TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 12:5–32. His three-level outline is real structure in the source text, so it is rendered as structure.
There is not any one particular precept (as I remember) in all the law of Moses so largely pressed and inculcated as this, by which they are all tied to bring their sacrifices to that one altar which was set up in the court of the tabernacle, and there to perform all the rituals of their religion; for, as to moral services, then, no doubt, as now, men might pray every where, as they did in their synagogues. The command to do this, and the prohibition of the contrary, are here repeated again and again, as we teach children: and yet we are sure that there is in scripture no vain repetition; but all this stress is laid upon it, 1. Because of the strange proneness there was in the hearts of the people to idolatry and superstition, and the danger of their being seduced by the many temptations which they would be surrounded with. 2. Because of the great use which the observance of this appointment would be of to them, both to prevent the introducing of corrupt customs into their worship and to preserve among them unity and brotherly love, that, meeting all in one place, they might continue both of one way and of one heart. 3. Because of the significancy of this appointment. They must keep to one place, in token of their belief of those two great truths, which we find together (Ti1 2:5), That there is one God, and one Mediator between God and man. It not only served to keep up the notion of the unity of the Godhead, but was an intimation to them (though they could not stedfastly discern it) of the one only way of approach to God and communion with him, in and by the Messiah.
Let us now reduce this long charge to its proper heads.
I.It is here promised that when they were settled in Canaan, when they had rest from their enemies, and dwelt in safety, God would choose a certain place, which he would appoint to be the centre of their unity, to which they should bring all their offerings, Deu 12:10, Deu 12:11. Observe,
1.If they just be tied to one place, they should not be left in doubt concerning it, but should certainly know what place it was. Had Christ intended, under the gospel, to make any one place such a seat of power as Rome pretends to be, we should not have been left so destitute of instruction as we are concerning the appointed place.
2.God does not leave it to them to choose the place, lest the tribes should have quarrelled about it, each striving, for their secular advantage, to have it among them; but he reserves the choice to himself, as he does the designation of the Redeemer and the institution of holy ordinances.
3.He does not appoint the place now, as he had appointed mounts Gerizim and Ebal, for the pronouncing of the blessings and curses (Deu 11:29), but reserves the doing of it till hereafter, that hereby they might be made to expect further directions from heaven, and a divine conduct, after Moses should be removed. The place which God would choose is said to be the place where he would put his name, that is, which he would have to be called his, where his honour should dwell, where he would manifest himself to his people, and make himself known, as men do by their names, and where he would receive addresses, by which his name is both praised and called upon. It was to be his habitation, where, as King of Israel, he would keep court, and be found by all those that reverently sought him. The ark was the token of God's presence, and where that was put there God put his name, and that was his habitation. It contained the tables of the law; for none must expect to receive favours from God's hand but those that are willing to receive the law from his mouth. The place which God first chose for the ark to reside in was Shiloh; and, after that place had sinned away its honours, we find the ark at Kirjath-jearim and other places; but at length, in David's time, it was fixed at Jerusalem, and God said concerning Solomon's temple, more expressly than ever he had said concerning any other place, This I have chosen for a house of sacrifice, Ch2 7:12. Compare Ch2 6:5. Now, under the gospel, we have no temple that sanctifies the gold, no altar that sanctifies the gift, but Christ only; and, as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. And our Saviour has declared that those are accepted as true worshippers who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:23.
II.They are commanded to bring all their burnt-offerings and sacrifices to this place that God would choose (Deu 12:6 and again Deu 12:11):
Thither shall you bring all that I command you; and (Deu 12:14), There thou shalt offer thy burnt offerings; and (Deu 12:27), The flesh and the blood must be offered upon the altar of the Lord thy God. And of their peace-offerings, here called their sacrifices, though they were to eat the flesh, yet the blood was to be poured out upon the altar. By this they were taught that sacrifices and offerings God did not desire, nor accept, for their own sake, nor for any intrinsic worth in them, as natural expressions of homage and adoration; but that they received their virtue purely from that altar on which they were offered, as it typified Christ; whereas prayers and praises, as much more necessary and valuable, were to be offered every day by the people of God wherever they were. A devout Israelite might honour God, and keep up communion with him, and obtain mercy from him, though he had not an opportunity, perhaps, for many months together, of bringing a sacrifice to his altar. But this signified the obligation we Christians are under to offer up all our spiritual sacrifices to God in the name of Jesus Christ, hoping for acceptance only upon the score of his mediation, Pe1 2:5.
III.They are commanded to feast upon their hallowed things before the Lord, with holy joy.
They must not only bring to the altar the sacrifices which were to be offered to God, but hey must bring to the place of the altar all those things which they were appointed by the law to eat and drink, to the honour of God, in token of their communion with him, Deu 12:6. Their, tithes, and heave-offerings of their hand, that is, their first-fruits, their vows, and free-will-offerings, and firstlings, all those things which were to be religiously made use of either by themselves or by the priests and Levites, must be brought to the place which God would choose; as all the revenues of the crown, from all parts of the kingdom, are brought into the exchequer. And (Deu 12:7): There you shall eat before the Lord, and rejoice in all that you put your hands unto; and again (Deu 12:12), You shall rejoice before the Lord, you, and your sons, and your daughters. Observe here,
1.That what we do in the service of God and to his glory redounds to our benefit, if it be not our own fault. Those that sacrifice to God are welcome to eat before him, and to feast upon their sacrifices: he sups with us, and we with him, Rev 3:20. If we glorify God, we edify ourselves, and cultivate our own minds, through the grace of God, by the increase of our knowledge and faith, the enlivening of devout affections, and the confirming of gracious habits and resolutions: thus is the soul nourished.
2.That work for God should be done with holy joy and cheerfulness. You shall eat and rejoice, Deu 12:7, and again, Deu 12:12 and Deu 12:18.
(1.)Now while they were before the Lord they must rejoice, Deu 12:12. It is the will of God that we should serve him with gladness; none displeased him more than those that covered his altar with tears. Mal 2:13. See what a good Master we serve, who has made it our duty to sing at our work. Even the children and servants must rejoice with them before God, that the services of religion might be a pleasure to them, and not a task or drudgery.
(2.)They must carry away with them the grateful relish of that delight which they found in communion with God; they must rejoice in all that they put their hands unto, Deu 12:7. Some of the comfort which they must take with them into their common employments; and, being thus strengthened in soul, whatever they did they must do it heartily and cheerfully. And this holy pious joy in God and his goodness, with which we are to rejoice evermore, would be the best preservative against the sin and snare of vain and carnal mirth and a relief against the sorrows of the world.
IV.They are commanded to be kind to the Levites.
Did they feast with joy? The Levites must feast with them, and rejoice with them, Deu 12:12, and again, Deu 12:18; and a general caution (Deu 12:19), Take heed that thou forsake not the Levite as long as thou livest. There were Levites that attended the altar as assistants to the priests, and these must not be forsaken, that is, the service they performed must be constantly adhered to; no other altar must be set up than that which God appointed; for that would be to forsake the Levites. But this seems to be spoken of the Levites that were dispersed in the country to instruct the people in the law of God, and to assist them in their devotions; for it is the Levite within their gates that they are here commanded to make much of. It is a great mercy to have Levites near us, within our gates, that we may ask the law at their mouth, and at our feasts to be a check upon us, to restrain excesses. And it is the duty of people to be kind to their ministers that give them good instructions and set them good examples. As long as we live we shall need their assistance, till we come to that world where ordinances will be superseded; and therefore as long as we live we must not forsake the Levites. The reason given (Deu 12:12) is because the Levite has no part nor inheritance with you, so that he cannot grow rich by husbandry or trade; let him therefore share with you in the comfort of your riches. They must give the Levites their tithes and offerings, settled on them by the law, because they had no other maintenance.
V.They are allowed to eat common flesh, but not the flesh of their offerings, in their own houses, wherever they dwelt.
What was any way devoted to God they must not eat at home, Deu 12:13, Deu 12:17. But what was not so devoted they might kill and eat of at their pleasure, Deu 12:15. And this permission is again repeated, Deu 12:20-22. It should seem that while they were in the wilderness they did not eat the flesh of any of those kinds of beasts that were used in sacrifice, but what was killed at the door of the tabernacle, and part of it presented to God as a peace-offering, Lev 17:3, Lev 17:4. But when they came to Canaan, where they must live at a great distance from the tabernacle, they might kill what they pleased for their own use of their flocks and herds, without bringing part to the altar. This allowance is very express, and repeated, lest Satan should take occasion from that law which forbade the eating of their sacrifices at their own houses to suggest to them, as he did to our first parents, hard thoughts of God, as if he grudged them: Thou mayest eat whatsoever thy soul lusteth after. There is a natural regular appetite, which it is lawful to gratify with temperance and sobriety, not taking too great a pleasure in the gratification, nor being uneasy if it be crossed. The unclean, who might not eat of the holy things, yet might eat of the same sort of flesh when it was only used as common food. The distinction between clean persons and unclean was sacred, and designed for the preserving of the honour of their holy feasts, and therefore must not be brought into their ordinary meals. This permission has a double restriction: - 1. They must eat according to the blessing which God had given them, Deu 12:15. Note, It is not only our wisdom, but our duty, to live according to our estates, and not to spend above what we have. As it is unjust on the one hand to hoard what should be laid out, so it is much more unjust to lay out more than we have; for what is not our own must needs be another's, who is thereby robbed and defrauded. And this, I say, is much more unjust, because it is easier afterwards to distribute what has been unduly spared, and so to make a sort of restitution for the wrong, than it is to repay to wife, and children, and creditors, what has been unduly spent. Between these two extremes let wisdom find the mean, and then let watchfulness and resolution keep it. 2. They must not eat blood (Deu 12:16, and again, Deu 12:23): Only be sure that thou eat not the blood (Deu 12:24), Thou shalt not eat it; and (Deu 12:25), Thou shalt not eat it, that it may go well with thee. When they could not bring the blood to the altar, to pour it out there before the Lord, as belonging to him, they must pour it out upon the earth, as not belonging to them, because it was the life, and therefore, as an acknowledgment, belonged to him who gives life, and, as an atonement, belonged to him to whom life is forfeited. Bishop Patrick thinks one reason why they were forbidden thus strictly the eating of blood was to prevent the superstitions of the old idolaters about the blood of their sacrifices, which they thought their demons delighted in, and by eating of which they imagined that they had communion with them.
VI.They are forbidden to keep up either their own corrupt usages in the wilderness or the corrupt usages of their predecessors in the land of Canaan.
1.They must not keep up those improper customs which they had got into in the wilderness, and which were connived at in consideration of the present unsettledness of their condition (Deu 12:8, Deu 12:9): You shall not do after all the things that we do here this day. Never was there a better governor than Moses, and one would think never a better opportunity of keeping up good order and discipline than now among the people of Israel, when they lay so closely encamped under the eye of their governor; and yet it seems there was much amiss and many irregularities had crept in among them. We must never expect to see any society perfectly pure and right, and as it should be till we come to the heavenly Canaan. They had sacrifices and religious worship, courts of justice and civil government, and, by the stoning of the man that gathered sticks on the sabbath day, it appears there was great strictness used in guarding the most weighty matters of the law; but being frequently upon the remove, and always at uncertainty,
(1.)They could none of them observe the solemn feasts, and the rites of cleansing, with the exactness that the law required. And,
(2.)Those among them that were disposed to do amiss had opportunity given them to do it unobserved by the frequent interruptions which their removals gave to the administration of justice. But (says Moses) when you come to Canaan, you shall not do as we do here. Note, When the people of God are in an unsettled condition, that may be tolerated and dispensed with which would by no means be allowed at another time. Cases of necessity are to be considered while the necessity continues; but that must not be done in Canaan which was done in the wilderness. While a house is in the building a great deal of dirt and rubbish are suffered to lie by it, which must all be taken away when the house is built. Moses was now about to lay down his life and government, and it was a comfort to him to foresee that Israel would be better in the next reign than they had been in his.
2.They must not worship the Lord by any of those rites or ceremonies which the notions of Canaan had made use of in the service of their gods, Deu 12:29-32. They must not so much as enquire into the modes and forms of idolatrous worship. What good would it do to them to know those depths of Satan? Rev 2:24. It is best to be ignorant of that which there is danger of being infected by. They must not introduce the customs of idolaters,
(1.)Because it would be absurd to make those their patterns whom God had made their slaves and captives, cut off, and destroyed from before them. The Canaanites had not flourished and prospered so much in the service of their gods as that the Israelites should be invited to take up their customs. Those are wretchedly besotted indeed who will walk in the way of sinners, after they have seen their end.
(2.)Because some of their customs were most barbarous and inhuman, and such as trampled, not only upon the light and law of nature, but upon natural affection itself, as burning their sons and their daughters in the fire to their gods (Deu 12:31), the very mention of which is sufficient to make it odious, and possess us with a horror of it.
(3.)Because their idolatrous customs were an abomination to the Lord, and the translating of them into his worship would make even that an abomination and an affront to him by which they should give him honour, and by which they hoped to obtain his favour. The case is bad indeed when the sacrifice itself has become an abomination, Pro 15:8. He therefore concludes (Deu 12:32) with the same caution concerning the worship of God which he had before given concerning the word of God (Deu 4:2): "You shall not add thereto any inventions of your own, under pretence of making the ordinance either more significant or more magnificent, nor diminish from it, under pretence of making it more easy and practicable, or of setting aside that which may be spared; but observe to do all that, and that only, which God has commanded." We may then hope in our religious worship to obtain the divine acceptance when we observe the divine appointment. God will have his own work done in his own way.
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Summary
Deuteronomy 12:11 establishes a foundational principle for Israelite worship in the Promised Land: the centralization of all major religious acts around a single, divinely chosen sanctuary. This command marked a significant transition from the flexible worship practices of the wilderness to a unified system designed to prevent syncretism with pagan religions and ensure the purity and integrity of Israel's covenant relationship with Yahweh. It mandates that all prescribed offerings—burnt offerings, sacrifices, tithes, heave offerings, and vows—be brought exclusively to this singular location where the Lord would cause His name to dwell.
Context
Literary Context
Deuteronomy 12:11 is situated within Moses' second major discourse to Israel on the plains of Moab, as they stand poised to enter Canaan. This chapter specifically details the laws concerning worship in the Promised Land, serving as a critical bridge between the general covenant stipulations and their practical application. The preceding verses emphatically command the destruction of all Canaanite places of worship—their high places, altars, sacred pillars, and Asherah poles—to eradicate idolatry. This negative injunction, found in Deuteronomy 12:2-3, sets the stage for verse 11, which presents the positive counterpart, establishing God's chosen alternative for legitimate worship. It sets the stage for subsequent verses that elaborate on the proper bringing of offerings and the joyous feasting before the Lord at this central site, as detailed in Deuteronomy 12:13-18. The emphasis on a singular "place" underscores the unity and exclusivity of Yahweh worship, contrasting sharply with the multiplicity of local cults prevalent in Canaan.
Historical & Cultural Context
The Israelites were on the cusp of transitioning from a nomadic, wilderness existence, where the Tabernacle was mobile and altars could be erected in various locations (e.g., Abram builds an altar in Genesis 12:7, and God's promise to come to altars in Exodus 20:24), to a settled agricultural society in Canaan. This new environment presented significant spiritual dangers, primarily the pervasive polytheism and localized cultic practices of the Canaanites. These indigenous religions often involved fertility rites, child sacrifice, and worship at numerous "high places" dedicated to various deities. God's command for a single, central sanctuary was a radical departure from these norms, designed to safeguard Israel from adopting syncretistic practices and to preserve the purity of their monotheistic faith. It served as a constant reminder of Yahweh's unique identity as the one true God and the sole object of their worship, preventing the fragmentation of their spiritual allegiance. This "place" would eventually be identified as Shiloh for a time (The Tabernacle at Shiloh in Joshua 18:1), and later, most famously, Jerusalem, where Solomon's Temple was built (see 1 Kings 8).
Key Themes
Deuteronomy 12:11 is replete with significant theological themes. The most prominent is the centralization of worship, a divine mandate for a singular, designated location for all major acts of sacrifice and communal worship. This ensured uniformity, prevented the proliferation of unauthorized altars, and served as a bulwark against syncretism with pagan religions, thereby maintaining the purity of devotion. Closely linked is the theme of God's sovereign choice: the Lord Himself would "choose to cause his name to dwell there," highlighting His initiative and authority in establishing the terms of worship, rather than allowing the people to decide. This signifies His unique, manifest presence and identity being specifically revealed and accessible at this designated site. The verse also underscores obedience to divine command, as the Israelites were to bring "all that I command you" to this place, reinforcing the sanctity of these acts and ensuring they were performed according to God's precise instructions, thereby maintaining the integrity of the covenant relationship. The comprehensive listing of offerings—"burnt offerings, and your sacrifices, your tithes, and the heave offering of your hand, and all your choice vows"—further emphasizes the holiness and comprehensiveness of offerings, signifying that all aspects of their devotion and material blessings were to be consecrated to God at His chosen dwelling.
Exposition and Analysis
Key Word Analysis
This verb (H977) signifies a deliberate, sovereign act of selection, implying a process of testing or trying to determine the best. In the context of Deuteronomy 12:11, it emphasizes that the location for worship is not determined by human preference, convenience, or strategic advantage, but solely by God's divine prerogative. This divine choice underscores God's authority over worship and His people, ensuring that the sanctity of the place derives from His election, not from human merit or design. It sets the chosen sanctuary apart as uniquely consecrated by God Himself.
In biblical thought, "name" (H8034) often represents the character, reputation, authority, and manifest presence of an individual. When God causes His "name to dwell" in a place, it does not imply that the omnipresent God is confined to a physical structure. Rather, it signifies that His unique character, covenant presence, and saving power are specially revealed and accessible there. It is the place where His identity is proclaimed, His glory is manifested, and His covenant relationship with Israel is uniquely experienced and affirmed. This "name" serves as a mark or memorial of His individuality and honor.
This verb (H7931) is closely associated with the Tabernacle (and later the Temple), from which the term "Shekinah" (divine dwelling/glory) is derived. It conveys the idea of God taking up residence among His people in a tangible, albeit spiritual, way. While God is not spatially limited, His "dwelling" in a chosen place indicates a specific locus for His revelatory presence, where He meets with His people, hears their prayers, and receives their worship and offerings according to His prescribed ways. It signifies a unique, localized manifestation of His divine presence for the purpose of covenant interaction, indicating a permanent stay or residence.
Verse Breakdown
This comprehensive list underscores the totality of Israel's covenant obligations and the breadth of their devotion, all to be expressed at the chosen place.
Literary Devices
Deuteronomy 12:11 employs several literary devices to convey its crucial message. Emphasis is achieved through the repeated assertion of God's direct involvement ("the LORD your God shall choose," "cause his name to dwell there") and the comprehensive nature of the command ("all that I command you," "all your choice vows"). This repetition underscores the divine origin and non-negotiable scope of the centralization mandate. The verse also utilizes enumeration by meticulously listing the various types of offerings (burnt offerings, sacrifices, tithes, heave offerings, vows). This detailed catalog serves to clarify the extensive range of Israelite worship practices that were to be centralized, leaving no room for ambiguity or deviation. Furthermore, the passage exhibits a form of theological foreshadowing, as the concept of a singular, divinely chosen dwelling place for God's name anticipates the later construction of Solomon's Temple and, ultimately, points forward to the ultimate dwelling of God's presence in Christ. The structure of the verse, moving from God's choice to the purpose of that choice, and then to the required human response, reflects a typical covenantal pattern of divine initiative followed by human obligation.
Theological and Thematic Connections
Deuteronomy 12:11 stands as a pivotal text for understanding the nature of worship and God's presence in the Old Testament, with profound implications for New Testament theology. The command for a single, divinely chosen sanctuary underscores God's holiness and His desire for pure, undivided worship, free from the syncretistic influences of surrounding cultures. It teaches that true worship is not arbitrary or self-determined but must conform to God's revealed will and be offered in the place and manner He prescribes. This centralization fostered national unity around a common spiritual identity and prevented the fragmentation of Israel's faith into localized, potentially idolatrous cults. It also highlighted the accessibility of God, who, though transcendent, chose to manifest His presence in a specific location for His people to draw near, offer atonement, and experience fellowship.
Reflection and Application
Deuteronomy 12:11, while rooted in the Old Covenant, offers enduring principles for contemporary believers. The core message of God's sovereign choice for worship and the call for pure, centralized devotion remains profoundly relevant. For us, the "place" is no longer a physical temple but the spiritual reality of Christ and His body, the Church. This means our worship should be unified in Christ, free from the "syncretism" of worldly values or self-serving practices. We are called to bring our "offerings"—our lives, talents, resources, and devotion—to the Lord in Spirit and in truth, within the context of the gathered community of believers. This verse challenges us to examine the purity and intentionality of our worship, ensuring that our devotion is solely directed to the one true God, as He has revealed Himself in Christ. It calls us to participate actively and obediently in the life of the Church, which is the dwelling place of God's Spirit today, upholding its unity and sanctity.
Questions for Reflection
FAQ
Why did God insist on one central place of worship for Israel?
God insisted on a single, central place of worship primarily to prevent idolatry and syncretism. As Israel entered Canaan, they would encounter numerous local pagan cults with their own altars and gods. By mandating one location, God ensured that His people would not adopt the practices of the surrounding nations or dilute their worship of Yahweh with foreign deities. It also fostered national unity, providing a common spiritual center for all tribes, and reinforced the unique identity and authority of Yahweh as the one true God. This centralization was crucial for maintaining the purity of their covenant relationship and ensuring that all offerings were presented according to His precise instructions.
Does this verse mean God is confined to a building or specific location?
No, the phrase "cause his name to dwell there" does not imply that the omnipresent God is spatially confined to a physical building. Instead, it signifies a unique, manifest presence of His character, authority, and covenant relationship. God's "name" represents His essence and identity, and His "dwelling" there means that this specific place would be the designated locus where He would meet with His people, hear their prayers, and receive their prescribed offerings, and reveal His will. As Solomon famously prayed at the dedication of the Temple, "But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded?" (1 Kings 8:27). The chosen place was a symbol and a means of access to God's presence, not a limitation of it.
Christ-Centered Fulfillment
Deuteronomy 12:11 finds its ultimate and profound Christ-centered fulfillment in the person and work of Jesus Christ. The Old Testament's emphasis on a single, divinely chosen "place" where God would cause His name to dwell ultimately points to Jesus Himself. He is the true and ultimate "place" where God's presence is fully manifested, for in Him "dwelleth all the fulness of the Godhead bodily" (Colossians 2:9). Jesus declared, "Destroy this temple, and in three days I will raise it up," speaking of the temple of His body (John 2:19). He is the perfect High Priest and the final, complete sacrifice, rendering the Old Covenant system of animal offerings at a physical sanctuary obsolete (Hebrews 10:10). Through His atoning work, believers are now able to worship God not in a specific geographical location, but "in spirit and in truth," for the Father seeks such to worship Him (John 4:23). The centralization of worship in Deuteronomy 12:11 foreshadows the unity found in Christ, where believers from every tribe and nation are brought together into one body, the Church, which is now the spiritual dwelling place for God's Spirit (Ephesians 2:22). Thus, all that was commanded to be brought to the physical sanctuary—offerings, sacrifices, tithes, vows—is now fulfilled in our complete dedication and offering of ourselves as "living sacrifices, holy, acceptable unto God, which is your reasonable service" through Christ Jesus (Romans 12:1).