Exegetical and Hermeneutical Commentary of Deuteronomy 12:29
When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;
29 31. Transition to the Laws in 13 (and those in Deu 16:21 to Deu 17:7)
When settled in W. Palestine Israel shall not inquire into the manner of the worship of the local deities, and so be enticed to imitate it in the worship of their own God, for the Canaanites in their worship practise every abomination to Jehovah: they even burn their children to the gods. Here we meet one of the greater difficulties raised by the order of the laws in the code. For unless this short passage be merely one of the many exhortations, which, like a chorus, break in upon both the narratives and the laws of D, it is meant as an introduction to the laws against seducers to idolatry, which follow in ch. 13. Yet, as such, it is abrupt and incomplete; Deu 12:31 warns against every abomination to Jehovah, and then, instead of a list of those abominations, gives only one. Now others are given in Deu 16:21 to Deu 17:7; and that passage is clearly out of place where it stands, between laws relating to judicial authorities and procedure. The suggestion has therefore been made (first by Dillmann, cp. Driver on Deu 16:21 and Bertholet on Deu 12:29 and Marti in Kautzsch’s Heil. Schrift des A.T.) that Deu 16:21 to Deu 17:7 originally stood between Deu 12:29-31 and Deu 13:2 ff. There is much in favour of this suggestion; Deu 16:21 to Deu 17:7 naturally continues Deu 12:29-31 and has phrases in common with this ( which thy God hateth and abomination), while its second part commanding the punishment of idolatrous Israelites as naturally leads up to the three laws in Deu 13:2 ff. (Deu 13:1 ff.). On the relation to Deu 12:29-31 of Deu 18:9-12, also on the sacrifice of children, see on the latter passage. A further difficulty is Deu 12:32 (Deu 13:1), see the note on it.
Deu 12:29. When the Lord thy God shall cut off the nations ] So Deu 19:1 (cp. deuter. Jos 23:4 f.); beyond this the verses differ.
whither thou goest in to dispossess them ] Characteristic of the Sg. passages, cp. Deu 9:5; Deu 19:1 has whose land the Lord thy God is about to give thee.
and thou shalt have dispossessed them ] So Deu 19:1: R.V. succeedest them.
and dwellest in their land ] Deu 19:1, their cities.
Deu 12:30. take heed to thyself ] See Deu 6:12.
ensnared to follow them ] snared away after them; cp. Deu 7:16; Deu 7:25.
inquire not after ] See on seek, Deu 12:5.
How do these nations, serve, etc.] Rather How used these nations to worship.
so will I do, I also or in my turn ] The lighter form of the pronoun, ’ a n, used in the Song 32 and throughout P, is found in D (which elsewhere uses the heavier form ’nki) only here and Deu 29:5; and is to he explained by the common O.T. usage of preferring ’ a n when the pronoun is employed in emphasis as here.
The whole verse is true to the religious situation in which Israel found themselves after settlement in Canaan. They came under the belief, prevalent in antiquity, that not only must the gods of a land be propitiated by its invaders, but that worship must be offered only after the local mishpat or ritual (1Sa 26:19; 2Ki 17:25 ff.). So they inquired what that mishpat was and conformed to it the worship of their own God, with the result of confusing Him with the gods of the land.
for even their sons and their daughters do they burn ] or used to burn. That the Semites (as well as other ancient races) sacrificed children has been amply proved. Mesha of Moab, hard pressed by Israel, slew his first-born to Kemosh (2Ki 3:27) just as we know, through the Greeks (Diod. Sic. xx. 14, Porph. apud Euseb. Praep. Evang. iv. (64, 4), was the practice of Phoenicians and Carthaginians in times of national danger or disaster. On human sacrifices among them, the Syrians, and ancient Arabs see notes to pp. 346 ff. of W. R. Smith’s Rel. Sem. For the Canaanites the evidence of the sacrifice of children by slaughter and burning is conclusive, both from the O.T. texts, and recent discoveries:
At Gezer round the feet of the maeboth (see on Deu 16:22) and ‘over the whole area of the High Place the earth was discovered to be a regular cemetery in which the skeletons of young infants were buried. These infants were never more than a week old. Two at least showed marks of fire.’ They were buried in jars, each with a lamp and a bowl, as if symbols of fire and blood (R. A. S. Macalister, PEFQ, 1903, Bible Side Lights etc., 73 f.). At Ta‘anak Sellin found jars with the remains of 20 infants, some up to 5 years of age close to a rock altar ( Tell Ta‘annek, 35 ff.). At Megiddo (Tell el-Mutesellim) under the corner of a temple four jars with remains of infants were dug up from a stratum probably of the late Israelite period. Others have been found under the walls of houses, but whether these were of still-born infants or of such as died naturally is not known; in Egypt, as the present writer has been informed by the American missionaries, the still-born children of Copts are buried in the house (whether with the hope that they may be re-born into it?). See further Frazer, Adonis, Attis etc. 78. But there can be no doubt of the fate of those found in the sanctuaries; the marks of fire on some and the presence of lamps and bowls prove slaughter and sacrifice by fire. So too the vb. burn used here and in Jer 7:31; Jer 19:5, as well as the story of Abraham and Isaac, indicates a full sacrifice, slaughter and at least partial consumption by fire on an altar. On this Eze 16:21 (cp. Eze 23:39) is explicit: thou hast slain my children and didst deliver them up in causing them to pass through (sc. the fire) to them. The fire was the means of their conveyance to the deity. Therefore the expression to make son or daughter pass through the fire (Deu 18:10) cannot he explained as merely a consecration or ordeal by fire. The data do not enable us to determine whether at any time the practice of devoting the firstborn was binding and universal among the Canaanites, or was confined to periods of calamity. That even among the Canaanites there was a revolt from it is proved by Mr Macalister’s discovery ( op. cit. 170 f., PEFQ, 1903, 8 f.), in some strata of the pre-Israelite period, of lamps and bowls buried with the jars instead of children and as if in substitution for these.
The practice by Israel of sacrificing children after the same fashion and from the same motives is proved by the narratives and laws of the Old Testament as well as by the prophets:
The story, which is found in E, Genesis 22, that the divine word bade Abraham sacrifice Isaac and then revealed a substitute in the ram, is evidence that at one time among the Hebrews the belief had prevailed in the duty of fathers to slay their children, if required, us proof of their fidelity to their God, but that by His mercy a substitute was allowed. This is confirmed by the form of the law in J, Exo 13:12. Though this sanctions the redemption of the firstborn son by an animal, the way in which it opens thou shalt cause to pass over unto Jehovah all that openeth the womb and every firstling which thou hast that Cometh of a beast indicates that the original principle, on which Israel acted, was that the firstborn of men, equally with those of animals, were due to the deity by sacrifice. In Judah in the 7th century the popular belief was that Jehovah Himself had given a law obliging the burning of children, for Jeremiah (or a deuteronomic writer whose words have been here placed among his prophecies) emphatically denies the existence of such a law: which I commanded not, neither came it into my mind (Jer 7:31, Jer 19:5). On the other hand Ezekiel supports the opinion that Israel’s God had given such a law and explains that this was in order to punish the second generation in the wilderness. 20:25: moreover I gave them also statutes not good and judgements whereby they should not live, and I polluted them in their own gifts, in that they caused to pass through (sc. the fire) all that openeth the womb, that I might make them desolate (see A. B. Davidson’s note on this passage in Ezekiel in this series).
There was therefore a memory in Israel that the fathers of the race had shared the general Semitic conscience that the sacrifice of children was sanctioned or even expressly commanded by God, but that from an early time He had permitted the substitution of an animal, which permission, J tells us, was expressly dictated by Moses at the Exodus. In the early centuries after the settlement there are no instances of child-sacrifice in Israel except in the story of Jephthah (and more doubtfully in that of Hiel, the re-builder of Jericho). And the cases which recur later are all explicable by the bad influence of the neighbouring heathen, and the panic produced by national disaster, either actual or threatened. So in the case of Ahaz (2Ki 16:4), the historical character of which there is no reason to doubt (see as against Moore, E.B. art. ‘Molech’ the present writer’s Jerusalem, ii. 127, 264); and so with the recrudescence of the practice in the 7th century under Manasseh, and the use of the horrible Topheth or Tephath in the valley of Hinnom (Jer 7:31; Jer 19:5; ‘Mi.’ Deu 6:6 f.; Eze 16:21; Eze 20:18 ff; Eze 23:39). The present Hebrew text of Jer. says that these sacrifices were offered to ‘Molech,’ but ‘there are grounds for believing that this was a divine title, Melek or King, rather than a name; and that the awful despot who demanded such a propitiation was regarded by the Jews as none other than their own God’ ( Jerusalem, ii. 264). This is clear, as we have seen above, from the passages in Jeremiah and Ezekiel. And the reason is plain why D, a work of the 7th century, should alone of all Israel’s law-books be ardent, equally with the great prophets of the time, in repudiating child-sacrifice.
Fuente: The Cambridge Bible for Schools and Colleges
Whither thou goest to possess them; of which phrase see Deu 9:1; 11:23
Fuente: English Annotations on the Holy Bible by Matthew Poole
29, 30. Take heed to thyself thatthou be not snared by following them . . . saying, How did thesenations serve their gods?The Israelites, influenced bysuperstitious fear, too often endeavored to propitiate the deities ofCanaan. Their Egyptian education had early impressed that bugbearnotion of a set of local deities, who expected their dues of all whocame to inhabit the country which they honored with their protection,and severely resented the neglect of payment in all newcomers[WARBURTON]. Taking intoconsideration the prevalence of this idea among them, we see thatagainst an Egyptian influence was directed the full force of thewholesome caution with which this chapter closes.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
When the Lord thy God shall cut off the nations from before thee,…. The seven nations of the land of Canaan, De 7:1,
whither thou goest to possess them, and thou succeedest them, and dwellest in their land; or to inherit them, and thou dost inherit them, by dwelling in their land.
Fuente: John Gill’s Exposition of the Entire Bible
Verses 29-32:
This text is a repetition of the warning given in verse 2, q.v. It is a stern, solemn warning against any intercourse with the idolatrous practices of the inhabitants of the Land.
The text implies that Israel was not to inquire after the manner of the pagan worship, even as a matter of curiosity. Such knowledge could become a snare that would lead them into idolatry. This is a reminder that God does not want His child to know the details of evil with his mind, Eph 5:12; 1Th 5:22; 2Co 6:17.
Jehovah God is pure, holy, just, and righteous. He will not accept worship after the manner of the false gods of the heathen. His worship must reflect His character. This is true today as in Israel’s day, Joh 4:23-24; Php_4:8.
History records the excesses of immorality and cruelty which the Canaanites practiced. Among these was the practice of offering children as burnt sacrifices, particularly in the worship of Molech, see Lev 18:21; Lev 20:1-5.
Fuente: Garner-Howes Baptist Commentary
29. When the Lord thy God shall cut off. This passage has some affinity to that in the eighteenth chapter of Deuteronomy, which we have already remarked on. For inasmuch as it was easy for the people to lapse into the imitation of the Gentiles, and to worship their false gods, under whose protection the inhabitants boasted their land to be, all inquiry respecting them is also strictly forbidden. (305) For this is the origin of idolatry, when the genuine simplicity of God’s worship is known, that people begin to be dissatisfied with it, and curiously to inquire whether there is anything worthy of belief in the figments of men; for men’s minds are soon attracted by the snares of novelty, so as to pollute, with various kinds of leaven, what has been delivered in God’s word. Nor does he only withdraw and restrain them from the desire of inquiry, but expressly commands them to “take heed to” themselves, or to keep themselves; because men are naturally disposed to this wanton curiosity, and take much delight in it. Therefore God encloses His people with barriers, which may keep them back from all hurtful desires; nay, He would have them so abominate the practice of superstitions, as to fly even from the infection of hearing of them. We must briefly observe respecting the words, which we have translated “to possess the nations,” that Moses does not mean that they were to become their prey, so as to be their slaves by right of capture, but that he refers to the land. Therefore he says, “thou shalt possess them before thy face;” i.e., when they are destroyed, the land will be vacant for you to possess it. In the Hiphil conjugation this word signifies to expel, as we have already seen; and to this meaning Moses perhaps makes allusion. The word (306) which I have translated “illa-queare,” to snare, some interpreters render to stumble, and others to be carried away, which would be more agreeable to the construction, “lest you should be carried away after them;” yet I have been unwilling to depart from the generally received opinion, when the metaphor of “ensnaring” is very appropriate; as if he had said, that all the perversities of the Gentiles were so many nets or snares to entrap men, if they come too near them; for it presently follows, “after that they be destroyed,” which some also thus render, “lest you should perish after them,” as if He would awaken their fears by holding forth the example of their destruction.
(305) Addition in French, “de peur que de l’un ils ne vienent a l’autre;” for fear that they should pass from one to the other.
(306) תנקש, 2. fut. pass. of נקש. The Chaldee paraphrast is cited by S. M. as explaining it by a word equivalent to thou stumble. It does not appear who has rendered it be carried away. — W.
Pol. Syn. gives “aberres,” as the Syriac version, and “ne captarts,” as that of Malvenda.
Fuente: Calvin’s Complete Commentary
LESSON TEN Deu. 12:29 to Deu. 13:18; Deu. 17:2-13
2. ONE GOD: DEATH PENALTIES FOR APOSTASY
(Deu. 12:29 to Deu. 13:18; Deu. 17:2-13)
29 When Jehovah thy God shall cut off the nations from before thee, whither thou goest in to dispossess them, and thou dispossessest them, and dwellest in their land; 30 take heed to thyself that thou be not ensnared to follow them, after that they are destroyed from before thee; and that thou inquire not after their gods, saying, How do these nations serve their gods? even so will I do likewise. 31 Thou shalt not do so unto Jehovah thy God: for every abomination to Jehovah, which he hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
32 What thing soever I command you, that shall ye observe to do: thou shalt not add thereto, nor diminish from it.
If there arise in the midst of thee a prophet, or a dreamer of dreams, and he give thee a sign or a wonder, 2 and the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3 thou shalt not hearken unto the words of that prophet, or unto that dreamer of dreams: for Jehovah your God proveth you, to know whether ye love Jehovah your God with all your heart and with all your soul. 4 Ye shall walk after Jehovah your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him and cleave unto him. 5 And that prophet, or that dreamer of dreams, shall be put to death, because he hath spoken rebellion against Jehovah your God, who brought you out of the land of Egypt, and redeemed thee out of the house of bondage, to draw thee aside out of the way which Jehovah thy God commanded thee to walk in. So shalt thou put away the evil from the midst of thee.
6 If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; 7 of the gods of the peoples that are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; 8 thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 9 but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10 And thou shalt stone him to death with stones, because he hath sought to draw thee away from Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage. 11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is in the midst of thee.
12 If thou shalt hear tell concerning one of thy cities, which Jehovah thy God giveth thee to dwell there, saying, 13 Certain base fellows are gone out from the midst of thee, and have drawn away the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known; 14 then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of thee, 15 thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein and the cattle thereof, with the edge of the sword. 16 And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, unto Jehovah thy God: and it shall be a heap for ever; it shall not be built again. 17 And there shall cleave nought of the devoted thing to thy hand; that Jehovah may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; 18 when thou shalt hearken to the voice of Jehovah thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of Jehovah thy God.
THOUGHT QUESTIONS 12:29-13:18
236.
After destroying idol worship why would anyone be ensnared in it?
237.
Are we to infer that these idolators had had opportunity to know the one true God and had steadfastly refused to worship Him? or that they were being slain in their ignorance?
238.
Are we to understand from Deu. 12:2 that certain false prophets can perform a sign of wonder?
239.
Explain in your own words just how God tested some persons. Cf. Deu. 12:3-4.
240.
Why not preach to some of these idolators?
241.
Specify what was so attractive in the worship of these other gods that some would be willing to risk their very lives for the worship of them.
242.
What lesson for love, hatred, right, wrong, are in the example of killing your own loved ones because of idolatry?
243.
If such stringent measures were taken by Israel, how often would they be repeated? As to the use of a preventive measure how could the fewest lives be lost and still preserve the worship of Jehovah?
244.
Please do enough research to discover the total procedure involved before passing the death penalty upon an individual or a city. Cf. Deu. 17:2-7; Deu. 19:15-19; Lev. 24:10-14; Jos. 8:4-7.
245.
Are there lessons here for present-day church discipline? Cf. Mat. 18:15-20; Luk. 17:3-4; Gal. 6:1; Jas. 5:19-20.
AMPLIFIED TRANSLATION 12:29-13:18
29 When the Lord your God cuts off before you the nations whom you go to dispossess, and you dispossess them and live in their land,
30 Be watchful that you are not ensnared into following them after they have been destroyed before you, and that you do not inquire after their gods, saying, How did these nations serve their gods? I will do likewise.
31 You shall not do so to the Lord your God; for every abominable thing which the Lord hates they have done for their gods; for even their sons and their daughters they have burned in the fire of their gods.
32 Whatever I command you, be watchful to do it; you shall not add to it or diminish it.
If a prophet arises among you, or a dreamer of dreams, and gives you a sign or a wonder,
2 And the sign or the wonder he foretells to you comes to pass, and if he says, Let us go after other gods, which you have not known, and let us serve them,
3 You shall not listen to the words of that prophet or to that dreamer of dreams; for the Lord your God is testing you, to know whether you love the Lord your God with all your [mind and] heart and with your entire being.
4 You shall walk after the Lord your God and (reverently) fear Him, and keep His commandments and obey His voice, and you shall serve Him and cling to Him.
5 But that prophet or that dreamer of dreams shall be put to death, because he has talked rebellion and turning away from the Lord your God, Who brought you out of the land of Egypt, and redeemed you out of the house of bondage; that man has tried to draw you aside from the way in which the Lord your God commanded you to walk. So shall you put the evil away from your midst.
6 If your brother, the son of your mother, or your son or daughter, or the wife of your bosom, or your friend, who is as your own life, entice you secretly, saying, Let us go and serve other gods, which you have not known, you nor your fathers;
7 Of the gods of the peoples who are round about you, near you or far away from you, from one end of the earth to the other,
8 You shall not consent to him, or listen to him; nor shall your eye pity him, nor shall you spare him or conceal him;
9 But you shall surely kill him; your hand shall be first upon him to put him to death, and afterwards the hand of all the people.
10 And you shall stone him to death with stones, because he has tried to draw you away from the Lord your God, Who brought you out of the land of Egypt, from the house of bondage.
11 And all Israel shall hear, (and reverently) fear, and shall do no more any such wickedness as this among you.
12 If you hear it said in one of your cities, which the Lord your God has given you in which to dwell,
13 That certain base fellows have gone out from your midst, and have enticed away the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known;
14 Then you shall inquire and make search and ask diligently; and, behold, if it be true and certain that such an abominable thing has been done among you,
15 You shall surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all who are in it, and its beasts, with the edge of the sword.
16 And you shall collect all its spoil into the midst of its open square, and shall burn the city with fire, with every bit of its spoil [as a whole burnt offering] to the Lord your God; it shall be a heap [of ruins] for ever; it shall not be built again.
17 And nothing of the accursed thing shall cling to your hand; that the Lord may turn from the fierceness of His anger, and show you mercy, and have compassion on you, and multiply you, as He swore to your fathers,
18 If you obey the voice of the Lord your God, to keep all His commandments which I command you this day, to do what is right in the eyes of the Lord your God.
COMMENT 12:29-13:18
Note that in these verses we have
(1)
Warnings against being seduced and ensnared into idolatrous practices (Deu. 12:29-32)
(2)
Idolatrous prophets and dreamers to be slain (Deu. 13:1-5)
(3)
Idolatrous relatives and friends to be slain (Deu. 13:6-11)
(4)
Idolatrous cities to be destroyed and their inhabitants slain (Deu. 13:12-18)
Thus this entire section is concerned with cautions and warnings about being led away into idolatry.
INQUIRE NOT AFTER THEIR GODS, SAYING, HOW DO THESE NATIONS SERVE THEIR GODS? EVEN SO WILL I DO LIKEWISE (Deu. 12:30)There is always a danger in the process of informing oneself of something that is evil. The motives (at first) may be ever so pureperhaps to gain information for the purpose of helping someone in a false religious system. But, all too often, there is a foggy and ethereal line between such a persons information and his own beliefs, What he knows he tends to believewhether right or wrong. We would not stifle an investigating spirit and an inquisitive mind. Only let that mind be first firmly established in Christ, and the motives for investigation be an ever more useful service to Christ, These inspiredbut with a sensual heart! Doubtless they wanted the lowdown on all the immoral and godless rites the heathen practicedso they could try their hand at it!
FOR EVEN THEIR SONS AND THEIR DAUGHTERS DO THEY BURN IN THE FIRE TO THEIR GODS (Deu. 12:31)See also Deu. 18:9-12, Psa. 106:34-37, Eze. 16:20-21. This was practiced in the worship of several gods in the areas surrounding Israel, especially Molech (Moloch, Milcom), Lev. 18:21; Lev. 20:1-5; 2Ki. 23:10the national god of the Ammonites, and Chemosh, the national god of the Moabites, 1Ki. 11:7, Cf. 2Ki. 3:27; and apparently Baal, 2Ki. 17:16-17.
AND THE SIGN OR THE WONDER COME TO PASS (Deu. 12:2)Note that whether the prediction of this Seer comes to pass or not is not the only criterion to be used to establish his identity as a true or false prophet. He is to be judged by the law of God per seclaims, proofs, and confirmations notwithstanding. A false prophets predictions are not always wrongif they were, nobody would believe them! See Deu. 18:9-22, notes. Paul certainly recognized the great influence of he, whose coming is according to the working of Satan with all power and signs and lying wonders . . . (2Th. 2:9). Other examples could be given, such as Jannes and Jambres (2Ti. 3:8, Cf. Exo. 7:8-13; Exo. 7:20-22; Exo. 8:6-7). The question is not Did they perform a miracle? but Are they furthering and promoting the teachings and will of Christ? See 2Co. 11:10-15, Mat. 7:15-23, 1Jn. 4:1. Someone might ask Why would God allow the false prophets prophecy to be fulfilled? The next verse in our text provides the answer:
FOR JEHOVAH YOUR GOD PROVETH YOU (Deu. 12:3)i.e., is testing or trying you (Heb. nasah, as in Deu. 8:2). How many could learn from this truth in our present age if they would take it to heart! Why quibble and forever argue with these who saw some present day Simon giving out that he is some great one, and causing multitudes to cry out, This man is that power of God which is called Great (Act. 8:9-10)? If we are to prove the spirits, whether they are of God because many false prophets are gone out into the world what means shall we use? To the law and to the testimony! If they speak not according to this word, surely there is no morning for them (Isa. 8:20).
THAT PROPHET, OR THAT DREAMER OF DREAMS, SHALL BE PUT TO DEATH, BECAUSE HE HATH SPOKEN REBELLION (Deu. 12:5)See also Deu. 12:9, Deu. 17:2-7, Deu. 18:20-22. The Heb. word sarah (rebellion) is variously rendered. The A.V. has to turn you away . . . a rendering that Gesenius seemingly confirms by his definition, prop. a departing, withdrawing; hence (1) the violation of a law, an offence, Deu. 19:16 [where it is rendered wrong doing]. (2) departure from Jehovah, Deu. 13:6. Baumgartner has rebellion . . . obstinancy, and specifically incite rebellion against. As a deceiver, he was to be put to death.
IF THY BROTHER . . . SON . . . DAUGHTER . . . WIFE . . . FRIEND . . . ENTICE THEE SECRETLY . . . THOU SHALT SURELY KILL HIM (Deu. 12:6-11)See also Deu. 17:2-7. At least two witnesses were required, and death was to be by stoning. This command is obviously stated as it is because of the great temptation to be lenient and lax about carrying out Gods law with regard to transgressors close and dear to them. Read Deu. 12:8 again! Their enticement would be secretly, (Heb. sether) and doubtless subtle and plausible!
THY HAND SHALL BE FIRST UPON HIM (Deu. 12:9)In executing the laws of Israel wherein someone was worthy of death, the accuser-witness was to be the first to lay his hands on the guilty party, and to cast the first stone. See Deu. 17:7, Deu. 19:15-19, Lev. 24:10-14, and compare the wording of Joh. 8:4-7.
This would tend to prevent off-hand, haphazard or flippant accusations. The accuser had to have the courage and strength of conviction to follow through with his charges. If not, he was not to make any charges. The principle involved could be well-received by many today.
We do not of course have any such death-penalty law in the Israel of God, the church of the Lord. However, the principle of the accuser-witness instigating the corrective action, is definitely taught by Christ: (Mat. 18:15-20; Luk. 17:3-4; Gal. 6:1; Jas. 5:19-20) not only if he realizes his brother has sinned, but if he realizes he has sinned against his brother (Mat. 5:23-26). The principle is, that if something is seen or realized as in need of correction or forgiveness, immediate action should be initiated toward that end.
THOU SHALT SURELY SMITE THE INHABITANTS OF THAT CITY (Deu. 12:15)But not before a careful investigation was made (Deu. 12:14). Note how it all began. Certain base fellows influenced the city like leaven, and a little leaven leaveneth the whole lump. (Margin, Heb. sons of worthlessness, and expression meaning those totally worthless or devoted to worthless ends. Cf. sons of disobedience, Eph. 2:2).
Fuente: College Press Bible Study Textbook Series
29-32. Take heed to thyself A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1Ki 20:23 ; 2Ki 17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” Speaker’s Commentary.
Fuente: Whedon’s Commentary on the Old and New Testaments
They Are To Beware Of The Gods Of the Nations And Not Be Entrapped By Them ( Deu 12:29-30 ).
Deu 12:29-30
‘ When Yahweh your God shall cut off the nations from before you, in the place where you go in to dispossess them, and you dispossess them, and dwell in their land, take heed to yourself that you be not ensnared to follow them, after that they are destroyed from before you, and that you enquire not after their gods, saying, “How do these nations serve their gods? even so will I do likewise.” ’
The initial thoughts of the chapter are now taken up again. When they enter into the land and cut off the nations that are in it and dispossess them, they must remember that it is Yahweh their God Who has done it. They must therefore beware of being ensnared by the gods of those nations. They must not seek to those gods. They must not enquire about them. They must be loyal to Yahweh and reject His enemies. One of the important emphases in all treaties was the requirement of loyalty to the Suzerain and rejection of his enemies.
In those days it was common belief that different lands had different gods, so that if you wanted to prosper in a land you must show concern for the local gods. But God here points out that the gods in mind are not the gods of the land but the gods of ‘the nations’. The land is His land. Thus such ideas are not to be entertained for a moment. They must seek only to Yahweh about Yahweh’s land and are to reject and ignore the gods of the nations who at present dwell in it. This is another claim by Yahweh to sovereignty in everything.
This is the negative of which the place chosen by Yahweh in which He would set His name was the positive. They must not be diverted from Him in any way. They must positively love Him with all their being, and they must abjure anything that would interfere with that love.
Deu 12:31
‘ You shall not do so to Yahweh your God, for every abomination to Yahweh, which he hates, have they done to their gods, for even their sons and their daughters do they burn in the fire to their gods.’
This is especially so because of the behaviour of these nations with regard to their gods. They have committed every abomination which Yahweh hates. These included perverted sex, and especially that they burned their sons and their daughters in the fire to their gods. This last mainly referred to the worship of the Ammonite god Molech which was clearly also worshipped in parts of Canaan (Jer 32:35). But Jeremiah also connects this practise with the worship of Baal (Jer 19:5), and ‘their gods’ would seem to suggest that it was connected with more than one god. Child sacrifice was probably not widely practised in Canaan, but it was certainly practised. It is also attested from documents discovered in Syria. It was, however, here simply seen as the worst of a number of abominations (‘every abomination’) that disfigured Canaanite religion. This was why it was justifiable for Yahweh to have them destroyed or driven out. They were constantly defiling the land.
Deu 12:32
‘ Whatever thing I command you, that you shall observe to do. You shall not add thereto, nor diminish from it.’
Note the change to ‘ye’ which connects this verse more with the following chapter (which is a mixture of both), although it does also clearly connect with what precedes. It is a transitional verse.
Compare here Deu 4:2. Finally Moses again asserts the importance of observing all that he commands them. They were not to add to it or diminish it. They were to accept it and obey it exactly as it came to them, for it was a part of the covenant of Yahweh. Such clauses against altering the covenant were a common feature of treaties, but here there is a deeper significance in that he refers to words that have come from God. Moses will now in chapter 13 deal with different persons who might seek to lead them astray from that word into idolatry.
There are important things that result from these words. Firstly they indicate that Moses expected there to be a clear body of truth preserved which could be referred to, otherwise his point was meaningless. Secondly it counts strongly against this being written by an honest man other than Moses. To write in this way pretending to be Moses and putting divine sanction on the words would be duplicity of an extreme kind, not pious faith. Can we really believe that a book of the moral quality of Deuteronomy arose from such duplicity?
Fuente: Commentary Series on the Bible by Peter Pett
I take occasion from this precept to remark, how needful it must be for the heart to be established in grace, that we may not be carried about with diverse and strange doctrines. Alas! if our religion be not of the heart, there can be no stability, no dependence in our faith. But if I love the LORD JESUS because I really and truly know him: this is life eternal. LORD! confirm me in this faith. Joh 17:3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 12:29-31
29When the LORD your God cuts off before you the nations which you are going in to dispossess, and you dispossess them and dwell in their land, 30beware that you are not ensnared to follow them, after they are destroyed before you, and that you do not inquire after their gods, saying, ‘How do these nations serve their gods, that I also may do likewise?’ 31You shall not behave thus toward the LORD your God, for every abominable act which the LORD hates they have done for their gods; for they even burn their sons and daughters in the fire to their gods.
Deu 12:29 before the LORD your God cuts off before you the nations The VERB (BDB 503, KB 500, Hiphil IMPERFECT) means YHWH eliminated people by killing them (cf. Deu 19:1; Jos 23:4; 2Sa 7:9; Jer 44:8). This indicates that YHWH is fighting Israel’s battles.
Deu 12:30 beware See note at Deu 12:28.
that you are not ensnared The VERB (BDB 669, KB 723, Niphal IMPERFECT), in its Qal stem, literally means, to bring down with a stick (cf. Psa 9:16). The Niphal stem, used only here, is a metaphorical extension implying throw a stick at a target.
do not inquire after their gods The VERB (BDB 205, KB 233, Qal IMPERFECT) means to seek after:
1. YHWH in Deu 12:5; Deu 4:29; Jer 10:21; Jer 29:13
2. Canaanite gods in Deu 12:30; 2Ch 25:15; 2Ch 25:20; Jer 8:2
Deu 12:31 YHWH is clearly saying to Israel that if they practice the same abominable fertility rites, He will remove them from the land (cf. Deu 7:4; Lev 18:24-30) as He did the Canaanites (cf. Gen 15:16-21). YHWH hates (BDB 971, KB 1338, Qal PERFECT) idolatry (cf. Deu 12:31; Deu 16:22; see Special Topic: God Described as a Human [Anthropomorphic Language] at Deu 2:15). See Special Topic below.
SPECIAL TOPIC: MOLECH
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
cut off: Deu 9:3, Deu 19:1, Exo 23:23, Jos 23:4, Psa 78:55
succeedest: Heb. inheritest, or, possessest
Reciprocal: Exo 13:5 – shall bring Deu 18:9 – General
Fuente: The Treasury of Scripture Knowledge
Pagan gods 12:29-31
The Israelites were not to investigate the pagan religious practices of the Canaanites with a view to worshipping their gods or following their example in the worship of Yahweh (Deu 12:30; cf. Rom 16:19; Eph 5:12). Moses developed this idea further in the next chapter. This pericope is transitional, moving from the worship of Yahweh (ch. 12) to the worship of idols (ch. 13). Chapter 12 opens and closes with warnings against pagan religion.
How does God want His people to worship Him? His people should worship Him exclusively and only as He has instructed us (cf. Mat 28:19-20; Luk 22:19; Joh 4:20-23).