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Commentary on Deuteronomy 17 verses 1–7
Here is, I. A law for preserving the honour of God's worship, by providing that no creature that had any blemish should be offered in sacrifice to him, Deu 17:1. This caveat we have often met with: Thou shalt not sacrifice that which has any blemish, which renders it unsightly, or any evil matter or thing (as the following word night better be rendered), any sickness or weakness, though not discernible at first view; it is an abomination to God. God is the best of beings, and therefore whatsoever he is served with ought to be the best in its kind. And the Old Testament sacrifices in a special manner must be so, because they were types of Christ, who is a Lamb without blemish or spot (Pe1 1:19), perfectly pure from all sin and all appearance of it. In the latter times of the Jewish church, when by the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, with offering the blind, and the lame, and the sick for sacrifice, Mal 1:8.
II. A law for the punishing of those that worshipped false gods. It was made a capital crime to seduce others to idolatry (ch. 13), here it is made no less to be seduced. If the blind thus mislead the blind, both must fall into the ditch. Thus God would possess them with a dread of that sin, which they must conclude exceedingly sinful when so many sanguinary laws were made against it, and would deter those from it that would not otherwise be persuaded against it; and yet the law, which works death, proved ineffectual. See here,
1.What the crime was against which this law was levelled, serving or worshipping other gods, Deu 17:3. That which was the most ancient and plausible idolatry is specified, worshipping the sun, moon, and stars; and, if that was so detestable a thing, much more was it so to worship stocks and stones, or the representations of mean and contemptible animals. Of this it is said, (1.) That it is what God had not commanded. He had again and again forbidden it; but it is thus expressed to intimate that, if there had been no more against it, this had been enough (for in the worship of God his institution and appointment must be our rule and warrant), and that God never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures: had God commanded them to do it, they might justly have complained of it as a reproach and disparagement to them; yet, when he has forbidden it, they will, from a spirit of contradiction, put this indignity upon themselves. (2.) That it is wickedness in the sight of God, Deu 17:2. Be it ever so industriously concealed, he sees it, and, be it ever so ingeniously palliated, he hates it: it is a sin in itself exceedingly heinous, and the highest affront that can be offered to Almighty God. (3.) That it is a transgression of the covenant. It was on this condition that God took them to be his peculiar people, that they should serve and worship him only as their God, so that if they gave to any other the honour which was due to him alone that covenant was void, and all the benefit of it forfeited. Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks them marriage bond. (4.) That it is abomination in Israel, Deu 17:4. Idolatry was bad enough in any, but it was particularly abominable in Israel, a people so blessed with peculiar discoveries of the will and favour of the only true and living God.
2.How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods, (1.) Enquiry must be made, Deu 17:4. Though it appears not certain at first, it may afterwards upon search appear so; and, if it can possibly be discovered, it must not be unpunished; if not, yet the very enquiry concerning it would possess the country with a dread of it. (2.) Evidence must be given in, Deu 17:6. How heinous and dangerous soever the crime is, yet they must not punish any for it, unless there were good proof against them, by two witnesses at least. They must not, under pretence of honouring God, wrong an innocent man. This law, which requires two witnesses in case of life, we had before, Num 35:30; it is quoted, Mat 18:16.
3.What sentence must be passed and executed. So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, whether man or woman, for the infirmity of the weaker sex would be no excuse, Deu 17:5. The place of execution must be the gate of the city, that the shame might be the greater to the criminal and the warning the more public to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false. This custom might be of use to deter men from false-witness bearing. The witnesses are really, and therefore it was required that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, who were thus to testify their detestation of the crime and to put the evil away from among them, as before, Deu 13:9.
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SUMMARY
Deuteronomy 17:1 issues a stringent prohibition against offering any animal sacrifice to the LORD God that possesses a physical defect or is otherwise imperfect. This divine command underscores the absolute holiness of God, who demands only the finest and most perfect offerings in worship, declaring that any blemished sacrifice is an "abomination" to Him, signifying His utter detestation for anything less than complete purity and integrity in approaching His divine presence.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 17:1 employs several effective literary devices to convey its message with clarity and force. The primary device is Legal Prohibition, stated directly and unequivocally ("Thou shalt not..."), which is characteristic of the Deuteronomic code's didactic and prescriptive nature. This direct command emphasizes the absolute authority of God's law. The verse also utilizes Specification, detailing the types of animals ("bullock, or sheep") and the nature of the unacceptable conditions ("blemish, or any evilfavouredness"), ensuring precision and leaving no room for misinterpretation regarding the required purity. Furthermore, the verse employs Theological Justification, providing a clear reason for the prohibition: "for that [is] an abomination unto the LORD thy God." This "for" clause grounds the legal command in God's character and holiness, transforming it from a mere rule into a profound theological statement. Finally, there is an element of Symbolism, where the physical perfection of the animal symbolizes the spiritual purity and wholehearted devotion required of the worshiper and the absolute holiness of God Himself.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 17:1 is not merely an archaic ritualistic command but a profound statement about the nature of God and the character of true worship. It reveals God as utterly holy, deserving of nothing less than absolute perfection and the very best from His people. This demand for unblemished offerings underscores that worship is not a casual affair but a sacred encounter requiring integrity, reverence, and purity of heart. The principle extends beyond the physical sacrifice to encompass the worshiper's attitude, emphasizing that God looks for sincerity and wholehearted dedication, rejecting anything that is half-hearted, defiled, or offered out of convenience rather than genuine devotion. This foundational principle of offering the best and unblemished foreshadows the ultimate perfect sacrifice necessary for true reconciliation.
REFLECTION AND APPLICATION
While the sacrificial system of the Old Testament has been fulfilled in Christ, the enduring principles embedded in Deuteronomy 17:1 remain profoundly relevant for believers today. This verse calls us to a radical re-evaluation of what we offer to God in every sphere of our lives. It challenges us to move beyond mere outward forms of religiosity to cultivate a heart of genuine devotion, integrity, and excellence in our service, worship, and daily walk. Just as the ancient Israelite was forbidden to bring a second-rate animal to the altar, we are called to present our very best—our time, talents, resources, and affections—to the Lord. Our "living sacrifice" (Romans 12:1) must be characterized by sincerity, purity of motive, and a sincere desire to honor God above all else, recognizing His supreme worthiness and holiness.
Questions for Reflection
FAQ
Why was God so strict about requiring unblemished animals for sacrifice?
Answer: God's strictness regarding unblemished sacrifices was multifaceted, rooted in His divine character and His covenant relationship with Israel. Firstly, it underscored His absolute holiness and perfection; He is worthy of nothing less than the very best. Imperfection in an offering would be an affront to His flawless nature. Secondly, it served to distinguish Israel's worship from the practices of surrounding pagan nations, who sometimes offered inferior or even grotesque sacrifices. This requirement reinforced Israel's unique identity as a holy nation set apart for Yahweh. Thirdly, the unblemished animal symbolized the purity and wholeness required of the worshiper's heart and the integrity of their devotion. Offering a blemished animal suggested a lack of reverence, a half-hearted commitment, or an attempt to defraud God, which was seen as an "abomination" (Deuteronomy 17:1). Finally, this meticulous standard foreshadowed the ultimate perfect sacrifice that would be required to truly atone for sin, pointing to the coming Messiah.
Does this Old Testament law about unblemished sacrifices still apply to Christians today?
Answer: While the literal practice of animal sacrifice has been fulfilled and rendered obsolete by the perfect sacrifice of Jesus Christ, the underlying spiritual principles of Deuteronomy 17:1 remain profoundly relevant for Christians. We are no longer required to offer physical animals, as Christ became the ultimate "Lamb of God, who takes away the sin of the world!" (John 1:29). However, the demand for an "unblemished" offering translates into a call for integrity, sincerity, and excellence in our spiritual lives and worship. Christians are called to present their "bodies as a living sacrifice, holy and acceptable to God" (Romans 12:1), which implies offering our best time, talents, resources, and affections to Him. The principle teaches us that God desires genuine, wholehearted devotion, free from spiritual "blemishes" of hypocrisy, apathy, or impurity.
What does the term "abomination" (Hebrew: tôwʻêbah') signify in this context?
Answer: The term "abomination" (Hebrew: tôwʻêbah') is one of the strongest words in the Old Testament to express God's utter detestation and moral repulsion. In the context of Deuteronomy 17:1, it signifies that a blemished sacrifice is not merely undesirable or a minor infraction, but something deeply offensive and repugnant to God's holy character. This term is frequently used elsewhere in the Old Testament to describe idolatry, sexual perversions, unjust weights and measures, and other practices that directly violate God's moral law and covenant. Its application to an imperfect sacrifice elevates the act to a profound spiritual offense, indicating that such an offering is an affront to God's dignity and a direct challenge to His demand for purity and perfection in worship. It underscores the severity with which God views anything that compromises the integrity of His worship and the holiness of His name.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 17:1, with its stringent demand for an unblemished sacrifice, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The Old Testament sacrificial system, though divinely ordained, was inherently imperfect and temporary, serving as a shadow pointing to a greater reality. The inability of animal blood to truly take away sin (Hebrews 10:4) highlighted the need for a perfect, once-for-all offering. Jesus Christ perfectly embodies the "unblemished" requirement; He lived a sinless life, "without blemish and without spot" (1 Peter 1:19), making Him the only acceptable sacrifice for the sins of humanity. His death on the cross was the perfect, once-for-all atonement, satisfying God's righteous demand for purity and dealing decisively with the "abomination" of human sin. Through His perfect sacrifice, believers are now made holy and acceptable in God's sight (Hebrews 9:14), enabling them to draw near to God with confidence, no longer needing to offer physical animals, but presenting themselves as "living sacrifices" (Romans 12:1) made pure by the Lamb of God.