Deuteronomy 12:25

Thou shall not eat it, that it may be well with thee, and with thy children after thee,.... That they and their posterity might be spared, and continue long, and enjoy much prosperity; for those that

Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh. No JFB commentary on these verses.

Deuteronomy 12:25 Thou shalt not eat it; that it may go well with thee, and with thy children after thee, when thou shalt do [that which is] right in the sight of the LORD.Ver. 25. Thou shalt not eat it.] Who can ever think any commandment of God to be light or little, when this of not eating the blood is charged with so much strictness? The minutula of the law, as well as the magnalia, must be carefully heeded and practised.

(25) That it may go well with thee.—Very possibly, the physical as well as the moral effect of the rule is contemplated here.

I. First Division of the Laws: on Worship and Religious Institutions—Deuteronomy 12:2 to Deuteronomy 16:17, Deuteronomy 16:21 to Deuteronomy 17:7 Some 16 laws occupying because of their subject the premier place in the Code. 2–28. The Law of the One Altar and its Corollary As we have seen the law of One Sanctuary for Israel was, in the circumstances of that people in the 7th century, an inevitable consequence from the prophetic proclamation of One God for Israel. For the practice of worshipping Him at many shrines, sanctioned by Himself in the earlier period of Israel’s settlement, had, especially as many of the sites chosen were those of the Canaanite worship of local Ba‘alim, tended to break up the people’s belief in His Unity. He became to their minds many Jehovahs (see above on Deuteronomy 6:4); and at the same time their conceptions of Him were degraded by the confusion of His attributes with those of the deities to whose shrines He had succeeded. Therefore as the Unity of Jehovah and His ethical character are the burden of the Miṣ ?wah or Charge introductory to the Code it is appropriate that the first of the laws should be that abolishing the custom of sacrifice at many sanctuaries and limiting His ritual to a single altar. Note, too, how this is immediately followed by a warning against the worship of other gods (Deuteronomy 12:29-31); and that the next laws (Deuteronomy 12:32 to Deuteronomy 13:18) deal with those who entice, or are enticed, to that worship. Nothing could more clearly show how urgently the concentration of the worship of Jehovah was required in the interest of faith in His Unity and in His spiritual nature. How thoroughly such a law contradicts the earlier legislation about altars, as well as the divinely sanctioned practice of sacrifice in Israel after the settlement; and how far it is incompatible with the corresponding laws in P, will appear in the notes. The chapter has some obvious editorial insertions disturbing the connection (Deuteronomy 12:3; Deuteronomy 12:15-16; Deuteronomy 12:32); but there are besides repetitions of the central injunction of the law in the same or similar phraseology and introduced or followed by different reasons for it. A careful analysis shows that these are not due to the discursiveness of one writer, but are statements of the same law from different writers of the same religious school. This conclusion is confirmed by the prevalence in Deuteronomy 12:2-12 of the Pl. and in Deuteronomy 12:13-28 of the Sg. form of address. But even within Deuteronomy 12:2-12 there is a double statement of the central injunction; on the other hand in Deuteronomy 12:13-28 the repetitions are either clearly editorial insertions, or due to the necessity of repeating the central injunction of the law in a practical corollary permitting the non-sacrificial enjoyment of flesh to Israelites, too far from the One Altar to be able regularly to consecrate it there.