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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Thou shalt hate all hypocrisy and everything which is not pleasing to the Lord. Do thou in no wise forsake the commandments of the Lord; but thou shalt keep what thou hast received, neither adding thereto nor taking away therefrom. In the church thou shalt acknowledge thy transgressions, and thou shalt not come near for thy prayer with an evil conscience.
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Summary
Deuteronomy 12:31 delivers a profound divine injunction against Israel adopting the abhorrent religious practices of the Canaanite nations, particularly the horrific act of child sacrifice. This command starkly contrasts the holy, exclusive worship demanded by the LORD with the defiling, life-destroying rituals of paganism, underscoring God's intense hatred for practices that desecrate human life and profoundly affront His sacred character and moral law.
Context
Literary Context
Deuteronomy 12:31 is strategically placed within the larger legislative framework of Deuteronomy (chapters 12-26), which outlines the statutes and ordinances Israel was to faithfully observe upon entering the Promised Land. The immediate context of Deuteronomy 12 focuses on establishing the proper place and manner of worship for the LORD. Moses commands the destruction of all pagan altars, sacred pillars, and Asherah poles (e.g., Deuteronomy 12:2-3), emphasizing the necessity of a single, central sanctuary where Israel was to bring all their offerings and sacrifices (e.g., Deuteronomy 12:5-7). Verses 29-30 serve as a direct prelude, issuing a severe warning against inquiring about or imitating the worship practices of the nations Israel was dispossessing, lest they fall into the same spiritual snares. Verse 31 then provides the most extreme and shocking example of these forbidden practices—the burning of children—thereby solidifying the absolute necessity of separating from such defilement and upholding the purity and exclusivity of Yahweh worship.
Historical & Cultural Context
As Israel stood poised on the threshold of Canaan, they faced a land permeated by diverse polytheistic religions and deeply entrenched cultural practices. The indigenous Canaanite religions often involved fertility cults, ritual prostitution, and, most horrifyingly, child sacrifice, typically offered to deities such as Molech or Baal. These extreme acts were believed to appease the gods, ensure agricultural prosperity, or secure military victory. Deuteronomy 12:31 directly confronts this pervasive cultural reality, presenting a divinely ordained, counter-cultural mandate. It vividly illustrates the profound chasm between the LORD, who is the Creator and Giver of life, demanding purity and justice, and the gods of the nations, who were perceived to require the ultimate, most tragic sacrifice. This historical backdrop underscores the urgency and severity of God's warning, as Israel faced immense pressure to conform to the surrounding pagan norms, which threatened to corrupt their covenant relationship with God.
Key Themes
This verse powerfully contributes to several overarching themes within Deuteronomy and the broader Pentateuch. It reinforces the theme of the Purity and Exclusivity of Worship, demanding that Israel worship the LORD alone, without any syncretism or mixture with the defiling practices of surrounding cultures. This principle is foundational to the Mosaic Covenant and is explicitly articulated in the first commandment. Furthermore, it explicitly addresses God's Absolute Rejection of Child Sacrifice, an act repeatedly condemned as an "abomination" (Hebrew: to'evah) throughout the Old Testament. This practice violated the sanctity of human life, which is made in God's image, and demonstrated profound spiritual depravity. Finally, the Lord's vehement hatred for these practices underscores the Holiness and Justice of God, revealing Him as a God who values life, demands purity, and will not tolerate practices that are an affront to His character and moral law, setting Israel apart as a holy nation.
Exposition and Analysis
Key Word Analysis
This primitive root means "to do or make, in the broadest sense and widest application." In the context of "Thou shalt not do so," it signifies the active engagement in, or performance of, the forbidden pagan rituals. The prohibition is not merely against passive acceptance but against any active participation in or imitation of these practices, highlighting the necessity of Israel's complete separation and adherence to God's commands.
This word signifies "something disgusting (morally), i.e. (as noun) an abhorrence; especially idolatry or (concretely) an idol." It carries a strong connotation of something utterly detestable, repugnant, and morally disgusting to God. Its use here emphasizes the extreme gravity and revulsion God feels towards the act of child sacrifice and other pagan rituals, marking them as fundamentally contrary to His nature and will.
This primitive root means "to be (causatively, set) on fire; (cause to, make a) burn((-ing), up) kindle, [idiom] utterly." In the context of child sacrifice, it refers to the complete incineration of the child, often as a ritual offering. This graphic detail underscores the horrific and irreversible nature of the act, highlighting the ultimate desecration of human life and the profound spiritual darkness associated with such pagan worship.
Verse Breakdown
"Thou shalt not do so unto the LORD thy God:"
This opening clause serves as a direct, emphatic prohibition. The phrase "do so" refers back to the detestable practices of the nations described in the preceding verses, and specifically to the abhorrent acts detailed in the rest of this verse. The phrase "unto the LORD thy God" emphasizes that such actions are not merely cultural deviations but direct affronts to the covenant relationship Israel has with Yahweh, who is their exclusive and holy God. This underscores the personal nature of the offense against God Himself.
"for every abomination to the LORD, which he hateth, have they done unto their gods;"
This clause provides the divine rationale for the prohibition. The actions of the Canaanites are not merely different; they are "every abomination"—utterly detestable and repugnant to God. The explicit statement "which he hateth" reinforces the depth of God's moral revulsion, using strong anthropopathic language to convey His righteous indignation. The contrast is stark: what the nations do "unto their gods" (practices they believe are pleasing to their deities) is precisely what the LORD finds abominable and hateful.
"for even their sons and their daughters they have burnt in the fire to their gods."
This final clause provides the most shocking and concrete example of the "abomination." The practice of child sacrifice, burning one's own children, is presented as the epitome of pagan depravity. It is a direct violation of the sanctity of human life, a profound act of spiritual rebellion, and the ultimate expression of the perversion inherent in the worship of false gods. This horrific act serves as the ultimate justification for God's command for Israel to utterly separate themselves from such practices, highlighting the extreme moral chasm between Yahweh and the pagan deities.
Literary Devices
Deuteronomy 12:31 employs several potent literary devices to convey its urgent and severe message. Contrast is paramount, sharply distinguishing the holy, life-affirming worship of Yahweh from the defiling, life-destroying rituals of pagan deities. The verse juxtaposes "the LORD thy God" with "their gods," highlighting the irreconcilable differences in their natures and demands. Hyperbole or Intensification is used through the phrase "every abomination," emphasizing the comprehensive and utter detestability of these practices in God's sight, leaving no room for ambiguity. The explicit declaration "which he hateth" functions as a strong Anthropomorphism, attributing human emotion (hatred) to God to convey the depth of His moral revulsion and righteous anger against such practices. Finally, the graphic detail of "burnt in the fire" serves as powerful Imagery, designed to evoke horror and underscore the extreme nature of the sin, ensuring the audience fully grasps the severity and depravity of the prohibition.
Theological and Thematic Connections
Deuteronomy 12:31 profoundly articulates God's unwavering commitment to the sanctity of human life and the purity of worship. It establishes a clear boundary between the covenant community and the surrounding pagan nations, emphasizing that Yahweh's unique and holy character demands an exclusive and undefiled devotion. The abhorrence of child sacrifice is not merely a cultural preference but a fundamental theological principle rooted in God's nature as the Creator and Giver of life, who values every human being made in His image. This verse serves as a foundational text for understanding God's absolute rejection of any practice that devalues human life or seeks to manipulate the divine through horrific means, reinforcing the truth that true worship is characterized by holiness, justice, and the preservation of life, standing in stark opposition to the darkness of idolatry.
Reflection and Application
Deuteronomy 12:31, while rooted in ancient Israel's specific historical context, resonates with enduring spiritual principles for believers today, calling us to a radical commitment to the purity and exclusivity of our worship. Just as Israel was warned against adopting the "abominations" of their surrounding culture, we too must vigilantly guard against spiritual compromise, refusing to integrate worldly values, philosophies, or practices that contradict God's revealed truth into our faith or lifestyle. This verse forcefully reminds us of God's profound value for human life, especially the innocent and vulnerable. While literal child sacrifice is not a prevalent issue in most contemporary societies, the underlying principle calls us to champion the sanctity of life in all its forms, from conception to natural death, recognizing its inherent dignity as created in God's image. Our devotion must be solely to the Lord, free from any "abominations" of modern idolatry—be it materialism, self-worship, the pursuit of power, entertainment, or anything else that seeks to usurp God's rightful place in our hearts and lives. This requires discerning what God truly hates and aligning our hearts and actions with His holy character.
Questions for Reflection
FAQ
What does "abomination" truly mean in this context?
The Hebrew word for "abomination" is tôwʻêbah (H8441), which signifies something utterly detestable, repugnant, and morally disgusting to God. It's not merely something God dislikes; it's something that is fundamentally contrary to His holy character and moral order. In Deuteronomy 12:31, it specifically refers to the pagan religious practices of the Canaanites, especially child sacrifice, which God views as an extreme defilement of both human life and proper worship. The term is used elsewhere in Scripture to describe idolatry, sexual perversion, and unjust dealings, all of which are an affront to God's holiness and His covenant with Israel.
Why was child sacrifice so particularly detestable to God?
Child sacrifice was abhorrent to God for multiple profound reasons. Firstly, it violated the sanctity of human life, which is uniquely created in God's image. To willfully destroy an innocent life, especially one's own child, was the ultimate act of dehumanization and a direct assault on the Creator's design. Secondly, it represented the pinnacle of idolatry and spiritual rebellion, offering the most precious gift—a child—to a false god, thereby usurping the LORD's rightful place as the sole object of worship and provider of life. Thirdly, it was a perversion of the concept of sacrifice, turning a symbol of devotion into an act of horrific cruelty and manipulation. God's revulsion is repeatedly expressed, as seen in passages like Leviticus 18:21 and Jeremiah 32:35, where He declares such acts were "not commanded, nor did it come into my mind."
Christ-Centered Fulfillment
Deuteronomy 12:31, with its stark prohibition against defiling worship and child sacrifice, finds its ultimate fulfillment and resolution in Jesus Christ. The abhorrent practices of paganism, which demanded the ultimate, horrific sacrifice of innocent human life to appease false deities, stand in stark contrast to the perfect, once-for-all sacrifice of God's own Son, Jesus Christ. Unlike the pagan deities who required human appeasement, our God, in His infinite love and justice, provided the Lamb of God who takes away the sin of the world. Through Christ's sacrificial death on the cross, the ultimate "abomination" of human sin is atoned for, and humanity is freed from the bondage of idolatry and the need for self-destructive rituals. Believers are now called to a new form of worship: not through the burning of children, but through the presentation of their bodies as a living sacrifice, holy and acceptable to God, which is their spiritual worship. In Christ, the sanctity of life is upheld and redeemed, and the call to exclusive worship of the one true God is perfectly realized, not through fear of pagan defilement, but through the liberating power of the Holy Spirit who enables us to worship in spirit and truth, reflecting God's holy character in all aspects of our lives.