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 12:19 delivers a solemn, lifelong injunction to the Israelites, commanding them to perpetually remember and provide for the Levites throughout their existence in the Promised Land. This divine imperative underscores the community's enduring responsibility to uphold the welfare of those consecrated to God's service, who, lacking a tribal land inheritance, relied entirely on the tithes and offerings of the other tribes for their sustenance, ministry, and the spiritual health and continuity of worship in Israel.
Context
Literary Context
This instruction is strategically placed within Deuteronomy's comprehensive legal and ethical framework, specifically within Moses' discourse on the laws governing Israel's life in Canaan. Chapter 12 is foundational, establishing the command for the centralization of worship at a single, divinely chosen sanctuary. Moses repeatedly emphasizes the necessity of destroying all pagan altars and bringing all sacrifices, tithes, and offerings to this exclusive place of worship, as seen in Deuteronomy 12:5-7. Within this framework of unified and pure worship, the provision for the Levites is paramount, as they are indispensable for the sanctuary's operation, the administration of justice, and the spiritual instruction of the nation. The verse immediately precedes regulations concerning the consumption of clean and unclean animals, reinforcing the idea that proper conduct and community responsibility extend to all aspects of daily life, even amidst the practicalities of settling in the land.
Historical & Cultural Context
The book of Deuteronomy captures Moses' final addresses to the generation poised to enter Canaan, marking a pivotal transition from a nomadic existence in the wilderness to a settled agricultural society. Unlike the other eleven tribes who would receive specific land allotments, the tribe of Levi was uniquely set apart by God for sacred service. Their inheritance was explicitly declared to be "the Lord" Himself, as articulated in Numbers 18:20 and reiterated in Deuteronomy 18:1-2. This divine decree meant they would not engage in farming or land ownership, making them entirely dependent on the tithes, offerings, and designated cities provided by the other tribes for their livelihood. This unique economic model necessitated a strong, perpetual command for their support, reflecting God's provision for those dedicated to His service and the community's ongoing obligation to uphold that divine arrangement.
Key Themes
Deuteronomy 12:19 powerfully contributes to several overarching themes in the book. It underscores the theme of covenant faithfulness, where obedience to God's commands inherently includes caring for His appointed servants and upholding the divinely established order. It reinforces the principle of community responsibility and social justice, emphasizing that the prosperity and well-being of the nation are intrinsically linked to its equitable treatment of all its members, especially those who are vulnerable or dedicated to spiritual service. The concept of holiness is also present, as the Levites' ability to perform their sacred duties directly impacted the nation's spiritual purity and adherence to God's Law. Furthermore, it highlights the centrality of worship and the necessary support structures for maintaining a holy and obedient nation before God, ensuring that the spiritual infrastructure (the Levites) is sustained for the benefit of all Israel, preventing the spiritual decline seen in later periods when the Levites were neglected, as depicted in Nehemiah 13:10-11.
Exposition and Analysis
Key Word Analysis
This is a strong, imperative verb (H8104) meaning "to guard," "to protect," "to be circumspect," or "to watch out." In this context, it functions as an urgent warning and a call to self-preservation, implying that neglecting this command would have serious negative consequences for the individual and the community. It is not a mere suggestion but a solemn charge to pay close attention and act deliberately, indicating the gravity of the instruction to actively ensure the Levite's well-being.
The root verb (H5800) means "to loosen," "to relinquish," "to abandon," "to leave (destitute)," or "to neglect." Coupled with the negation "not," it forms an absolute prohibition against any form of neglect or abandonment of the Levites. This emphasizes an active, ongoing commitment to provision and care, rather than passive non-interference, underscoring a deep-seated, active responsibility to ensure the Levites' livelihood and prevent their destitution.
This term (H3881) refers specifically to the members of the tribe of Levi, who were set apart by God for sacred service to the Lord and the nation of Israel. This included the priests (descendants of Aaron) and other Levites who assisted in the tabernacle/temple duties, taught the Law, and administered justice throughout the land. Their role was indispensable for the spiritual and judicial life of Israel, making their support a direct contribution to the nation's adherence to God's covenant and the maintenance of true worship.
Verse Breakdown
"Take heed to thyself"
This opening phrase serves as a solemn and urgent warning, placing the responsibility squarely on each individual Israelite. It demands active vigilance and a proactive stance to ensure compliance with the subsequent command, implying that personal discipline and intentionality are required to fulfill this duty. It is a call to self-awareness regarding one's covenantal obligations.
"that thou forsake not the Levite"
This is the core prohibition, directly commanding against any form of neglect, abandonment, or failure to provide for the Levites. It highlights the community's active and ongoing obligation to sustain those dedicated to God's service, who lacked their own means of livelihood and were entirely dependent on the faithfulness of the other tribes for their sustenance and ability to perform their sacred duties.
"as long as thou livest upon the earth"
This phrase emphasizes the perpetual and lifelong nature of the command. It signifies that this responsibility is not a temporary obligation but a continuous, generational commitment for every Israelite. It underscores the enduring dependence of the Levites on the community's faithfulness and the enduring responsibility of the community to uphold God's arrangement for their support throughout their existence in the Promised Land.
Literary Devices
The verse employs several effective literary devices to convey its urgent and perpetual command. The use of a direct imperative ("Take heed") followed by a strong negative command ("forsake not") creates a sense of absolute obligation and leaves no room for misinterpretation or casual disregard. This forceful language underscores the gravity and non-negotiable nature of the instruction. The phrase "as long as thou livest upon the earth" functions as an idiom for perpetuity and a form of hyperbole, emphasizing the enduring, lifelong, and generational nature of this covenantal responsibility. The focus on "the Levite" serves as a synecdoche, where a specific group (the Levites) represents the broader principle of supporting those consecrated to God's service, and by extension, the principle of caring for the vulnerable within the community. The overall tone is one of admonition and exhortation, designed to instill a deep sense of duty and prevent future neglect, a failure that, as history records, would recur throughout Israel's story.
Theological and Thematic Connections
Deuteronomy 12:19 encapsulates a profound theological principle: God's design for His people includes a system of mutual dependence and support, particularly for those dedicated to full-time spiritual service. The Levites, by divine decree, were set apart from land ownership to focus entirely on their sacred duties, making their sustenance a direct responsibility of the community. This arrangement reflects God's care for His servants and His expectation that His people will participate in upholding His divine order. The command is not merely about charity but about covenant faithfulness and ensuring the spiritual health of the nation, as the Levites were essential for teaching the Law, administering justice, and facilitating worship. Neglecting them would be tantamount to neglecting God's own provision and the spiritual well-being of Israel, leading to spiritual decay and a breakdown of the covenant relationship. This principle of supporting those who minister God's Word transcends the Old Covenant, finding continuity in the New Testament church.
Reflection and Application
Deuteronomy 12:19, though rooted in the specific context of ancient Israel, offers timeless principles for believers today, calling us to a posture of active remembrance and generous provision for those who dedicate their lives to proclaiming God's Word and serving His church. Just as the Levites were vital for the spiritual health of Israel, so too are pastors, missionaries, evangelists, and other full-time Christian workers essential for the flourishing of the contemporary church and the spread of the gospel. Our responsibility is not merely to avoid neglecting them, but to proactively ensure their well-being, allowing them to focus on their spiritual labors without undue material burdens. This principle extends beyond financial support to include prayer, encouragement, and practical assistance, fostering a community where those who minister are honored and sustained. It challenges us to examine our own generosity and commitment to supporting the Lord's work, recognizing that our contributions are an act of worship and obedience, contributing directly to the spiritual vitality of God's people and the advancement of His kingdom in every generation.
Questions for Reflection
FAQ
Why were the Levites singled out for this special provision?
The Levites were uniquely set apart by God for sacred service to the entire nation of Israel. Unlike the other tribes, they received no territorial inheritance in the Promised Land, as explicitly stated in Numbers 18:23-24. Their inheritance was the Lord Himself, and their livelihood was designed to come from the tithes, offerings, and specific cities provided by the other tribes. This arrangement allowed them to dedicate themselves fully to their duties—serving in the tabernacle/temple, teaching God's Law, and administering justice—without being distracted by agricultural or economic pursuits. Therefore, the command to support them was not merely charity but a divine mandate to uphold God's chosen system for the spiritual health of the nation, ensuring that those who ministered God's Word were adequately sustained.
What happens if the Levites are "forsaken"?
To "forsake" the Levites meant to neglect their divinely appointed provision, primarily through withholding tithes and offerings. Historically, when Israel failed in this duty, it led to significant spiritual decline. Levites and priests would be forced to abandon their sacred duties to find other means of sustenance, leading to a breakdown in temple service, the teaching of the Law, and the spiritual education of the people. Nehemiah's reforms, for instance, directly address this issue, noting that the Levites had fled to their fields because they were not being supported, as recorded in Nehemiah 13:10-11. This neglect had dire consequences for the nation's spiritual vitality, its adherence to the covenant, and its ability to properly worship God.
Christ-Centered Fulfillment
Deuteronomy 12:19, with its command to perpetually support the Levites, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. While the Old Covenant Levites served as mediators, instructors, and facilitators of worship, pointing to a need for atonement and divine guidance, Jesus is the Great High Priest who perfectly fulfills all priestly functions, offering Himself as the once-for-all sacrifice for sin. He is the ultimate "Levite" who ministers eternally in the heavenly sanctuary, making intercession for His people, as detailed in Hebrews 8:1-2. Furthermore, the principle of supporting those who minister God's Word transcends the Old Covenant, being re-established in the New Testament for those who proclaim the Gospel. Just as the Levites were dependent on the community, so too are those called to full-time ministry today dependent on the body of Christ. The church, as the new Israel, is called to sustain those who devote their lives to building up the body and spreading the good news, recognizing that by doing so, they are participating in Christ's ongoing redemptive work and honoring the Lord who appointed them. This continuous support for ministry is a tangible expression of our love for Christ and our commitment to His kingdom, ensuring that the spiritual nourishment of God's people continues "as long as thou livest upon the earth" until Christ's glorious return.