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This chapter continues the theme of purity by focusing on the holiness of God and His sanctuary, the tabernacle, as well as the purity of the whole camp since God is dwelling among His people.
Verses 1-6: This section describes all those who are forbidden membership in “…the congregation of the LORD.” Most commentators and Biblical scholars agree that that phrase refers to not just worship in the tabernacle and all the sacrifices and offerings related to it, but also the right of general citizenship, holding any public office, and marriage to any Israelite. Moses gives specific examples of those who are forever barred from the congregation: eunuchs (v.1), bastards (v.2), and any Ammonite or Moabite (v.3). Eunuchs: In the ANE, eunuchs were most often the result of pagan worship rituals or forced slavery. It’s important to note here that God, through Moses, is not necessarily making a moral judgment against such men by prohibiting them from full membership in the congregation of His chosen people. Rather, the point here is in regard to the purity and the sanctity of both the tabernacle and the congregation. Earlier, God had made it clear to Moses and the Israelites that no son of Aaron’s lineage is allowed to serve as priest who is blind, crippled, hunchbacked, has any major skin blemishes, or has had his genitalia mutilated in any way. (Leviticus 21:18-21) The same goes for any animal that is brought to the priest to offer up as a sacrifice to the Lord. (Leviticus 22:24) As with many other passages here in Deuteronomy, God is further clarifying or adding to His law for the Israelites, and now He is forbidding any eunuch from membership in the congregation of His chosen people because they are not whole or complete. The Moody Bible Commentary states it thusly: “Wholeness” was important in the Israelite worship system, so anything that did not conform to the “perfect” template (in this case a complete male body) was excluded. With something missing from his body he was no longer representative of a man made fully in God’s image (Genesis 1:27). This might seem harsh and unloving of God to exclude a man who very likely had no choice in his castration, since this was often done at an early age when boys were sold into slavery to the cultic priests of the pagan temples, or captured as slaves by a conquering foreign nation. But we must always keep in mind that God is a holy God, and He has every right to set whatever boundaries and restrictions He wants to regarding whom He allows to associate with His chosen people. More than that, however, He has absolute authority and sovereignty over His creation, and He may do with any of us as He so pleases. Bastards: Those of illegitimate birth are also excluded from Israelite membership and worship in the tabernacle. Since any unmarried individuals who had sexual intercourse are either put to death or required to get married, per the commands in the previous chapter, this passage is most likely referring to non-Israelite children born to cult prostitutes in the pagan temples. However, this may also include a child born of rape, a scenario that was also mentioned in the previous chapter. Since there isn’t much detail or clarification provided here, we can only presume one of two possibilities: 1) if the victim is unmarried, she rears the child alone until such times as a marriage is arranged and then her husband formally adopts the child as his own. Same thing applies if the woman is already married. 2) The child is forever forbidden from full membership in the Israelite community, including the worship of God in the tabernacle, thus denying him/her any way of salvation in this current dispensation of the law, even though both of his/her parents are Israelites. Given what we already know thus far from the texts of the Pentateuch, I am inclined to accept option #1 as the correct answer, but it is very possible that option #2 is also correct. The phrase “…even to his tenth generation…” is an old Hebrew idiom which means “forever”. This verse is not saying that those of the eleventh generation will be allowed to worship God in the tabernacle and be accepted with full membership privileges and rights in the Israelite congregation. The Ammonites and Moabites: Because of their treatment of Israel when they came out of Egypt, God is denying these two nations any membership among – or even any peaceful alliance with – His chosen people forever. (Nehemiah 13:1-2) It’s also because they hired Balaam to curse Israel, something God did not allow and, instead, turned into a blessing of His chosen people. (Numbers 22:5-6) It is also possible that this prohibition is due to the fact that both these nations are the descendants of the incestuous union of Lot with his two daughters. This would tie in well with the theme of purity and holiness of both the previous chapter and this one. Verses 7-8: The Edomites and Egyptians, however, are permitted to join the Israelites in their worship in the tabernacle provided, of course, that they convert to the Hebrew faith and belief in God and are willing to obey and honor His law. God reminds the Israelites that they were once strangers in Egypt, and therefore they are to be kind to the Egyptian or Edomite that is now a stranger among them. (Exodus 22:21, 23:9, Leviticus 19:34, Deuteronomy 10:19) Furthermore, the offspring of any marriage of an Israelite to an Egyptian or Edomite is eligible for full membership in the congregation of Israel starting with the third generation. (v.8) There is a notable exception to this law in the form of King David who was a descendant of Ruth, a Moabitess. The Moody Bible Commentary offers the following possibility as a way of explanation for this exception: “The simplest view is that we have here an example of “faith” trumping “law.” Ruth demonstrated great faith in the God of Israel, especially during the dark period of the judges, and was graciously allowed to be included into the Israelite community as well as the messianic line.” It’s important to note here that God is making clear to His chosen people that only the foreigner that believes in Him and accepts Him as the one, true God of all creation will be accepted into the congregation of Israel with all rights and privileges thereof. And, in the case of Ruth, her faith in God was so great that He graciously made an exception, again proving that God is absolutely sovereign over all, and He is allowed to make exceptions to these types of laws as He sees fit. Contradictions such as this are an example of some of the more difficult and complex theological issues that we find in scripture, but that doesn’t mean that God’s word contradicts itself in any way. Instead, we ought to treat these examples as an avenue of deeper study of the Bible and of God Himself; a way by which we can grow in our faith by tackling such issues and learning more about OT theology and God’s chosen people at this time in history. Verses 9-14: This section deals with the soldiers of Israel’s army when they go out on a military campaign against their enemies. Because God is present among His people, the entire camp must make sure to remain pure and undefiled, including the soldiers themselves. If there is any man that is unclean because of a seminal emission while he is asleep at night, he is to follow the proper ritual for cleansing himself outside the camp the following day. (v.10-11) (Leviticus 15:16) Additionally, all soldiers are to have a shovel extension on their weapon or person that allows them to dig a hole anytime they need to empty their bowels. This is to be done outside the camp, and the feces is to be covered up afterwards. (v.12-13) The reason for these laws is because the presence of God within the camp is what assures victory for the Israelites. (v.14) (Leviticus 26:12, Deuteronomy 7:21) Because God is holy, the camp must also be holy, and that means it must remain undefiled. Any deviation will cause God to remove His presence from the camp. Verses 15-16: Any servant or slave that is a runaway, meaning he has fled his master before the appointed time of release of service, and who is found by another will not be returned to his original master. This law applies to both the foreign slave/master and the Israelite slave/master. The servant is to remain free to choose a new master. The implication here is that the servant or slave has been mistreated and abused, for that is the primary reason that he or she would flee before the time of service is complete. This is indicated by the last phrase of verse 16: “…thou shalt not oppress him.” (Proverbs 22:22) This commandment is contrary to the standard practices of the nations of the ANE, again demonstrating the distinct separateness of God’s chosen people among the heathen peoples of the promised land. Verses 17-18: Purity in human sexuality is of upmost importance to God, and he states once again, clearly and explicitly, that adultery and homosexuality among His chosen people is forbidden. (Genesis 19:4-5, Leviticus 18:22, 19:29, 20:13, Deuteronomy 22:21, 2 Kings 23:7) There are no exceptions to this law, and no further clarity is required. The command in verse 17 is as simple and direct as Adam’s statement in Genesis 2:24. Sex is to be enjoyed between one man and one woman only and within the covenant of marriage only. Period! Anything outside of that – adultery, polygamy, homosexuality, orgies, or sex between an unmarried couple – is strictly forbidden by God which He makes very clear to the Israelites throughout the Pentateuch. The apostle Paul makes it clear in his epistles that the same applies to all believers today. (Romans 1:27, 1 Corinthians 6:9-10, Galatians 5:19-21, 1 Timothy 1:9-10) God has never been vague or equivocal on this issue, quite the opposite in fact. He has made it clear in His word that human sexuality is something holy and sacred between a married couple, each of the opposite sex. Any pastor, reverend, bishop, clergyman, or church that preaches and teaches anything other than this command and prohibition is a liar and a heretic and should be marked and avoided as such. The term “dog” in scripture is most often used to refer to gentiles, male prostitutes, or homosexuals, the latter two of which is the case here in verse 18. (Matthew 7:6, Philippians 3:2, Revelation 22:14-15) The command in this verse refers to the tithe of profit from the prostitution of male and female whores – of which some of the men were also sodomite prostitutes – in the pagan rituals and cultic practices of the heathen nations of the promised land. To bring that money into the house of God is an abomination and strictly forbidden by God. Verses 19-20: The Israelites are forbidden from charging interest on any loans to one another. (v.19) (Exodus 22:25, Leviticus 25:35, Nehemiah 5:2, Psalm 15:5) To the foreigners however, they are allowed to charge interest on a loan. (v.20) (Deuteronomy 15:3) Verses 21-23: While on the topic of money and lending, Moses reminds the people of the seriousness of vows and freewill offerings made to the LORD. (Numbers 30:2, Job 22:27, Psalm 61:8, 66:13-14, Ecclesiastes 5:4-5, Matthew 5:33) They are to keep their vows by doing whatever they promised to God. (v.23) Failure to do so is a sin in the eyes of the Lord, and will be dealt with accordingly. (v.21) It’s better to have not made the vow at all than to make it and not follow through with it. (v.22) Verses 24-25: The Israelites are allowed to eat of their neighbor’s crops, but they may not harvest any of them to save for later. This commandment is another way of God’s provision for the poor and destitute among His chosen people. It’s also an example of God’s promise to bless the Israelites when they conquer and settle the promised land. There will be such an abundance of crops that there will be more than enough food to not only feed the poor but also for the landowner to sell for a profit at the market. Therefore, the landowners are not to be stingy by forbidding any of their neighbors to freely eat of their crops and vineyards.
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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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