Deuteronomy 12

into Canaan, and were many of them at a distance from the tabernacle, they did sacrifice in high places; and we do not find them reproved for it while they worshipped the Lord alone, and had priests who,’ officiated there, and in other places, according to, the precepts of the law: but \vhen the temple was built, and the ark of God’s presence no longer removed from place to place, the prophets required them not to sacrifice any longer in high places, nor any where else, but only at the temple. And they blamed even good kings for not taking away the high places, though no sacrifices were offered upon them to any strange god, but to the true God alone. Which connivance proved in time a great mischief; for here they first began to worship strange gods, thfc Israelites being very prone to choose mountains, and such shady places (as the rest of the world did), wherein to Set up their images, (2 Kings xvii. 10, 11. Ezek. xx. 28. Hoseaiv. 13.). Vcr. 5. But unto the place which the Lord your God shall. clioose out of all your tribes.’] Unto one certain place which God intended to set apart; unto which all the tribes should resort, as the only place where they might sacrifice. By which means the notion of the unity of God was preserved, and his worship kept pure and sincere, as long as they kept to this.one place, where the priests of God constantly attended, to see his service rightly. performed.‘To put his name there.] By the name of God is meant God himself (as to call upon his name, is to call upon him), and therefore the sense is, where he would make his dwelling-place, by settling the ark, and the cloud of glory there, which was the token of his presence. This place, at first seems to have been Mispeh, and afterward Shiloh. And when that was destroyed, the ark removed to several places (Kirjath-jearim, Mizpeh, Gilgal, Nob, Gibeon, the house of Obed-Edom), till at last it settled at Jerusalem. Where, when the temple was built, God saith to Solomon, “I have chosen this place to myself, for a house of sacrifice,” (2 Chron. vii. 12.) Which is the plain sense of these words, clioose a place to put his name there. • Even unto his habitation shall ye seek, and thither thou shalt come.] This explains what he means by the place where he would put his name, viz. the place where his sanctuary was settled, which was his habitation; where he placed his majesty (as Onkelos paraphrases), that all might repair thither, to seek his grace and favour.

Deuteronomy 12:1

j£ HESE are the statutes and judgments which ye shall observe to do> in the land which the Lord God of thy fathers giveth thee to possess, &c. Now, I suppose, he bogins a new exbortation,-which he made to them at some small distance from the former. And he enters upon it with the same words, which ho -used before, vi. 1. ix. 1. which could not be too often repeated, considering the great pronencss of the people to neglect their duty.

Deuteronomy 12:2

He shall utterly destroy all the places wherein the * nations which ye shall possess served their gods. So that no opinion should be left of their being sacred places by any relic or memorial of the old idolatry remaining there. It was not sufficient that the gods which the seven nations worshipped wcro abolished, but the very places also where they were worshipped were to be made common, and employed to other uses. Upon the mountains, and upon the hills, and under every green tree.’] These were the places where the ancient hea-.then chose to worship their gods, imagining their sacrifices were more acceptable upon mountains than in valleys. Lucian himself gives this reason for it, because men were then nearer to the gods, and so more easily obtained audionco: v Oti twv eu^oXtajv ayx^ ev iTdtovm ol Stol. And Tacitus sailh the same in the last of his Annals. Demons also were wont to haunt woods and shady places, and there appear to men: and were thought also to be the presidents of mountains; others of woods and forests. And accordingly the heathen erected altars to them in these and such-like places, particularly under great oaks, which were held sacred places, where their gods were thought to have a peculiar power. By this law therefore God intended to root out this superstition; and commanded his tabernacle to be built low and humble. And though afterward the temple was set upon a hill, there was only one, and no more: and therefore it could not be thought to be out of any opinion that a hill was more sacred than another place. And under every green tree.] Nothing can illustrate these words more, than what Pliny saith, in the twelfth book of his Natural History, concerning trees; which thus begins, Hacfuere numinum templa, &c. 4< These were the temples of the gods; and even now the simple people, after the Ancient rites, dedicate to God such trees as excel the rest. Nor do wo more adore the images glittering with gold and ivory, quctm lucos, et in Us silentia ipsa, than ive do the groves, and the solemn silence therein." And then he reckons what trees were peculiarly sacred to Jupiter, Apollo, Minerva, &c. concluding that several of their gods, such as the Sylvani, Fauni, and some of their nymphs, had their names from woods. This was a thing so notorious, that in their most sacred solemnities, they were wont to present the gods whom they worshipped with a crown or garland made of boughs and leaves of such trees in which they we’re thought to delight; as to Jupiter, a crown of oak; to Apollo, of laurel; to Minerva, of olive; to Venus, of myrtle; to Bacchus, of ivy; to Rhea, Pan, Neptune, and Vulcan, of pine, &c. (See Ezek. Spanhemius upon Callimachus’s hymn to Diana, ver. 200.)

Deuteronomy 12:3

And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and you shall hew down the graven images of their gods. See vii. 5. and Lev. xxvi. 1. He mentions all these so particularly, because this is the very, foundation and hinge of the law (as Maimonides speaks), that all opinion of the sanctity of such things should be blotted out of men’s hearts, and the memory of them extinguished, More Nevochim, par. iii. cap. 219. where he reckons abundance of things of this kind, which were among the old idolaters called Zabii. And destroy the names of them out of that place.] From this, and such-like places, the Jews have framed this affirmative precept, that the gentile idolatry is by all means to be desfroyed. For these nations having forfeited their land by their abominable wickedness, and God having bestowed it upon the Israelites, (whom he took for his peculiar people, and,among whom he dwelt, and therefore calls this his land, see vii. 6.) he, as the King of the country, might enjoin what orders he pleased to have observed. And it was of the highest concernment, that there should not bo the least footstep of the old idolatry left in the country; but that he who was the Lord of it, and the Lord of heaven and earth, should bo alone acknowledged and worshipped. And there was a greater reason for this than at tirst sight may be imagined: for, as the host of heaven was worshipped, as the glorious bodies wherein their gods inhabited (which was the reason of the best of the heathen for this worship), so their demons were supposed to dwell in the images and pillars which for that end were erected to them; the sovereign celestial gods being worshipped in the sun, moon, and stars, wherein they wore thought to dwell, and these petty deities, the demons, were worshipped in images and columns, which were made for them, and ibr no other deities, as our Mr. Mede observes, par. i. p. 778.

Deuteronomy 12:4

Ye shall not do so unto tlie Lord your God. That is, not servo him upon tho mountains, nor in groves, nor under green trees. Which appears to be the sense, both from the foregoing words, (ver. 2, 3.) and from the following opposition in tho next verso. And it is very probable, that, during their continuance in the wildcrness,nonc sacrificed in high places, but offered all at the door of the tabernacle, which was not far from them. When they came

Deuteronomy 12:6

And thither ye shall bring your burnt-offerings, and your sacrifices. By sacrifices, as distinct from burnt* offerings, must be meant their sin-offerings and peace-offerings. And the latter of these were sometimes for mercies received, and sometimes free-will-offerings, or vows, as we read in Lev. vii. 12. 16. • Which, if they had been.bound, as oft as there was occasion, to bring to one certain place (Jerusalem suppose), though they were at never so great distance from it, it would have been an intolerable expense to devout people. And therefore the Jews think the meaning is, that they were bound to these sacrifices, either for offences committed, or for mercies received, &c. at the next feast at the farthest; and not to defer them beyond that time. (See Dr. Lightfoot in his Temple Service, p. i)9, 100. of the first edition.) And your tithes.] Not those which were to be paid to the Levites, or by them to the’priests, but another tithe which was to be set aside, after that to the Levites was paid, and employed as is directed, xiv. 22, 23, &c. (See here below, ver. 17.) And heave-offerings of your hand.] The first-fruits, as the LXX. and Vulgar Latin rightly translate it, viz. of corn, and wine, and oil, and other fruits “of the earth. Which are called the heave-offerings of their hantif because they brought them in their own hand; and having heaved them up to the Lord, they gave them to the priests. (See Numb, xviii. 11, 12. and Deut. xviii. 4. xxvi. 4. 10.) And your voids, and yourfree-wiU-offerings.]VFh\ch were comprehended before under the name of sacrifices, but here more particularly expressed, to signify, that though they might choose whether they would offer them or not, or whether they would vow, them, yet they could not choose the place where they should be offered (if they vowed, or were disposed to it), but must be determined by this law. And the firstlings of your herds, and of your flocks.] This shews, that the heave-offerings of their hand comprehend only the. first-fruits of the earih; besides which, these first” lings also belonged to the priests, (Numb, xviii. 15—17.)

Deuteronomy 12:7

And there ye shall eat. Their part of the things beforementioned; the people being wont, in ancient time, before the law of Moses, to feast upon part of the sacrifices of peace-offerings; as appears from Exod. xviii. 12.xxxiv. Before the Lord your God.] Not in the tabernacle or temple, where only the priests might eat the most holy things, which were peculiarly theirs, (Numb, xviii. 10.) but in some place very near to the sanctuary: it being the custom of other people (and perhaps before thes time of Moses) to feast with their gods in their very temples, or near their altars, according to that of the apostle,*! Cor. viii. 10. Therefore God entertained his people also at his own house, Commanding them here, and in other places, to eat their sacrifices before him at his sanctuary, and no where else; that is, in some place adjacent to the sanctuary. Whereby they declared that they had communion with him, and not with idols, by partaking with him at his table, that is, his altar: for there could be no need of their eating there, but only to signify this, and to secure them in his religion by feasting in his presence, and thereby o^yning themselves to belong to him. This is repeated very often in this book, (ver. 18. of this chapter, xiv. 23. 26. xv. 20. xvi. 5.) but especially xxvii. 6, 7. where they are required, before the temple was built, to eat their sacrifices near the altar which was erected after they came over Jordan. This being a profession of the true religion, to eat at God’s altar, as to eat of things sacrificed to idols was to profess the heathenish religion. So all have understood it, as Elmenhorstius hath shewn from a great heap of authors, in his Annot. ad Minutium Foelicem, fol. 69.. And ye shall rejoice in all that ye put your hand unto, ye and your households, whereivith the Lord thy t God hath blessed thee.] This signifies either that they should rejoice at these feasts in the goodness of God, who had blessed the labour of their hands (of which the tithe they brought thither was a fruit), or that, doing thus, God would bless all their future labours, and make them and their families -prosper, and take comfort in all their enjoyments.

Deuteronomy 12:8

Ye shall not do after all the things that xw do here this day. This doth not signify, as if there was no civil government, or that the courts of justice did not sit 4U microsoft ® [chap. xir. and execute judgment between man and man, but relates to the place of offering sacrifice, (as Mr. Selden observes, lib. ii. dc Syncdr. cap. 15. n. 4.) which, in their wandering condition, they did not so strictly pbserve as God expected when they came to bo settled, bur learned Dr. Spencer thinks Prelates also to other old customs, which were rather childish than - profane; and therefore tolerated by God for the present. To which he thinks those words of St. Paul have respect, Acts xiii. 18. Many things also perhaps they omitted, which they could not, or did not, observe in the wilderness; as their new moons, and other solemn days; with several rites of purification and cleansing prescribed by the law of Moses. Every man whatsoever is right in his own eyes.] This doth not import that there was no good order kept among them, or that they were left at liberty to sacrifice where they pleased; but that, in such an uncertain state, when they were removing from place to place, many took the liberty iu such matters to do as they thought good.

Deuteronomy 12:9

For ye are not yet come to the rest. This explains what goes before, and gives the reason why God counived at some irregularities, because they were not fixed to a place, but uncertain when they should have a sign to pack up their goods, and be gone to another station. To the inheritance which the Lord your God giveth you.] Where they were to abide, as long as they observed God’s commands.

Deuteronomy 12:10

And tvhen ye go over Jordan, and dwell in the land which the Lord your God giveth yoii to inherit. When their condition was altered for the better, God expected that they should be so too. And when he giveth you rest from all your enemies round about, so that ye dwell in safety.] This intimates, that the’ fear they were in, while they wandered in the wilderness, of the incursions of their enemies, might make them sometimes offer sacrifice where they ought not, and commit other disorders. V6r. 11. Then there shall be a place which the Lord thy God shall clioose, to cause his name to dwell there.] God was not pleased (as Maimonides observes) to declare’ any where in the law where this place should be; but, though he often determines them to one place, (ver. 26. xiv. 23. xvi.- G.) yet he leaves the place undetermined. Which he imagines might be for these three reasons: first, lest the gentiles should get possession of it, and make war upon that account; thinking that this place was the end of the law (as he speaks). And, secondly, lest they, in whose hands it was, should do all they could to destroy it. And^ thirdly (which is the truest reason), lest every tribe should desire to have it in their lot, and strife should arise among them about it. (More Nevochim, par. iii. cap. 45.) TInther shall, ye bring all that I command you, your burnt-offerings, your sacrifices, &c.) All that he mentioned before, ver. G. This may seem a heavy imposition, that they might not offer them in any place, and at any time: but Maimonides makes this wise reflection upon it; " That God intended to teach them, not to have so high an opinion ofsacrifices, as of prayers and deprecations, and such-like parts of Divine worship (viz. acknowledging his goodness, praising him, and giving him thanks), which are the things God mainly intends, and may bo offered every where. Whereas sacrifices are not of that account with him; which made him limit them to one place where he should appoint them to be offered; and not suffer any but one certain family to discharge this office. These and such-liko things were to diminish tho value of sacrifices: for which reason the prophets often reprehend men for their too great diligence and zeal in bringing sacrifices, of which God had no need, and did not principally intend as the worship he delighted in: for which he cites 1 Sam. xv. 22. Isa. i. 11. Jerem. vii. 22. Sacrifices being appointed, and one place for them, not for any good in themselves, but only that all idolatry might be abolished, and the belief of the unity of God preserved," (More Nevochim, par. iii. cap. 32.) All your choice vows.] In the Hebrew the words are, as our margin notes, the choice of your voivs. So their peaceofferings, which were vows, were called; because they were to be selected out of those creatures which were perfect, and without the least defect. Whereas those creatures which had something superfluous, or lacking in any part, might be accepted for a free-will-offering, which a man was not bound to make, but brought it merely out of good-will. So we read expressly in Levit. xxii. 23.

Deuteronomy 12:12

And ye shall rejoice before the Lord your God, ye and your sons, and your daughters, and your menservants, and your maid-servants. The whole family was ta feast with God, and one with another; whereby brotherly love and friendship were increased and strengthened, by their meeting and eating together at one place. And nothing is more joyful, than to see brethren dwell together in unity. (See ver. 7.) And the Levite that is vrithin your gates, forasmuch as Jie hath no part nor inheritance with you.] See x. 9. This whole tribe (as Maimonides well notes) being devoted to the Divine service, and the study of the law, neither minded ploughing nor sowing, but were wholly consecrated unto God. And, therefore, we find them very commonly reckoned among the strangers, the fatherless, and the widows, because they had no certain possessions; which made it the more reasonable tliey should constantly be entertained at these feasts, which were kept at God’s house, (More Nevochim, par. iii. cap. 31.)

Deuteronomy 12:13

Take heed to thyself, that thou offer not thy burnt-offerings. Under burnt-offerings are comprehended all the other offerings beforementioned; for these were tho chief, and the most usual; and if they might not bo offered but at a certain place, much less might any other, as every body might understand, without repeating them all again. In every place that thou seest.] To be beautiful, lovely, and inviting, by its situation, and shady trees, and fountains, &c. Such as are mentioned ver. 2. Which tho gentiles chose, perhaps, wherein to sacrifice, because they were more delightful or solemn than other. Whence Ezekiel, vi. 3. mentions rivers and valleys (together with mountains) where there wore fine pastures, and springs of water; which were so pleasant and refreshing in those countries, that they fancied the gods delighted in them. So St. Jerome notes upon Jer. vii. that this gentile error, onmes provincias occupavit, &c. spread itself in all parts of the world, That they should offer their sacrifices at the heads of fountains and delightful groves.

Deuteronomy 12:14

But in the place which the Lord shall choose in one of thy tribes, there jhalt thou offer thy burnt-offerings. (5) CHAP. XII.] UPON DEUTERONOMY. This he had said before, ver. 5, 6. 11. but repeats it again, because of the great importance of it, to prevent all strange worship. Elijah, indeed, offered upon Mount Carmel, after the temple was built, but it was by a prophetical inspiration; and if any one at that time had asked him. if.they might take that liberty, he “would have answered, By no means; but he that offers out of Jerusalem shall be cut. off; (Levit. xvii. 4.), as for what T do now, it is an extraordinary case, to convince the lying prophets of Baal, &c. Thus Maimonides in Seder Zeraim. And there thou shalt do all that I command thee*’]; Bring their tithes and first-fruits beforementioned,,ver. 6. and eat and rejoice before the Lord, (ver. 7.)

Deuteronomy 12:15

Notwithstanding, thou mayest hill and eat flesh. For common food.. In all the gates.] In any city, town, or house. While they were in the wilderness, indeed, they might not kill their beasts, but only at the. door of the tabernacle; and, consequently, they ate nothing but peace-offerings, which had been first presented unto God, and part of them burnt at his altar, (Levit. xvii. 3, 4, &c.) But when they went into Canaan, they were freely indulged to kill their beasts in any place, without bringing any part of them to. the altar. <‘Wliatsoever thy soul lusteth after.] Of all sorts of creatures, not prohibited in the eleventh of Leviticus. According Jo the blessings of the Lord thy God, ivhich he hath given thee.] Suitable to every man’s estate and condition.’ j;, * Tlie unclean and the clean may eat thereof] They who were under any legal uncleanncss might not eat.of the sacrifices; but of common food, at their ordinary tables, they might, as well as others. As of the roe-buck, and as of the hart.] He instances in these, because there was great plenty of them in that country, as vElian observes in the end of his fifth book; where he saith they were lv neyiarots opzm, in the highest mountains of Amanus, Libanus, and Carmel. These creatures might not be sacrificed to God: but they might eat of others which were used in sacrifice (sheep, goats, oxen), as freely as of these which were.not.

Deuteronomy 12:16

Only ye shall not eat the blood. But of the blood of those creatures they might no more eat, than of those that were sacrificed at the altar. But, as there it was to be sprinkled upon the altar, and then poured out at the foot of it, so here it was to be poured on the earth. Ye shall pour it upon the earth as tvater.] So that it might sink into the ground and disappear, as water doth when it is poured on the earth. Which is so strictly enjoined, though it was not the blood of an oblation, to prevent those superstitions which were exercised by the old idolaters about the blood of their sacrifices, in which they thought their demons delighted, and by eating of which they hoped to have communion with them, as Maimonides observes, in his More Nevochim, par. iii. cap. 46.

Deuteronomy 12:17

Thou mayest not eat within thy gates. In their own private habitations. The tithe of thy corn, or of thy wine, or of thy oil] This.cannot be meant of the tithe paid to the Levites, which the people might not eat anywhere, being appropriated to the Levites alone: he speaking therefore of a tithe which the people might eat, though not at home, yet in the place where the sanctuary was, it must be meant of that which the Hebrews call the second tithe, which was set out after that to the Levites was paid. Concerning which he speaks, xiv. 22, 23, &c. * “, 1 1 Or, the firstlings of the herds, or of thy flock.] These were entirely the priests* portion by an express law, (Numb: xviii. 15.17, 18.) and therefore could not lawfully be eaten by the people, either at home, or at the sanctuary. Which makes it necessary to understand this of some other firstlings; and it is not improbable that it is meant of the females which open the womb: for the males only were the Lord’s (as appears from Exodus xiii. and other places), who gave them to his priests; but he would have the firstborn females also to be in some sort sacred, by requiring them to be eaten at his sanctuary, where his priests had their share of them. For I see no ground to think, that as there was a secondary tithe, so there was a secondary firstling set apart by every man to this use. Nor any of thy vows which thou vowest,&c] All such.things were also wholly the Lords, (Levit. xxvii. 28.) and given by him to his priests, (Numb, xviii. 14.) But that is only to be understood of what was vowed to God absolutely, without mentioning any particular use to which it,^vas designed. Besides which, they might vow what they pleased to be spent in solemn feasts with the Levites, the widows, the fatherless, and other poor people; and of such Moses here speaks. * t \ Or heave-offerings of thine hand.] These were first-fruits of corn, wine, and oil, as I said upon ver. 6. which were also the priests’ portion, (Numb, xviii. 12.) Therefore this can be meant of no other first-fruits but such as; men freely offered, without any obligation to it, to be spent in. this fashion; for he was speaking before of such kind of things; unless wo will understand this of the first-fruits of young trees, which might not be eaten in three years after they were planted, but in the fourth year were " to be holy, to praise the Lord withal/’ (Lev. xix. 24.) which, as Josephus saith, were spent in these sacred feasts. (See there.)

Deuteronomy 12:18

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, &c. See before, ver. 11, 12.’

Deuteronomy 12:19

Take heed to thyself, that thou forsake not the Levite as long as thou livest upon the earth. He gives this caution, lest covetousness should make them defraud the Levites of their tithes, and not let them have convenient habitations, “or profaneness make them not invite them to the sacred feasts before spoken of. This is repeated xiv. 27. And in this the Jews were so careful, that when there was such increase of the Levites that their cities could not contain them, they assigned them more than were given them at first: for Joshua gave them only forty-eight; but before the captivity of Babylon they had twenty more added to them, as appears from 1 Chron. vi. 65, 66, &c. where, after the mention of the old number, there is an account given of twenty more added to them out of several tribes: for though they could not enlarge the bounds prescribed to their cities, yet, as the number of Levites increased, they might give thein new cities. And so they did, that they might not be straitened in their dwellings among them.

Deuteronomy 12:20

When the Lord thy God shall enlarge thy border. That is, when he had brought them out of this wilderness, where they were encamped round about the tabernacle, 4U2 Microsoft® [chap. xir. into a spacious country, where they might live far distant from it. As the Lord hath promised thee.’] Which he promised to enlarge even as far as Euphrates, if they were obedient to him, (Gen. xv. 18.) • And thou shalt say, I tvill eat flesh.] Have a desire to eat it. Because thy soul longeth to eat flesh.] There were several sorts of flesh that were lawful to be eaten, which they could not have in the wilderness, and therefore might be supposed to desire them very much when they came into Canaan, which abounded with them. And besides, they would have more plenty of such cattle as they now had, which might incline them to keep greater tables. Thou may est eat flesh whatsoever thy soul lusteth after J] This was said before, ver. 15. and now repeated with all the rest that belongs to this matter, to let them see God did not intend to abridge them too much of their liberty: for though they might not eat the tithe of their corn, wine, and oil, (aud the rest mentioned ver, 17.) at their ownhome, because they were holy things, and therefore to be eaten in one certain place where God’s sanctuary was; yet all sorts of flesh, used at their private tables, he now gives them leave to kill any where, without bringing it to the tabernacle, and offering the blood at the altar, as they were tied to do while they were in the wilderness, (Lev, xvii. 3, 4, &c.) For then the tabernacle was very near to every one of them; but when their border was enlarged, it must needs be at so great a distance from some of them, that it would have been too heavy a burden to oblige them to kill every thing they ate at the tabernacle, and therefore he dispenses with it.

Deuteronomy 12:21

If the place, &c. The particle chi may better be translated here because; which makes these words a reason of the allowance given in the foregoing verse, Because theplacewhich the Lord thy God hath chosen to put his name there, is too far from thee, thou mayest kill, &c. Of thy herd, and of thy flock.] Such creatures as are now allowed for sacrifice, oxen, sheep, lambs, and goats. Which the Lord hath given thee.] For food as well as other uses. As I have commanded thee.] Given thee leave to eat at home, without carrying them to the tabernacle: so it follows, And thou shalt eat in thy gates ivhatsoever thy soul lusteth after; i. e. all manner of things, of which there was great variety, not prohibited by this law,

Deuteronomy 12:22

Even as the roe-buck and the hart is eaten, so mayest thou eat them. Which were creatures not allowed to be offered to God in sacrifice, (see ver. 15.) and therefore they might less doribt to eat of them, than of such as were peculiarly appointed for that use. Fiom which they might possibly have thought, that out of reverence to God they should abstain; but are here satisfied they might as freely eat of them as of the other. Thecleanandtheunclean shall eat ofthemalike.] Whereas, while they were in the wilderness, only such as were clean might cat flesh, because it was sanctified by being killed at the altai; now all are indulged the same liberty, whether " they were removed from holy things (as the Jerusalem Targum expresses it), or were pure to use them, both might cat flesh alike.”

Deuteronomy 12:23

Only be sure that thou cat not the blood. Take great care, as the word signifies in the Hebrew (which is, be strong), use thy utmost diligence to prevent this. For the blood is the life, and thou mayest not eat the life tvith the flesh.] Sec what I have noted upon Gen. ix. 4, Levit. xvii. 11, 14,

Deuteronomy 12:24

Thou shalt not eat it, thou slialt pour it out upon the earth as water. Since they could not pour it out at the altar, where nobody could meddle with it, they were to pour it out on the earth, that it might sink into it. Or, as the law required in Leviticus, (xvii. 13.) cover it with dust, that the cattle might not lick it up: or, the meaning may be, pour it as a common thing (which water is), without any religious rite used about it.

Deuteronomy 12:25

Thou shalt not eat of it. This is repeated here so often, as it is also in Levit. xvii. to shew the weightiness of this command. That it may go well with thee, and with thy children of ter thee, when thou shalt do that which is right in the sight of the Lord.] When they neither followed the idolatrous customs which the gentiles used about the blood, nor profanely meddled with that which was peculiar to God, when it was offered at the altar: which was the great reason why they wore prohibited to cat blood.

Deuteronomy 12:26

Only thy holy things which thou hast, and thy vows, thou shalt take, and go into the place which the Lord shall cJioose. Only he would have them not to forget that the things mentioned ver. 17. they were not to eat at home, but at the house of God, though it was never so far distant from them.

Deuteronomy 12:27

And thou shalt offer thy burnt-offerings, tlie flesh, and the blood, upon the altar of the Lord thy God. No sacrifices were to be offered any where but at the sanctuary, as he had said before, ver. 6. and now reminds them of it, that they might observe it, and do accordingly. And the blood of thy sacrifices shall be poured out upon the altar of the Lord thy God.] All their peaceofferings, as well as others, were to be there offered, and their blood poured on the altar as a holy thing; whereas the blood of those creatures they killed at home was poured out, as a common thing, like water. And thou slialt eat the flesh.] After God and his priests had their parts.

Deuteronomy 12:28

Observe and hear all these words which I command thee, that it may go well with thee, and with thy children after thee for ever. This was the great commandment, To serve God alone: and the observance of it was the great condition upon which all their happiness depended; which makes him again press their care in this matter. When thou doest that which is good and right in the sight of the Lord thy God.] Please God by a strict obedience to this precept.

Deuteronomy 12:29

And when the Lord thy God shall cut off the nations from before thee, whither thou goest to possess them, Ike. See ix. 1.

Deuteronomy 12:30

Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee. It is plain from hence, that in this chapter, as well as in the foregoing, he is still endeavouring to secure them from the idolatrous customs of the country which they went to possess; which is the ground of the following prohibition, about which he could not say too much, they Digitized by microsoft ® CHAP. XII.]. UPON DEUTERONOMY. being so prone to idolatry, and the danger they incurred thereby so exceeding great. There are some of the Jews’ who think, that by following them is meant following their fashions in their clothes, and in their ornaments (as it is explained in the book Siphri), which might entice them to imitate their religious rites, which it appears by the next words are principally intended. After tJia’t they be destroyed from before thee.] It was the most unaccountable folly to worship the gods of those nations, whom they saw expelled their country for their idolatries. And that thou inquire not after their gods.] They were not so much as to ask what gods they worshipped. Saying, How did these nations serve their gods?] Nor endeavour to know the’ manner of their worship. Which was very different, as Maimonidcs observes, according as their gods differed one from another; for that sort of worship which w r as acceptable to one god, might not be given to another. As they uncovered themselves (if we may believe him) before Baal-Peor, and threw a stone to Mercury. See his tract concerning the Worship of the Planets, cap. 3. sect. 2, &c. and Dionys. Vossius’s annotations there; where he resolves, that, if they uncovered themselves to Mercury, or threw a stone to Baal-Peor, it was not idolatry, because not their proper worship: which is a foolish opinion; for they were not to use any of their religious rites, no more than to offer sacrifice, burn incense, or bow down to any of their idols, which he acknowledges was idolatry. In short, if they gave the idol the worship proper to him, or that worship which was proper to the true God, he acknowledges they w r ere guilty. Even so will I do likewise.] Though men only resolve to do it, yet they were guilty of committing this sin. The Jews, indeed, make no great account of sins committed in the heart, yet in this case they are very strict, having framed this maxim, as R. Levi Barzelonita observes, Praecept. cexxvi. which their rabbins industriously inculcate into their scholars, that * the blessed God imputes no thought of any transgression to an Israelite, as if it were the fact itself, except only the thought of idolatry, which is imputed to a man, as if he had committed idolatry.” Now it was a reasonable presumption, that he who inquired how the people of Canaan worshipped their gods, intended at least to worship the God of Israel, as they did those idols: and this gave too much cause to suspect, that he had an inclination to worship theiridols instead of God: for otherwise he would have rested content with that way of worshipping God which the law had prescribed. Whereupon the Jews have determined (as our Mr. Thorndike hath observed), that there are four ceremonies, which, whosoever performs to any thing but to God alone, must be understood to worship it for God; which are sacrificing, burning incense, pouring out drink-offerings, and adoration. But others there are, by doing which men cannot be’concluded to worship any thing but God, till they do it in that way and fashion as is done by those who profess to worship it for God. (See his Principles of Christian Truth, chap. 26.)

Deuteronomy 12:32

Whatsoever thing I command you, observe to do it.*. Keep close to the precepts I have given you about my worship, ver. 28. and see iv. 2. Thou shalt not add thereto, nor diminish from it.] They were not to add any other rites of worship 6f their own devising, or from the idolatrous customs of those countries, nor omit any of those which God had commanded them to use: for if they had used any of the gentile ceremonies, whereby they honoured their gods, it would easily have introduced the worship of the gods themselves, and, if they had omitted any of the rites which God had ordained, some other would have easily stepped into their room which were used by idolaters. Maimonides, from these words, labours to prove the eternity of the law of Moses. But it is very strange, that so great a man should be so blind as not to see what some of his brethren could discern, that God did not bind up himself neither to change nor alter these laws, though he did not permit the Israelites to do it. So the author of Sepher Ikkarim wisely glosses upon these words: (lib. iii. cap. 14.) " The Scripture prohibits us to add unto, or detract from, these precepts, according to our will and pleasure; but what hinders the blessed God cither to add or detract, when his blessed wisdom shall think fit? Which he illustrates in the foregoing chapter, by this example among others; A physician prescribes a diet to his patient, for such a time as he judges convenient, which he doth not declare to the sick man. Now when the time comes that the physician hath obtained his end, he changes the diet, and permits his patient what he formerly forbade, and prohibits that which he formerly permitted. Which exactly agrees to what our blessed Saviour had done.”

Tltou shalt not do so unto the Lord thy God. See ver. 4. of which the reason is here given. For every abomination to the Lord which he hateth, have they done unto their gods.] For instance: “The Zabii (saith Maimonides), I find in their books, offered to their great god, the suri, seven bats, and seven mice, and seven other creeping things: which alone may suffice to demonstrate how vile and abominable their worship was, and what reason there was so severely to prohibit their idolatry, and every thing pertaining to it.” (More Nevochim, par. iii. cap. 29.) For even their sons and daughters they have burnt in the fire to their gods.] This is the great instance of their abominable wickedness. Of which, sec Levit. xviii. 21. xx. 2* This was’ notoriously practised by the Carthaginians, who, it is certain, derived it from the Phoenicians, the ancient inhabitants of this country. Plato mentions it in Protagora, where he saith, " The Athenian laws did not permit them to sacrifice men; but among the Carthaginians it w r as a holy rite; so that some of them permitted their sons to be offered to Saturn:" which wicked custom at last overspread all nations, even the Greeks themselves, as Joh. Gensius hath demonstrated, lib. de Victimis Humanis, par. i. cap. 11. and par. ii. cap. 6.