses 1-9: Moses gives some more case law regarding the sixth commandment. If a body is discovered in an open field and the identity of the murderer is unknown, then the elders and judges of Israel are to be summoned. (v.1-2) They are to measure the distance from the body to the nearest city, and the elders and priests of that city are to take over the case. The elders are bring a young, unbroken heifer, meaning a calf that has never worn a yoke, to any valley where there is running water. (v.3-4) The elders are to kill the heifer by beheading it (v.4) and then summon the priests of Levi. Both the priests and the elders are to wash their hands over the heifer and publicly announce, “Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O LORD, unto Thy people Israel, whom Thou hast redeemed, and lay not innocent blood unto Thy people of Israel’s charge.” (v.7-8) (Psalm 19:12, 26:6, Matthew 27:24) What this means is that they are stating, for the record, that no one witnessed the murder, and they are asking God to forgive His people of any charge against them for the shedding of the blood of the victim upon the land. By performing this ritual, the defilement of innocent blood will be forgiven them (v.8) and the bloodguilt removed from the nation. (v.9) (Deuteronomy 19:13) It’s important to note that this ritual is not a blood sacrifice as those described earlier in Exodus and Leviticus. The blood of the heifer is not poured out, nor is there an altar built upon which to sacrifice it. Instead, the breaking of the animal’s neck signifies that a capital crime had taken place, and the murderer – whomever that might be – is guilty of death. It’s also important to note how strictly and reverently God expects His chosen people to view the holiness of the promised land. God has declared this land holy, for He is to dwell there among His chosen people, and He has already commanded them not to defile the land for that very reason. (Exodus 29:45-46, Numbers 35:34) Hence the necessity for the ritual described here. Verses 10-14: Moses now circles back to the topic addressed in the previous chapter about Israel making war against the other nations outside the promised land. Since God will allow them to take captive the women and children of the cities that they conquer, the situation might arise wherein an Israelite soldier will find one of the captive women desirable and wish to marry her. (v.10-11) God will allow this, but only after the following ritual is observed: 1) the woman is to shave her head completely and trim her fingernails; 2) she is to mourn the death of her parents for thirty days. (v.12-13) After this, the Israelite man is free to marry her. But if, for whatever reason, he no longer finds her desirable after the month of mourning, she is released and free to go wherever she wishes. (v.14) The man is forbidden from selling her as a slave because of the fact that she has already been humiliated by performing the first requirement as described in verse 12. There’s two important things to note here: 1) As I mentioned already, the captive women that Moses is speaking of here are from the nations outside the promised land, as discussed in the previous chapter. The logical presumption here is that Israel has already slain all the peoples of the nations within the promised land. Also, keep in mind that God has expressly forbidden the Israelites to intermarry with any of the daughters of the Canaanites (Deuteronomy 7:3), so that’s another reason we can logically conclude that the scenario described here involves captives from other nations outside Canaan. 2) This scenario also presumes that some of the captives are willing to convert to the beliefs of Israel and associate themselves with the God of the Israelites. A great example of this is Rahab. (Joshua 6:25) Not only that, but God has already mentioned within His law numerous times the strangers that might be dwelling among His people, and that they are allowed to partake of the various sacrifices and annual feasts as long as they accept the God of Israel and agree to abide by His law. The Israelites are also commanded numerous times to care for the strangers, to see to their needs if they are poor and destitute. Therefore, it is logical to presume that some of the women taken captive as spoils of war could be found attractive enough for marriage by the Israelite soldiers once those women expressed a desire to believe in the God of Israel and obey His law. The exact purpose of the ritual that Moses describes in verses 12-13 is not explained in the text. The Moody Bible Commentary has this to say: “Some think that if the only reason the woman was desirable in the first place was that she was physically beautiful, the removal of adornments would mean she would be less attractive. The most likely reason is that these acts demonstrate that she needed to remove anything pertaining to her former life and embrace life within the Israelite community. This would also remind her husband that he is no longer to treat her as an alien but as a wife.” Also, the fact that the law requires the Israelite man to let her go free if he no longer wishes to marry her remains consistent with the other commands from God in the law regarding foreigners living among the Israelites, as I mentioned earlier. They too, have personal rights, and are to be treated humanely by God’s chosen people. This is a far cry from the way the heathen nations of the ANE treated prisoners of war during this time period. Verses 15-17: While Genesis 2:22-24 clearly states God’s standard for marriage and holy sexuality, and while this is also clearly reinforced throughout scripture in both the old and new testaments, it’s also equally clear – both in scripture and in historical records of the ANE – that polygamy was commonly practiced, even among God’s chosen people. And just because God seems to bless men which practiced this – i.e. Abraham, Jacob, David, and Solomon – does not mean that He approves or sanctions it. A better view of polygamy in the Bible is that God blesses the Israelites in spite of their practice of this sin, just as He does with the common practice of divorce. Scripture also makes clear that polygamy always has disastrous consequences for all those involved, especially in the examples of David and Solomon. We must always be careful when studying the Bible that we do not equate the written record of something – such as David’s and Solomon’s many wives – with God’s approval of said thing. Even a cursory study of men like David and Solomon will reveal to any true Christian that God clearly allowed the consequences of that sin to be manifested in the lives of those men. Even the fact that the thirteen tribes of Israel were formed from the sons of Jacob’s polygamous marriages to Rachel and Leah should not be viewed by us as God approving of that dual marriage. Here in Deuteronomy 21, Moses adds to the case law regarding inheritance when there is more than one firstborn son in a polygamous marriage. (Genesis 29:33) If a man has two wives, and one is more favored - or beloved - than the other, and the one that is less favored - or hated - gives birth to a son before the other wife, then that firstborn receives the double portion of the man’s inheritance. He is not to give the double portion to the firstborn of the more beloved wife if her son was born second. In other words, the line of inheritance is to remain intact, regardless of which wife bore the firstborn son. Verses 18-21: This passage refers to the fifth commandment. Any son that is openly rebellious and publicly defies his parents by refusing to submit to their authority and obey them, and who has not responded to all attempts by his parents to properly discipline him, is to be brought before the elders of the city for judgment. The sentence is death by stoning, and this is to be carried out by all the men of the city. The reason for such a harsh punishment is stated in verse 21: “…so shalt thou put evil away from among you…”. (Deuteronomy 13:5, 19:19-20, 22:21, 24) The fifth commandment is the only one with a promise attached to it, and the scenario that Moses lays out for the people in these verses reinforces that promise. If one honors and obeys one’s parents, then he/she shall live a long and prosperous life. But God takes a dim view of pride and rebellion, and all those who do not repent of those sins and do not hearken unto the chastening of their parents will live a very short life. Verses 22-23: These final two verses give some direction for what should be done with the bodies of those who are executed because of a capital offense. As has already been made clear from this chapter and other passages in the earlier books of the Pentateuch, the standard method of public execution is stoning, not hanging. However, as was typical of the societies of the ANE in this time period, the bodies of the slain were often hung in public view as a way of warning others of the consequences of breaking the law. What Moses is giving here is direction regarding the treatment of those bodies after death. Put simply, they were not to remain hung on the tree after sundown. The Moody Bible Commentary puts it this way: “The executed criminal was considered cursed by God, not because he was hung on a tree but because of the behavior that brought about his punishment. While there is a clear object lesson in these situations to warn people about the consequences of their behavior, the body of the criminal was still to be treated in such a way that Israelites did not defile their land.” (Leviticus 18:25, Numbers 35:34, Joshua 8:29, 10:26-27, John 19:31) CHAPTER 18:
Verses 1-8: After discussing the roles of judges and kings once Israel has conquered and settled in the promised land, Moses now turns to the roles of the priests and Levites. He begins with a reminder that the tribe of Levi has no land inheritance such as will be given to the other twelve tribes. (v.1-2) (Deuteronomy 10:9, 1 Corinthians 9:13) Instead, their portion and sustenance is to be taken out of the daily sacrifices and offerings that are brought by the people to the tabernacle, “…for the LORD is their inheritance, as he hath said unto them.” (v.2) The portions of the animal listed in verse 3 differs slightly from those given in the Leviticus and Numbers. (Leviticus 7:32, Numbers 18:11-12, 1 Samuel 2:13, 29) Previously, only the animal’s shoulder was mentioned specifically, while here Moses lists “…the two cheeks, and the maw…” in addition to the shoulder. (The word “maw” refers to the stomach.) One possible explanation, according to the Moody Bible Commentary, is that those earlier passages dealt specifically with the peace offerings and other Levitical offerings, while here in Deuteronomy Moses addresses the other freewill or festival offerings. Whatever the explanation, the point here is that God has set up a system whereby the priests and Levites are provided and cared for in exchange for their lifetime devotion of service to Him in the tabernacle. (v.4-5) Isaiah 28:7-8 references this portion of the law specifically when God details to His prophet the sins of the priests of Israel. They took more than their portion of the firstfruits of the offerings that Moses lists here in verse 4, including the wine. Eli’s sons, also, took advantage of the people’s meat offerings, taking far more than their allotted share, and thus corrupting themselves and defiling the sacred role of the priests. (1 Samuel 2:14, 17) This is why Moses spends this time reviewing for the people the importance of obeying the law and doing only that which God has stipulated – nothing more, nothing less. Any deviation, even in the slightest, has dire consequences, which Israel eventually learns the hard way. Verses 6-8 refers to those priests who would be serving in the cities of refuge and, thus, would have to travel varying distances to the tabernacle to participate in the annual feasts that Moses discussed earlier. Those priests are to be granted the same privileges and portions of the sacrifices that the priests of the tabernacle received with the exception of their fathers’ inheritance. (v.8) (Leviticus 27:30, Numbers 18:21, 2 Chronicles 31:4, Nehemiah 12:44) This, presumably, refers to other family possessions that are typically passed down from generation to generation since there is no land ownership in the tribe of Levi. Any proceeds from the sale of such inheritance are allowed to be kept by the priest for himself, minus the required tithe to the LORD. Verses 9-14: While on the subject of the priests and their central role in the proper worship of God by the whole nation, Moses again reminds the Israelites that they are not to imitate the abominations of the heathen nations around them after conquering the promised land. Such wickedness includes child sacrifice (v.10) and all forms of witchcraft and sorcery. (v.10-11) These two staples of the false religions of the Canaanites are abhorred by God and are the primary reason for His righteous judgment against them. (v.12) (Leviticus 18:24, Deuteronomy 9:4) Notice the specific wording of this verse: “For all that do these things are an abomination unto the Lord…”. Not just the sin that they commit, but the people themselves are also the abhorred thing because of that wickedness which they, in their pride and rebellion against God, persist in doing of their own free will. This is one of many passages in scripture that reaffirm God’s hatred of sinners. (Genesis 6:5-7, 19:24-25, Exodus 14:27-28, Psalm 11:5-6, Proverbs 2:21-22, 15:8-9, 1 Samuel 15:23) No, that doesn’t contradict other verses such as John 3:16. What it means is that those who continually refuse to acknowledge God’s sovereignty and their own need of a savior, who continually rebel against God by willfully practicing perversion and wickedness, will earn God’s hatred, wrath, and eventual condemnation and righteous judgment. That old saying, “God loves the sinner but hates the sin” is not exactly true, as this verse in Deuteronomy – as well as multiple others elsewhere in scripture – clearly state. (John 3:18-19, Romans 1:18, 21) Verse 13 is a clear, simple, and direct summation of all the law of God. “Thou shalt be perfect with the LORD thy God.” It cannot be stated any more succinctly than that. God demands holiness from the nation of Israel in all things, a point that Moses drives home repeatedly through Deuteronomy. The word “perfect” here does not mean “without sin”. That isn’t possible for any of us this side of heaven. What it means instead is “blameless”. God provided the law to His chosen people so that they would have a way to obtain a form of righteousness in His eyes, thus appearing before Him blameless or perfect. (Numbers 23:21) Verses 14-22: Moses points out the difference between those of the heathen nations that practice divination, and the ones like himself that God has appointed to speak on His behalf. (v.14-15) Moses reminds the people of what God said at Mount Horeb, when they were terrified of the presence of God as manifested by the fire, smoke, lightning, and thunder. (v.16) (Exodus 20:18-19) The LORD appointed Moses to be as a prophet, to speak the words of the Lord to the people (v.18), and the nation will be held accountable for whether or not they obey that spoken word. (v.19) But this means that it will also be possible for a false prophet to rise up among the people, and so Moses provides a way to test whether or not that man is truly speaking the word of the LORD. If the thing which the prophet predicts does not come to pass, then he is a liar, and should be dealt with accordingly. (v.20, 22) (Deuteronomy 13:5, Jeremiah 2:8, 14:14-15, 28:9, Zechariah 13:2) CHAPTER 19: The next topic regarding the conquering and settling of the promised land is the cities of refuge. (Numbers 35:10-12) In his first address to the people, Moses had discussed the three cities that would be located on this side of the Jordan River, in the land that was claimed and settled by the tribes of Reuben, Gad, and half of Manasseh. (Numbers 32:33, Deuteronomy 4:41-42) Now he resumes this subject by reminding the people to set aside three more cities in Canaan once they have successfully conquered and settled there. (v.1) (Exodus 21:13, Joshua 20:2) The promised land is to be divided into three sections, each one being the location of a city of refuge. (v.3) These cities, remember, are for those who accidentally kill another man or woman, and Moses gives an example in verse 5. The legal term we use today is manslaughter. The reason there is to be more than one city is because the one who accidentally kills another is not safe until he/she is within the border walls of that city of refuge. It will be possible for the relative of the victim to pursue the killer in an effort to overtake him/her before he/she reaches the city of refuge. (v.6) One of the other reasons for these special cities is to prevent the endless cycle of murder and revenge that was so prevalent among the societies and cultures of the ANE in this time period. If the relative of the victim is successful in murdering the killer, then the killer’s family could also claim a rite of vengeance against the murderer, and so on. God, therefore, established these cities of refuge in order to not only protect the ones who shed blood by pure accident, meaning there was no malice towards the victim (v.4, 6) nor any premeditation in the act of the killing itself, but also to prevent the chaos and breakdown of the community of His chosen people that would result from an endless cycle of vengeance and bloodshed. Furthermore, Moses says, if the LORD blesses Israel by giving her even more land and, thus, enlarging her borders beyond what has already been stipulated, there should be three more cities of refuge added to prevent the shedding of innocent blood. (v.8-10) (Numbers 35:33, Deuteronomy 21:1) Notice the condition that Moses specifies in that scenario in verse 9. The only reason that God would bless the children of Israel by adding more land unto her is through her obedience to His laws and worship of Him alone. Only the innocent my flee to the city of refuge. (v.11) If anyone who commits willful, premeditated murder and tries to seek shelter in one of those cities, the elders of that city are required by law to surrender the murderer to the avenger. (v.12) (Numbers 35:16, 24, Deuteronomy 27:24, 1 John 3:15) Moses warns the elders not to have pity on the murderer due to the seriousness with which God views the shedding of innocent within the borders of His holy land. (v.13) (Numbers 35:34, Deuteronomy 13:8, 1 Kings 2:31) Verse 14: The Israelites are forbidden from changing the borders of the land assigned to each tribe as well as one’s own property. (Deuteronomy 27:17, Job 24:2, Proverbs 22:28, Hosea 5:10) In the ANE, stones were often used to mark the boundaries of one’s property, just as we use fences today. This warning from Moses ties into the tenth commandment regarding covetousness. Each Israelite is to be content with whatever land he/she possesses and not attempt to deceptively gain more by subtly moving his/her boundary stones, thus decreasing the neighbor’s land size. This commandment will also ensure peace with one’s neighbors which will also secure peace for the community as well by preventing needless disputes and squabbles among adjoining land owners. As the old saying goes, “Good fences make good neighbors.” Verses 15-21: Moses circles back to the earlier command regarding the number of witnesses upon which a case could be brought before the judges. (Numbers 35:30, Deuteronomy 17:6, Matthew 18:16, John 8:17, 2 Corinthians 13:1, 1 Timothy 5:19, Hebrews 10:28) This also relates directly to the ninth commandment which forbids lying. But where he had previously stated that only by two or three witnesses could a capital case be brought before the elders, Moses now specifies that any legal matter cannot be properly adjudicated without first being established by the testimony of at least two accusers. (v.15) Furthermore, any witness that is discovered to be lying, thus violating the ninth commandment, is to suffer whatever punishment he/she sought against the one he/she accused. (v.18-19) (Proverbs 19:5, Daniel 6:24) In this manner will the law deter those who would bear false witness for his/her personal gain. (v.20) Lastly, the punishment should fit the crime. (v.21) (Exodus 21:23-24, Leviticus 24:20, Matthew 5:38-39) That final verse is one of a few which has long been quoted out of context, especially by non-Christians. Many have used it as a false claim that God is not, in fact, loving and merciful but, rather, just the opposite: cold, unfeeling, and cruel to humanity. This argument is most often used as a platform for why the death penalty should be abolished completely from America’s justice system. In fact, what God is saying here is just that: the punishment should fit the crime, and yes, that does include the execution by the state of anyone found guilty of murder in a proper court of law. Yes, the Bible does, in fact, support the death penalty, and yes, God is still merciful, loving, and just by establishing this law for all mankind. As I’ve already discussed in my earlier commentary of Genesis, God Himself instituted human government, and part of that is giving the state the right to try capital cases and, if necessary, carry out the proper judgment against those found guilty of such crimes. Furthermore, verse 21 also repeats the same command from verse 13: “Thine eye shall not pity…”. The judges and priests are not to have mercy on the one who bore false witness. That does seem to conflict with earlier commands from God for the Israelites to show pity and mercy for the strangers among them who are less fortunate. But the key thing to remember here is that this command is regarding those who have violated God’s law, not the ones who have fallen on hard times and are without the basic necessities of life such as food, clothing, or shelter. The whole point of the law which He gave to Moses and the Israelites is to establish God’s system of righteousness and justice – not only for His chosen people, but for all of mankind. Therefore, those who deliberately and willfully violate that law will suffer judgment and punishment accordingly. God is holding us accountable for our choices and actions, precisely because He is holy, just, and righteous. He has every right to lay down His law and expect His creation to obey it. That’s also the whole point of His plan of salvation which was fulfilled in the death, burial, and resurrection of His son, Jesus. All of mankind has – and will – disobey God’s law. We are born in sin, and we have no hope of keeping that law on our own. But, through the shed blood of Jesus, anyone can obtain that righteousness whereby they are saved from the just and deserved punishment of an eternity in hell. But only if he/she accepts of his/her free will that free gift of salvation. If he/she refuses, then they are condemned already. (John 3:18) They will receive the just punishment for their crime. CHAPTER 16:
While on the subject of animal sacrifices, Moses now reminds the people of the three feasts that God requires them to celebrate each year: the Passover, the Feast of Weeks, and the Feast of Tabernacles (a.k.a. the Feast of Booths). The common theme here is that all three will require the Israelites to journey to the tabernacle in order to properly celebrate these occasions. (v.16) Verses 1-8: This review of the Passover requirements now includes a new command that was not originally given in Exodus 12-13. The Passover lamb must now be slain at the tabernacle, not in the home as it was first done on the night of the exodus or in the forty years of wandering in the desert. (v.2, 5) All the other requirements, however, remain unchanged: the lamb must be perfect, without any blemish or spot; all leaven must be removed from every home (v.4); the people are to eat unleavened bread for all seven days of the feast (v.3); there can be nothing left overnight from the sacrifice on the first day (v.4); and the first and seventh days are a sabbath, a day of rest and solemn observance. (v.8) (Exodus 12:16) Verses 9-12: The Feast of Weeks, a.k.a the Feast of the Harvest (Exodus 23:16) or the day of the firstfruits (Numbers 28:26), is to be celebrated seven weeks after the beginning of the wheat harvest. (v.9) This is about about 50 days after the Passover, which places it around March/April, thus putting the Feast of Weeks as occurring sometime in May/June. This feast is to celebrate the bounty of God’s blessings on His people, and, thus, there is to be a freewill offering of the firstfruits of the harvest. (v.10) This is also to be an occasion of rejoicing and celebration of not only all that God has done for the Israelites in the previous year, but also to remember His great acts of deliverance from their bondage in Egypt. (v.11-12) (Exodus 34:22, Leviticus 23:15-16, Numbers 28:26) No one is to be excluded or left out from this festival, including the Levite, the orphan, the widow, or the stranger that is living within the community. (v.11) Verses 13-17: The third annual festival is the Feast of Tabernacles, a.k.a. the Feast of Booths, which specifically commemorates the exodus from Egypt. This feast is to be held seven days after the grape and all the other grain harvests which occur sometime in September/October. (v.13) Again, no one in the community, regardless of their nationality or their lot in life, is to be excluded from the celebration. (v.14) As with all the other feasts, this one is to last for seven days, and it, too, is to be a celebration of God’s provision and blessing in the completed harvests. These three feasts are not optional and all the congregation of Israel is required to appear at the tabernacle at the appointed time each year for these observances. Nor are they to show up empty handed. (v.16) (Exodus 23:14-15) They are to give of the best of their flock and their harvests, to give whatever they are able (v.17), and to hold nothing back from the LORD their God. Verses 18-20: Another reminder that the leaders of Israel are to be impartial and unbiased when executing their judgments in legal matters. (v.18) (Exodus 23:1-2, 6, Deuteronomy 1:16-17, John 7:24) They are not to abuse their power or authority in any way, especially by accepting bribes. (v.19) (Exodus 23:8) They – and all of Israel – are to be just, fair, and honest in all of their dealings with one another and with strangers, for this will reflect God’s own attribute of justice. Also, this will ensure that the nation will live long and peaceably in the promised land. (v.20) Verses 21-22: One last reminder about not planting groves of trees for the purpose of worshiping God in the promised land. (v.21) (Exodus 34:13) Nor are the people to attempt any graven images of God or any other false god, for the Lord abhors it. (v.22) This ties into the central theme of this chapter regarding the worship of God alone at the place of His choosing. (Leviticus 26:1) CHAPTER 17: Verse 1: This is a continuing thought from the last two verses of chapter 16. Not only are the people to refrain from creating idols, but they are also to make sure to offer up to God only that which is perfect and of the best of their flocks and livestock. To do otherwise “…is an abomination unto the Lord thy God.” (Deuteronomy 15:21, Malachi 1:8, 13) The word “evilfavourdness” means “defect” or, literally, “evil thing”. This implies that not only is the animal to be physically perfect – i.e. no broken limbs, no spots or blemishes of the skin or fur – but also cannot be an animal that is wild, unruly, or has attacked another man or beast. Something that is evil is dangerous to others and must be destroyed, not given up in sacrifice to a holy, perfect, and just God. Verses 2-7: Moses continues on the topic of idol worship by returning to the subject of those among the people who would cause their family or others in the community to turn away from God and begin worshiping false gods or nature. (v.3) (Deuteronomy 4:19, 13:6) To do so is a transgression of His covenant (v.2), and must be dealt with accordingly. (Joshua 7:11) Moses reminds the Israelites of the due process of law that must take place immediately when a rumor of such apostasy is heard. The matter is to be investigated by that one’s family or friends and, if there is truth to the accusation, then that man or woman is to be brought before the leaders to be tried in a court of law. (v.4-5) (Deuteronomy 13:12-14) There must be two or more witnesses to attest to the apostasy (v.6), and the sentence is death by stoning. (v.5) (Leviticus 24:14, Joshua 7:25) One witness making the accusation is not enough to warrant the death penalty, thus preventing instances of false accusations that might arise because of personal vendettas. Furthermore, it is the witnesses themselves who will cast the first stones. (v.7) The reason for this rule is that even if a man has convinced one or two of his friends to also make a false accusation, then the possibility of being guilty of murder on top of bearing false witness might cause the men to stop their scheme and the truth finally come out. The reason that Moses brings up this topic again is to stress the importance of the Israelites keeping their community pure from all evil. (Deuteronomy 13:5, 19:19, 1 Corinthians 5:13) Anyone who is guilty of transgressing God’s covenant with His chosen people is to be dealt with immediately in order to keep the whole community pure and blameless before the LORD their God. Verses 8-13: If there is a civil matter that is too difficult for the tribal leaders to determine a verdict, then they are to take the matter to the priests at the tabernacle as well as the appointed judge at that time. (v.8-9) (Deuteronomy 1:17, 2 Chronicles 19:10) Presumably, the priests will use the Urim and Thummim to divine God’s instruction in the matter. (Exodus 28:30) Their judgment is final and must be obeyed as it is the word of the LORD. (v.10) Anyone that refuses to obey and honor the verdict of the judge or the priests is to be put to death. (v.11-12) (Numbers 15:30, Deuteronomy 1:43) The judgment will apply to all the people, not just the parties involved in the legal dispute. (v.13) (Deuteronomy 13:11) The implication here is that the matter is so great that only God may render the verdict and, thus, is serious enough that the whole nation must pay attention and obey that judgment from the LORD. Verses 14-20: Moses delivers a prophetic warning in these final verses that instructs Israel what to do if they decide they want to be like the other nations of the promised land by setting up a king to rule over them. Whether because of his own experience in leading the people for forty years, or because of divine revelation from God, Moses warns the people that it should be God who selects the king, not them. (v.15) (1 Samuel 9:15-16, 10:24, 16:12-13, 1 Chronicles 22:8, Hosea 8:4) Furthermore, that king should take extra care and diligence to study and obey the law of the LORD (v.18-19) (Psalm 119:97-98), and should also trust completely in God to protect the kingdom instead of his own army’s might and power. (v.16) (1 Kings 4:26, 10:26, Psalm 20:07) Nor should he allow his great wealth, which is a blessing from God, or the sin of polygamy to become the means by which he falls away from the Lord into idolatry and apostasy. (v.17) (1 Kings 10:14, 11:1-3) As we well know from Israel’s history, all of these things caused the downfall of nearly all her kings – even the greatest of them, David and Solomon. The last sentence of verse 20 is both a reminder and a promise: obedience to God’s law will bring long life and prosperity to not just the king and all his descendants, but the entire nation as well. CHAPTER 14:
Moses now revisits the laws of personal holiness, the difference between clean and unclean. Verses 1-2: Many Canaanite funeral rituals involved cutting oneself or shaving one’s head. (Leviticus 19:28, 21:1, 1 Kings 18:28) Egyptian custom and tradition required one’s body to be completely shaven. (Genesis 41:14) Moses reminds the people that they are holy, chosen by God and separated unto Him, and as such they are not to practice any of these abominations. (Leviticus 20:26, Deuteronomy 7:6, Romans 12:1) Verses 3-21: These are a review of what modern Jews refer to now as “kosher laws”. The Moody Bible Commentary puts it this way: “Holiness is a major focus in this passage…and it encompasses a wide variety of domains: spiritual, ritual, symbolic, and physical. The emphasis here is on the outward display of an internal condition in that what the Israelites ate was to reflect a clear fixed picture of external holiness.” (Ezekiel 4:14) There are three different categories of animals: land, sea, and air. Regarding the land animals (v.4-8), those that have divided hooves and chew the cud were acceptable to eat. These included domesticated livestock – such as oxen, sheep, and goats – as well as wild game like deer, gazelles, and mountain goats and sheep. But those animals such as pigs, camels, rabbits, and the hyrax (a small rodent similar to a woodchuck), are forbidden. (Isaiah 65:4, 66:3, 17, Mark 5:12-13) As with the original laws spelled out in Leviticus, there is no other reason given for why the cloven hoof and/or chewing cud is the deciding factor between what is kosher and non-kosher except, simply, God says so. As for the sea creatures, those with fins and scales are acceptable to eat. (v.9) (Leviticus 11:9) Anything else is not. (v.10) The birds which are forbidden is the most detailed of all the lists (v.12-19) The primary deciding factor seems to be those fowl that are birds-of-prey or feed on other dead animals. Eagles, hawks, owls, vultures, ravens – as well as flying rodents such as bats – are all forbidden for the Israelites to consume. The fact that bats are known for drinking the blood of their prey is probably another reason that animal is specifically forbidden as a source of food. Any animal which is found dead, and the cause of death cannot be adequately determined, is forbidden by God for the Israelites to eat. (v.21) (Leviticus 17:15, 22:8, Ezekiel 44:31) It may, however, be given to any strangers living amongst them or even sold to foreigners for profit. This, again, is probably more for health reasons than anything else, especially if the cause of death is due to disease or sickness. And, again, there is a reminder not to boil a young goat in his mother’s milk. (Exodus 23:19, 34:26) (Refer back to my commentary of Exodus 23 for the notes regarding this commandment.) Verses 22-26: God places special emphasis on tithes and the offerings of firstfruits. As already laid out in the Levitical law, the purpose of these is twofold: 1) to provide for the priests and the other Levites who are serving God daily in the tabernacle; and 2) as a form of worship of God. Moses reminds the people to not fail in keeping these statutes and ordinances (v.22-23), for to do so is to “…learn to fear the LORD thy God always.” (Leviticus 27:30, Deuteronomy 12:6, 17, Nehemiah 10:37) He has just spent several chapters explaining how God is the source of all life and blessings for the children of Israel, and, therefore, He deserves the best of their flocks, their harvests, and all their other material blessings. And, of course, the same truth applies to us today. Tithing is how we give back to God as worship and recognition of the true source of all that we are blessed with daily. Not only that, but the Israelites were to bring their tithes and offerings to the place where God had chosen for the tabernacle. (v.24) To bring them anywhere else is sin and a violation of the law. However, if that location is too far for someone to travel with their livestock or harvest before those offerings spoil (v.25), then he/she is to sell those offerings and bring the money instead to the tabernacle to purchase an animal or crops for the tithe and offering. (v.26) (Deuteronomy 12:5, 21) Verses 27-29: Every three years, the people are to bring all of the tithe of their livestock and crops at the time of harvest to the gates of their cities to share with the Levites, the orphans, the widows, and any foreigners living among them. (v.29) (Deuteronomy 26:12, Amos 4:4) God cares and provides for all of His creation, from the poorest and weakest of us to even the smallest sparrow. (Matthew 10:29-31) This commandment is repeated often throughout His law, and He expects the Israelites to follow and obey it after they conquer and settle in the promised land. CHAPTER 15: Verses 1-11: Moses continues his theme of caring for the poor and destitute. The Sabbath year (v.1) was first mentioned in Exodus 23:10-11 and then expounded upon in more detail in Leviticus 25. But those passages only referred to the treatment of the land when it came to the planting and harvesting of crops, as well as the law pertaining to every fiftieth year which is referred to as the Year of Jubilee. Here in Deuteronomy 15 Moses gives new legislation regarding the Sabbath year as it pertains to the practice of borrowing and lending as well as indentured servitude. All debts are to be forgiven by the creditor in the seventh year (v.2), except for that which was lent to a foreigner. (v.3) The only time there would be an exception to this rule for fellow Israelites is when there is no one among them who is poor or destitute. (v.4) God promises His chosen people that if they “…carefully hearken unto the voice of the Lord thy God…” (v.5) and obey all of his statutes and judgments, then He “…shall greatly bless thee…” in the promised land. (v.4) These verses make clear that if the Israelites are careful and consistent in obeying all of God’s law and worshiping Him alone, then He will bless them so abundantly that there will never be anyone among them who is poor. In fact, the Israelites would be so greatly blessed that it would be they who would be lending to the other nations around them, but they wouldn’t be borrowing from any of them. (v.6) In this manner, the children of Israel would be ruling over all other nations and people and would be enslaved to no one as long as they continued to obey and honor God alone. (Deuteronomy 28:12, 44) This is an extremely profound and prophetic statement by Moses! God was fully prepared at this time in history to give His chosen people rule and dominion over the entire world! If they continued to obey all the statutes and judgments of His law, and cleave to Him alone in worship and honor, the nation of Israel would be so abundantly blessed that they would have such power over all other nations as they had never known before! As if the law of the Sabbath year was not clear enough, Moses clearly states that God commands every Israelite to give freely of whatever he/she has to any of their brethren that is poor and destitute among them. (v.7-8) No one is to harden his/her heart and turn a blind eye to a fellow Israelite who is in need. (Exodus 23:6, Leviticus 25:35, Deuteronomy 24:12, 1 John 3:17) Nor is any lender to deny a loan just because the Sabbath year is close. (v.9) He is to lend freely and willingly, even if there is no profit for himself in it. (v.10) God will reward His generosity and obedience. “While the practice of debt remission may seem unfair to the lender (especially if he were to lend out money close to the Sabbath year), several points can be made in defense of the practice. The overall theme of this passage focuses on God’s blessing the people, so it seems inevitable that God would richly bless the lender for his obedience, even if it made no financial sense to forgive a loan made so close to the Sabbath year. These verses also focus on the moral (not financial) principle behind the command to forgive loans. They were, in essence, debtors to God and morally responsible to likewise forgive debts to others.” (The Moody Bible Commentary) Verse 11 seems, at first, to contradict verse 4. The point that Moses is making in verse 4 is that the only time the people may not honor the rule of the Sabbath year is the time in which there is no one among them who is poor and needy. Here in verse 11 he confirms that that time will never come. No matter how abundantly God might bless His chosen people, the presence of sin in the world means that there will always be those who are orphaned or widowed or who suffer the consequences of their own sinful choices. Therefore, the people are always to be kind and generous to the downtrodden and the less fortunate who are living among them. (Matthew 26:11, Mark 14:7, John 12:8) Verses 12-18: This section is a review of the law of indentured servitude, first introduced in Exodus 21. (Exodus 21:2, Jeremiah 34:14) In keeping with the theme of this chapter, Moses is reminding the people to not begrudge their servants their freedom in the Sabbath year. Just as the lenders are to forgive their debtors willingly and cheerfully every seven years, so are the masters to release their slaves just as willingly and cheerfully. Not only that, the masters are to give generously to their former slaves from the abundance of what God has blessed them so that the newly freed servants are not suddenly poor and destitute. (v.14) The reason for this is given in verse 15: the Israelites are to always remember where they came from, and how God freed them from their bondage and slavery in Egypt. Therefore, they are to treat their own slaves with the kindness and generosity that the Egyptians never showed to them. But if the servant does not desire to be free, and instead chooses to remain with his or her master, then the master will pierce the servant’s ear, and that servant belongs to him for the rest of his/her life. (v.16-17) (Exodus 21:5-6) Just as the lenders are not to deny a loan request that comes right before a Sabbath year, so the masters are not to resent freeing their slaves every seven years. (v.18) Moses reminds them that six years of servitude from a slave is worth twice that time and labor of a single paid day laborer. The reason for this is, presumably, that the slave is such by choice, and that he/she is happy and willing to serve his/her master because the master, remembering what his ancestors endured in Egypt as a forced and mistreated slave, will treat his servant kindly and generously. These verses again prove that God’s word does not condone slavery in any way as we understand the term today, or even as it was commonly known in the ANE. Verses 19-23: It’s not entirely clear why Moses returns to the topic of the sanctification of the firstborn males of the animals. One possibility is that it relates to this chapter’s theme regarding the economic loss to the animal’s owner since God forbids the owner to use that firstborn male for any work or profit. (v.19) Instead, the man and his household are to sacrifice the animal in the tabernacle in accordance with the law. (v.20) This is followed by another reminder that only the perfect lamb, goat, or bullock is to be sacrificed to the LORD. (v.21) (Leviticus 22:19, Deuteronomy 17:1) All others may be killed and eaten within one’s home (v.22), but only after the blood has been properly drained. (v.23) (Deuteronomy 12:15-16, 22) CHAPTER 12:
Moses now narrows the topic of his sermon to “…the statutes and judgments…” (v.1) of the law. As we’ve already seen in the previous chapters of Deuteronomy, Moses uses this phrase frequently, and it refers to the rules and regulations of God’s law. Most of the book of Leviticus, for example, as well as the ten commandments in Exodus 20 are statutes and judgments. They spell out exactly what the Israelites should and should not do. Moses is now going to review those rules and regulations for the second generation that is about to enter the promised land. Verses 2-4: There’s a good reason Moses repeats himself regarding the tearing down of the idols and the altars of the false gods. The subject of this chapter focuses not only on the worship of the one true God, but also where it is and isn’t acceptable to worship Him. Therefore, Moses is reminding the people again of what he had commanded them in chapter 7. They are to destroy not only the graven images and the altars, but also burn completely any groves of trees that are the sites of the heathen worship. (v.2-3) (Exodus 34:13) In the ANE, trees were often seen as symbols of fertility and, thus, were associated with a variety of pagan rituals and practices in their worship of those false deities. Verse 4 is a prologue to Moses’ main point for this chapter. What he’s saying here is that, unlike the heathen people of the nations whom Israel will soon be conquering, the worship of God will take place at a specific location of His choosing. Verse 2 mentions not only groves of trees but also sites on mountain tops and hills. Pretty much anywhere anyone decided was a good spot to build an altar was acceptable as a place to worship whatever god they desired. (2 Kings 16:4, 17:10-11) Moses is emphasizing for the Israelites that the Lord their God does not view this as acceptable in their worship of Him. Verses 5-14: God had already named a place wherein He would dwell among His chosen people. (Exodus 25:8) The last half of the book of Exodus, with the exception of the golden calf incident, is dedicated entirely to the detailed plans for building the tabernacle, the types of sacrifices that would be performed there, and the duties of the priests. Moses is now reminding the people that, unlike the heathen nations of the promised land who currently worship their false gods wherever they feel like it, the Israelites may only worship God where He has commanded them to do so. Three times in this chapter, Moses uses the phrase “…to put His name there…” when referring to the place God chooses for the people to worship Him, (v.5, 11, 21) and he brings it up again later on. (Deuteronomy 14:23-24, 16:2, 6, 11, 26:2) As with all other aspects of His relationship to the children of Israel, God sets the standard, not them. God is the one who established the terms of the covenant at Mount Sinai, and only the place which He designates may be used by the people to worship Him. (Exodus 20:24) It’s important to note here that the exact location of the tabernacle will change whenever the Israelites move camp as they begin their conquest of the promised land. Moses is not referring to a specific geographical location when he speaks of God designating a place of worship. Rather, Moses is speaking of a sanctuary, which is what God first called it in Exodus 25:8. Wherever the tabernacle is placed is where the Israelites are required to bring their daily offerings, sacrifices, and tithes. (v.6) (Leviticus 17:3-4) The same goes for any communal meals that are part of those sacrifices and offerings. (v.7) (Deuteronomy 14:26) It should also be noted that the worship of God is a joyful occasion, an opportunity to thank and praise Him for the many ways in which He provides and protects His people. We can logically infer from verse 8 that the people had become lax in their obedience to the Levitical law regarding the daily sacrifices and offerings, either in the rituals themselves or where they were conducting them. (“…every man whatsoever is right in his own eyes.”) (Judges 17:6, 21:25) Furthermore, it also seems that God, in his mercy and longsuffering, had not immediately punished the people for these infractions, which is why Moses gives the warning at the beginning of that verse. From this time forward, as they move into the promised land and settle, God will not be as patient or longsuffering. The land of Canaan is meant to be a permanent rest and inheritance (v.9), and Israel will have no excuse for not following the law precisely. (Deuteronomy 3:20, 25:19, Psalm 95:11, Hebrews 4:9) Not only that, the example of the swift and permanent judgment of the first generation because of their lack of faith showed their sons and daughters that God’s patience has its limits. That’s also the point Moses is making here. Once the Israelites have successfully conquered all their enemies after crossing the Jordan, and once God has given them peace and rest from all their wars (v.10), then God will choose a place “…to cause His name to dwell there…”. (v.11) That’s where the Israelites will bring their burnt offerings, tithes, blood sacrifices, heave offerings, and vows. Wherever God would direct His people to set up the tabernacle is where they would be required to come to worship and offer up sacrifices. Everyone in each household would be obligated to come “…rejoice before the LORD your God…” (v.12), including the servants and the Levite currently living with the family. (Deuteronomy 10:9, 14:29, 26:11) Verse 13 refers to the cultic places where the Canaanites worshiped and which Moses had already listed in verses 2-3. The Israelites are forbidden from performing any sacrifices or offerings at any of those places. Only the tabernacle at the location where God decrees is an acceptable site at which to worship Him. (v.14) Verses 15-28: Moses now turns to some reminders about the sacrifices themselves. God has given the people permission to eat whatever animals are in the promised land, both domesticated and wild. (v.15, 20-22) (Deuteronomy 14:5) Not only that, both the clean and unclean person could freely partake of that kosher meat. The blood of the animals, however, is still forbidden. (v.16, 23-25) (Genesis 9:4, Leviticus 7:26, 17:10, 1 Samuel 14:33, Acts 15:20, 29) The blood represents life, and it is sacred to God. Not only that, but many of the Canaanite worship rituals involved the drinking of both animal and human blood. Anything that is to be offered to the LORD is to be eaten at the tabernacle (v.18) unless it is too far from one’s home to make the daily sacrifices and offerings (v.21) (Deuteronomy 14:24) Nor are the people to neglect giving the Levites their portion of the tithes and offerings. (v.19) In keeping with the theme of this entire sermon, Moses reminds the people that obedience to all of these commands will bring God’s blessings and long life in the promised land. (v.25, 28) (Exodus 15:26, 1 Kings 11:38) Verses 29-32: Once the Israelites have conquered the nations of the promised land, they are not to have anything to do with the false religions of those people. Moses circles back to the original command at the beginning of this chapter. He reminds the Israelites of the reason for God’s judgment against the Canaanites. They have regularly practiced all of the abominations and wickedness that God abhors, such as child sacrifice. (v.31) (Deuteronomy 18:10, Psalm 106:37, Jeremiah 32:35) The children of Israel are to abstain completely from such depravity. (Leviticus 18:3, 26, 30, 20:2) If they fail to completely eliminate both the people of the land as well as the idols, altars, and sacred sites, whatever is left behind will be a snare unto them. (v.30) Verse 32 is a warning not to add to or take away any portion of God’s law. The people are to follow it exactly as Moses has relayed it to them from the lord. (Deuteronomy 4:2, 13:18, Joshua 1:7, Proverbs 30:6, Revelation 22:18-19) This is the commandment that the Pharisees and other religious leaders during Jesus’ time were guilty of violating, and the main reason He so often rebuked and judged them. CHAPTER 13: In keeping with the central theme of his sermon, Moses now describes three different scenarios in which the Israelites might be tempted to stray from the LORD and begin worshiping false gods. Scenario 1: (v.1-5) A false prophet. The Israelites – as well as all of the people of the world at this time – relied on the spoken word of men to tell them of God, or whatever false god they believed in. We today have the benefit of the Bible to tell us all we need to know about God and His purpose for us. We do not need to rely on men or women who claim they have received visions and prophecies from God. But, obviously, the Israelites and the other peoples of the ANE had no such benefit, and so Moses is warning the children of Israel of the possibility of false prophets that could lead them astray. If a man claims to have received the word of the LORD through a vision or a dream (Numbers 12:6, Jeremiah 23:28, Zechariah 10:2), and then he performs a sign or wonder that supposedly proves the dream, or he makes a prophecy that is eventually fulfilled (Deuteronomy 18:22), and then he advises the people to begin worshiping other gods; then the Israelites are to ignore him and cleave unto God and His commandments. (Deuteronomy 10:12, 20, 30:20, 2 Kings 23:3) They are also to put to death the false prophet. (Deuteronomy 17:5, 7, 18:20, Jeremiah 14:15, 1 Corinthians 5:13) Such a scenario, Moses asserts, is a test from God. (v.3) (Exodus 20:20, Deuteronomy 8:2, 16) The death penalty for any false prophet shows just how seriously God views anyone that dares to lead His people away from Him. There’s a good reason Moses continues to stress the importance of obeying God and His commandments and fleeing all forms of idolatry. As we have already read and noted, God’s righteous jealousy for His holiness and His proper worship are not small matters to be treated lightly. He takes a very dim view of any form of idolatry, and, therefore, anyone that would purposely lead His chosen people away from Him will receive swift and terrible judgment. That same righteous wrath and judgment will hold true for all false prophets in our present day and age. Preachers, teachers and any theologians that purposely lead their congregations astray by preaching or teaching false doctrine will one day stand before almighty God and answer for that grievous sin. They will then face an eternity in the lake of fire that was prepared for the devil and his angels. The apostle John warns believers to “…try the spirits whether they are of God…” (1 John 4:1-2) Anyone that preaches doctrine that is not found in God’s word is a false prophet, and is to be shunned. Scenario 2: (v.6-11) Family members that lead one another astray. If any member of one’s household – or even one’s closest friend – attempts to lead the others astray by enticing them to worship other gods, then that person is to be stoned to death. He is to be dragged out of the camp and placed before all of Israel to be judged and condemned because of his sin. (Leviticus 24:14, Deuteronomy 17:7) His death is to be a warning and a caution to all the people of the consequences of violating the first and second commandments. The message to the men of Israel is clear: they must zealously guard their homes from any influence that would draw them “…away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage.” (v.10) That message is just as true for us today. Husbands and fathers, as the godly leaders of their homes, must carefully and zealously guard the hearts and minds of their wives and children. Allow nothing into your home that would corrupt your family, whether it be another family member or friend, or whatever can be consumed by the various forms of media that are so prevalent these days. This is your godly duty and primary charge as the leader of your home. Scenario 3: (v.12-18) The corruption of an entire city. If any Israelites hear of the population of one of their cities that has been led astray by “Certain men, the children of Belial…” (v.13), then they are to first investigate to see if the rumors are true. If so, then the entire city is to be destroyed along with all its people. Even the livestock and all the spoil are to be killed and burned. Only in this manner will the anger of the LORD be satisfied. (v.17) This scenario is exactly what happened with Korah, Dathan, and Abiram. (Numbers 16) A few men of powerful influence attempted to overthrow Moses and Aaron and lead the nation astray. Such sin is to be dealt with in the same manner as the heathen people who previously inhabited that city. |
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