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Particular <span class= "ital">institutions and requirements </span>are now before us.<p> <div class="versenum"><a href="/deuteronomy/12-2.htm">Deuteronomy 12:2</a></div><div class="verse">Ye shall utterly destroy all the places, wherein the nations which ye shall possess served their gods, upon the high mountains, and upon the hills, and under every green tree:</div>(2) <span class= "bld">Ye shall utterly destroy.</span>—First of all these requirements is the destruction of every vestige of idolatry. In the land of Jehovah there must be no trace of any other god but Him. The non-fulfilment of this command in the early history of Israel has led some to suppose that the command itself belongs to later times. But it must be observed that the destruction of these things is inextricably connected with the conquest of the country <span class= "ital">in detail. </span>It was part of the work assigned to the several tribes of Israel when the land had been divided by Joshua. His work was to conquer the Canaanitish armies, and give Israel possession of their chief cities. He then assigned the land to the several tribes, to make it their own throughout. Obviously, if every tribe had insisted upon destroying all monuments of idolatry in its own territory, one of two results must have followed: either the remnant of the Canaanitish nations must have been excited to fresh acts of rebellion and hostility, resulting in their extermination, or else they must have yielded themselves entirely to the worship of Jehovah. But Israel disobeyed the order. They did not themselves yield to idolatry in Joshua’s time. The disturbance made respecting the altar Ed (see Joshua 22) is quite sufficient of itself to prove the strictness of the law against strange altars. But the Canaanites being left undisturbed after they ceased to resist openly, and their objects of worship being left unmolested, there were constant temptations to idolatry, to which Israel yielded. And thus it was not until the times of Heze-kiah and Josiah that these laws were carried out. But this does not prove the law to have come into existence then, any more than the present condition of the human race proves that man was not made in God’s image in Paradise.<p> <div class="versenum"><a href="/deuteronomy/12-3.htm">Deuteronomy 12:3</a></div><div class="verse">And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place.</div>(3) <span class= "bld">Destroy the names.</span>—The substitution in later times of <span class= "ital">bosheth </span>for <span class= "ital">baal </span>in the names Jerubbaal (Jerubbesheth), Eshbaal (Ishbosheth), Meribbaal (Mephibosheth), is a curious example of the literal fulfilment of this command, or, perhaps, rather of the command in <a href="/exodus/23-13.htm" title="And in all things that I have said to you be circumspect: and make no mention of the name of other gods, neither let it be heard out of your mouth.">Exodus 23:13</a>, of which the spirit and purport agree with this.<p> <div class="versenum"><a href="/deuteronomy/12-4.htm">Deuteronomy 12:4</a></div><div class="verse">Ye shall not do so unto the LORD your God.</div>(4) <span class= "bld">Ye shall not do so</span>—i.e. shall not serve Him upon the high mountains, and hills, and under every green tree, after the manner of the nations.<p> <div class="versenum"><a href="/deuteronomy/12-5.htm">Deuteronomy 12:5</a></div><div class="verse">But unto the place which the LORD your God shall choose out of all your tribes to put his name there, <i>even</i> unto his habitation shall ye seek, and thither thou shalt come:</div>(5) <span class= "bld">But unto the place which the Lord your God shall choose out of all your tribes.</span>—The very form of the order proves its antiquity. No one who was acquainted with the removal of that “place” from Shiloh to Nob, from Nob to Gibeon, from Gibeon to Jerusalem, could have written with such utter unconsciousness of later history as these words imply. It is noticeable that in the reading of this precept in the times of our Lord, the Jews seem to have arrived at the came state of unconsciousness. They could not conseive of the presence or worship of Jehovah anywhere but at Jerusalem. (See on this topic St. Stephen’s speech in Acts 7, and the incidental proofs it contains of God’s presence with Israel <span class= "ital">in many places, </span>in reply to the accusation made against Stephen of preaching the destruction of the one idolized seat of worship at Jerusalem.)<p> <div class="versenum"><a href="/deuteronomy/12-6.htm">Deuteronomy 12:6</a></div><div class="verse">And thither ye shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks:</div>(6) <span class= "bld">And thither ye shall bring . . . your tithes</span>—<span class= "ital">i.e., </span>what the Jews understand as the “second tithe;” on which see <a href="/deuteronomy/12-17.htm" title="You may not eat within your gates the tithe of your corn, or of your wine, or of your oil, or the firstborn of your herds or of your flock, nor any of your vows which you vow, nor your freewill offerings, or heave offering of your hand:">Deuteronomy 12:17</a>.<p> <div class="versenum"><a href="/deuteronomy/12-8.htm">Deuteronomy 12:8</a></div><div class="verse">Ye shall not do after all <i>the things</i> that we do here this day, every man whatsoever <i>is</i> right in his own eyes.</div>(8) <span class= "bld">Ye shall not do after all the things that we do here this day.</span>—Another precept strongly marked with the condition of Israel in the wilderness. It has been too much overlooked by recent commentators that the law of Moses has a <span class= "ital">prophetic side. </span>It was given to him and to Israel at a time when they were not in a position to keep it. It was the <span class= "ital">law of the land </span>which God would give them. In many ways its observance depended on the completion of the conquest of the land, and upon the quietness of the times in which they lived. This prophetic aspect was certainly not unrecognised by the Jews, or they would not (for example) have neglected to dwell in booths at the Feast of Tabernacles from the time of Joshua to Nehemiah. (See <a href="/nehemiah/8-17.htm" title="And all the congregation of them that were come again out of the captivity made booths, and sat under the booths: for since the days of Jeshua the son of Nun to that day had not the children of Israel done so. And there was very great gladness.">Nehemiah 8:17</a>.)<span class= "note">[2]<p>[2] And compare the curious position of the Jaw in Leviticus which required them to dwell in booths. It occurs as an appendix outside the regular laws of that festival (</span><a href="/context/leviticus/23-37.htm" title="These are the feasts of the LORD, which you shall proclaim to be holy convocations, to offer an offering made by fire to the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing on his day:">Leviticus 23:37-43</a><span class= "note">).<p> <div class="versenum"><a href="/deuteronomy/12-9.htm">Deuteronomy 12:9</a></div><div class="verse">For ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth you.</div>(</span>9<span class= "note">)</span> <span class= "bld">Ye are not as yet come to the rest and to the inheritance.</span>—Nor would the passage of Jordan and the conquest of Joshua bring them to it.<p> <div class="versenum"><a href="/deuteronomy/12-10.htm">Deuteronomy 12:10</a></div><div class="verse">But <i>when</i> ye go over Jordan, and dwell in the land which the LORD your God giveth you to inherit, and <i>when</i> he giveth you rest from all your enemies round about, so that ye dwell in safety;</div>(10) <span class= "bld">When he giveth you rest.</span>—Rashi observes, “This was not until the days of David.” He cite <a href="/2_samuel/7-1.htm" title="And it came to pass, when the king sat in his house, and the LORD had given him rest round about from all his enemies;">2Samuel 7:1</a> : “It came to pass when the king sat in his house, and the Lord had given him rest round about from all his enemies.”<p> <div class="versenum"><a href="/deuteronomy/12-11.htm">Deuteronomy 12:11</a></div><div class="verse">Then there shall be a place which the LORD your God shall choose to cause his name to dwell there; thither shall ye bring all that I command you; your burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows which ye vow unto the LORD:</div>(11) <span class= "bld">Then there shall be a place.</span>—The building of Jerusalem and of the Temple brought with it in due time the accomplishment of the law which is appended to the prophecy.<p> <div class="versenum"><a href="/deuteronomy/12-13.htm">Deuteronomy 12:13</a></div><div class="verse">Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest:</div>(13, 14) <span class= "bld">Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: But in the place which the Lord shall choose.</span>—An attempt is made by some modern writers to establish a contradiction between this precept and the one in <a href="/exodus/20-24.htm" title="An altar of earth you shall make to me, and shall sacrifice thereon your burnt offerings, and your peace offerings, your sheep, and your oxen: in all places where I record my name I will come to you, and I will bless you.">Exodus 20:24</a> : “In all places where I record my name I will come unto thee, and I will bless thee.” But they are not really contradictory. The choice of Jehovah makes the place of acceptance. He need not always choose the same spot-Either this law in Deuteronomy was written by Moses or it was not. If it was, it must be taken in the same sense as <a href="/exodus/20-24.htm" title="An altar of earth you shall make to me, and shall sacrifice thereon your burnt offerings, and your peace offerings, your sheep, and your oxen: in all places where I record my name I will come to you, and I will bless you.">Exodus 20:24</a>. If it was the work of later times, the writer must have known perfectly that Jehovah had varied His choice from time to time, and therefore the injunction must still have the same sense. Rashi remarks upon the words “Take heed that thou offer not . . . in every place that thou seest”—<span class= "ital">i.e. </span>which comes into thy mind—“but thou must offer at the command of a prophet, as, for instance, Elijah on Mount Carmel.” It seems clear that the general principle inculcated here is the same with that of Exodus 20 and of Leviticus 17. The choice of Jehovah makes the place of worship. Details may safely be left to the direction of the authorised Divine representatives at any given time. If the Jews themselves saw no difficulty or discrepancy in these Scriptures, is it any proof of wisdom for us to make difficulties? Do we not rather prove the imperfection of our own understanding?<p> <div class="versenum"><a href="/deuteronomy/12-15.htm">Deuteronomy 12:15</a></div><div class="verse">Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.</div>(15) <span class= "bld">Notwithstanding thou mayest kill and eat flesh.</span>—This may very possibly be intended as a slight modification of a law made for the wilderness journey (<a href="/context/leviticus/17-3.htm" title="What man soever there be of the house of Israel, that kills an ox, or lamb, or goat, in the camp, or that kills it out of the camp,">Leviticus 17:3-4</a>). There the “killing<span class= "ital">” </span>of an ox, or lamb, or goat is forbidden anywhere except at the door of the tabernacle. The word “kill,” though often used sacrificially, cannot be limited to sacrifice in that place, although the animals mentioned are all sacrificial animals. It would seem that the practice of sacrificing those animals elsewhere, very possibly for the sake of the feast which followed, had become so common that it was necessary to forbid the killing of them anywhere but at the door of the tabernacle. But the continuance of this precept in Canaan would stop the eating of flesh altogether. Hence the exception made here.<p><span class= "bld">As of the roebuck, and as of the hart.</span>—The frequent mention of these animals in this connection suggests the idea that the hunting and catching of them may not have been an uncommon thing in the wilderness.<p> <div class="versenum"><a href="/deuteronomy/12-16.htm">Deuteronomy 12:16</a></div><div class="verse">Only ye shall not eat the blood; ye shall pour it upon the earth as water.</div>(16) <span class= "bld">Ye shall pour it upon the earth.</span>—This act was a necessary part of every slaughter of an animal for food. The blood, which is the life, must be poured upon the earth for God, whether the victim was consigned to the altar or not. It was a continual reminder of the necessity for the sacrifice of the death of Christ, to be continued until He should come. Thus the act was, in a sense, sacramental.<p> <div class="versenum"><a href="/deuteronomy/12-17.htm">Deuteronomy 12:17</a></div><div class="verse">Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of thy oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or heave offering of thine hand:</div>(17) <span class= "bld">The tithe.</span>—This is understood by Jewish commentators of what is called “the second tithe.” The disposal of it is more particularly specified in <a href="/context/deuteronomy/14-22.htm" title="You shall truly tithe all the increase of your seed, that the field brings forth year by year.">Deuteronomy 14:22-29</a>. (See also on <a href="/deuteronomy/26-12.htm" title="When you have made an end of tithing all the tithes of your increase the third year, which is the year of tithing, and have given it to the Levite, the stranger, the fatherless, and the widow, that they may eat within your gates, and be filled;">Deuteronomy 26:12</a>, &c.)<p> <div class="versenum"><a href="/deuteronomy/12-18.htm">Deuteronomy 12:18</a></div><div class="verse">But thou must eat them before the LORD thy God in the place which the LORD thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that <i>is</i> within thy gates: and thou shalt rejoice before the LORD thy God in all that thou puttest thine hands unto.</div>(18) <span class= "bld">The Levite that is within thy gates.</span>—The distribution of the Levites throughout the several tribes (ordered in <a href="/context/numbers/35-1.htm" title="And the LORD spoke to Moses in the plains of Moab by Jordan near Jericho, saying,">Numbers 35:1-8</a>), and carried out by Joshua (Deuteronomy 21), is here anticipated. The Levites had this provision in Israel until Jeroboam and his sons cast them off, when they migrated to the kingdom of Judah (<a href="/context/2_chronicles/11-13.htm" title="And the priests and the Levites that were in all Israel resorted to him out of all their coasts.">2Chronicles 11:13-14</a>).<p> <div class="versenum"><a href="/deuteronomy/12-20.htm">Deuteronomy 12:20</a></div><div class="verse">When the LORD thy God shall enlarge thy border, as he hath promised thee, and thou shalt say, I will eat flesh, because thy soul longeth to eat flesh; thou mayest eat flesh, whatsoever thy soul lusteth after.</div>(20) <span class= "bld">When the Lord thy God shall enlarge thy border. . . .—</span>This and the following verses (20-25) are perfectly intelligible as an expansion of <a href="/context/deuteronomy/12-15.htm" title="Notwithstanding you may kill and eat flesh in all your gates, whatever your soul lusts after, according to the blessing of the LORD your God which he has given you: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.">Deuteronomy 12:15-16</a>, and a modification of the strict rule introduced in <a href="/leviticus/18-2.htm" title="Speak to the children of Israel, and say to them, I am the LORD your God.">Leviticus 18:2</a>, &c. The distance from the central place of worship to the borders of the land would be manifestly too great for all feasting to be limited to that one spot.<p> <div class="versenum"><a href="/deuteronomy/12-25.htm">Deuteronomy 12:25</a></div><div class="verse">Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do <i>that which is</i> right in the sight of the LORD.</div>(25) <span class= "bld">That it may go well with thee.</span>—Very possibly, the physical as well as the moral effect of the rule is contemplated here.<p> <div class="versenum"><a href="/deuteronomy/12-26.htm">Deuteronomy 12:26</a></div><div class="verse">Only thy holy things which thou hast, and thy vows, thou shalt take, and go unto the place which the LORD shall choose:</div>(26) <span class= "bld">Only thy holy things . . . and thy vows.</span>—The holy things probably mean the firstlings, which were necessarily holy, and must be made burnt offerings (<a href="/deuteronomy/12-6.htm" title="And thither you shall bring your burnt offerings, and your sacrifices, and your tithes, and heave offerings of your hand, and your vows, and your freewill offerings, and the firstborn of your herds and of your flocks:">Deuteronomy 12:6</a>). The second tithe was also considered holy. The first tithe, or ordinary provision for the Levites (see Numbers 18), was not considered holy. The vows might be either burnt offerings or peace offerings.<p> <div class="versenum"><a href="/deuteronomy/12-27.htm">Deuteronomy 12:27</a></div><div class="verse">And thou shalt offer thy burnt offerings, the flesh and the blood, upon the altar of the LORD thy God: and the blood of thy sacrifices shall be poured out upon the altar of the LORD thy God, and thou shalt eat the flesh.</div>(27) <span class= "bld">The blood of thy sacrifices</span>—i.e., peace offerings, the only kind of which the worshipper as well as the priest might partake.<p> <div class="versenum"><a href="/deuteronomy/12-30.htm">Deuteronomy 12:30</a></div><div class="verse">Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou inquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.</div>(30) <span class= "bld">Take heed to thyself that thou be not snared.</span>—A necessary caution. “The fear” of heathen deities often attached itself to their seats of worship. It was found necessary to caution Israel against the fear of them and the dread of them in much later times. (See <a href="/context/jeremiah/10-2.htm" title="Thus said the LORD, Learn not the way of the heathen, and be not dismayed at the signs of heaven; for the heathen are dismayed at them.">Jeremiah 10:2-5</a>.)<p> <div class="versenum"><a href="/deuteronomy/12-32.htm">Deuteronomy 12:32</a></div><div class="verse">What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.</div>(32) <span class= "bld">What thing soever I command you.</span>—<span class= "ital">No </span>later writer could put these words into the mouth of Moses, if he had altered the precepts of Moses to any appreciable extent.<p><span class= "bld"><div id="botbox"><div class="padbot"><div align="center">Ellicott's Commentary for English Readers<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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