Chapter 12

1 Monuments of idolatry are to be destroyed. 5 The place of God’s service is to be kept. 15, 23 Blood is forbidden. 17, 20, 26 Holy things must be eaten in the holy place. 19 The Levite is not to be forsaken. 29 Idolatry is not to be enquired after.

Palestine in Biblical Times

1. These are the statutes. Chapters 12:1 to 26:19 have been called The Book of the Covenant. The proneness of the people to forget the requirements of God necessitated a reiteration of His will (see ch. 6:1).

2. Every green tree. Literally, “every tree of luxuriant foliage.” The word translated “green” is from the verb “to grow luxuriant.” Mountains, hills, and groves are favorite places today among heathen nations for the establishing of an idol and its sanctuary (see 1 Kings 14:23; 2 Kings 16:4; Isa. 57:5; 65:7; Jer. 2:20; 3:13; Eze. 18:6, 11, 15; 22:9). Immorality under the guise of religion generally accompanied such worship.

3. Overthrow their altars. This was absolutely necessary if idolatry was to be uprooted (see Lev. 26:1; Deut. 7:5).

Pillars. The word translated “pillar” refers to a single stone. Altars were built of one or more stones; the “pillar” was a single stone and usually an object of worship. The same word is translated “image” or “images” in Ex. 23:24; 34:13; Lev. 26:1; Deut. 7:5; 16:22; 1 Kings 14:23; 2 Kings 3:2; 10:26, 27; Hosea 3:4.

4. Not do so. Such altars, groves, and sacred pillars were not to be employed in the worship of Jehovah. Yet later in their history the children of Israel disobeyed God’s specific command (2 Kings 17:10, 11; Eze. 20:28; Hosea 4:13).

5. Put his name. That is, where He would abide personally—in the Temple. The name Jehovah was sacred, and was not to be exhibited in unworthy places (see Ex. 20:24). Where the name of God is, is a place of refuge (Ps. 48:3; 76:1). The psalms are particularly rich in their references to the sacred name (Ps. 5:11; 29:2; 33:21; 72:17, 19; etc.) Compare the promise of Malachi to the remnant church (Mal. 4:2).

His habitation. The sanctuary in Shiloh and later the Temple in Jerusalem (see 2 Sam. 7:13; 1 Kings 3:2; 8:17-19, 44, 48; Isa. 18:7; Jer. 3:17). In other instances the reference may be to the Holy Land.

6. Burnt offerings. Frequently mentioned together with “sacrifices,” as they were the most common of all sacrifices (Ex. 10:25; 18:12; Joshua 22:26, 28).

Tithes. See ch. 14:22, 23.

Heave offerings. This is a reference to the “firstfruits,” of corn, wine, oil, and other products of the earth brought in person (Num. 18:11, 12; Deut. 18:4; 26:4, 10). The worshiper had raised it by his own labor and gathered it by his own hand.

Freewill offerings. These were special offerings brought in performance of a vow, or as thank offerings for particular blessings (see Lev. 7:16; 22:18, 21; 23:38; Num. 15:3; 29:39).

Firstlings. See Ex. 13:2, 12; 22:29; 34:19; Num. 18:15-17.

7. Ye shall eat. That is, the sacrificial feasts (see Ex. 18:12).

Before the Lord. The priests ate within the precincts of the sanctuary (Num. 18:10), but the people might eat only near the tabernacle, and in that respect in God’s presence (Ex. 18:12; 24:11; Deut. 27:6, 7).

Ye shall rejoice. To “rejoice” before the Lord is an endless theme in the Scriptures (Lev. 23:40; Deut. 16:11, 14; 27:7; Ps. 32:11; 97:12). God in return rejoices over His people (Zeph. 3:14–17).

8. Whatsoever is right. That is, with regard to the sacrificial requirements just referred to. It should always be kept in mind that many of the directives given by Moses to Israel in the wilderness could not be fully carried out until they became a settled community.

In his own eyes. That is, conscientiously, according to the law (see ch. 13:18).

9. The rest. “Resting place” would perhaps be better (see also 1 Kings 8:56; Ps. 95:11). The name Noah is derived from the same root. There are many beautiful promises of rest in the OT: rest in God’s presence (Ex. 33:14), rest from sorrow (Isa. 14:3), and deliverance from foes (Isa. 14:5–7).

10. When he giveth. Jewish commentators apply this to the glorious reign of David (2 Sam. 7:1).

11. Shall ye bring. The Lord commanded sacrifices and offerings to be brought to Him, not because of any inherent virtue in the gifts themselves, but as object lessons by which the people might learn the way of salvation. Without sincerity of heart on the part of the believer, his offering was not acceptable to God (1 Sam. 15:22; Isa. 1:11; Jer. 7:22–24).

All your choice vows. Literally, “all thechoice of your vows”—all their offerings in payment of vows. The sacrificial animals they selected were to be physically perfect, with no defect whatever.

12. The Levite. The tribe of Levi was consecrated to God’s holy service, and consequently had no part in the usual vocations by which men make a living. The Levite had no land (ch. 10:9), and therefore received his support from the congregation (chs. 14:27; 16:11, 14; 18:1–8; 26:11).

13. In every place. A beautiful location was not to beguile them. Many such places had no doubt previously been occupied by idolatrous shrines (see Eze. 20:27–29).

14. The place. This injunction has been stated repeatedly (vs. 5, 6, 11) as an emphatic warning and protection against idolatrous worship. Only as God designated a place would their services there offered be acceptable.

15. Kill and eat. This is a modification of the law in effect during the wilderness wanderings, which prohibited the slaughter of animals for food except at the door of the tabernacle (Lev. 17:3, 4). The new law applied to residence in Canaan.

According to the blessing. The reference here is to a common meal. Apparently the hunting of deer was no more uncommon then than today. Because this meal was not a sacrificial one, ceremonial cleanliness was not insisted upon as in the case of a sacrificial meal (Deut. 12:22; Lev. 7:20).

16. The blood. In harmony with strict provisions in effect ever since man was permitted to eat flesh, after the Flood (see on Gen. 9:4–6).

Pour it. The blood of the sacrificial victim was sprinkled upon the altar. Similarly, the blood of an animal slaughtered for food was not to be eaten, but poured on the ground.

17. Thy gates. That is, privately, in their own homes. This is a reiteration of v. 7 concerning the sacrificial meal, in order that there might be no confusion as to the permission granted in v. 15.

The tithe. This cannot be the first tithe, which was used exclusively for the support of the Levites (Num. 18:24). The tithe the people were permitted to eat, though only in the vicinity of the sanctuary and not in their own homes, was a second tithe. Details of this second tithe are given in Deut. 14:22–29.

The firstlings. See ch. 15:19, 20. The male firstlings of flocks and herds were expressly the property of the Lord (Ex. 13:2, 12, 15; Num. 18:15–18) and belonged to the priests’ portion. This offering might never be eaten by the common people. It may be that the firstlings here referred to were female. They were to be shared by the people and the priests, in the Lord’s presence.

Thy vows. These too belonged to Jehovah (Lev. 27:28) and were for the priests (Num. 18:14), when vowed exclusively to Jehovah. Other offerings vowed were eaten in solemn feasts together with the priests, and might be shared with widows, orphans, and the poor.

Heave offering. The first fruits of corn, wine, and oil were also the portion of the priests (Num. 18:12).

19. The Levite. This divine caution against the neglect of those in sacred office is repeated in ch. 14:27. This was necessary because no legal procedures were taken to enforce payment of the tithe. The Levites could be reduced to precarious straits should the people become careless and withhold a faithful tithe. The apostle Paul applies this principle of faithful tithing to the Christian ministry (1 Cor. 9:13, 14).

20. Thy border. In harmony with the promise of Gen. 15:18 (see also Deut. 1:21; 19:8; cf. Ex. 34:24).

21. Too far. During the wanderings in the wilderness the sanctuary was near to the people; therefore all flesh was eaten in the presence of God (Lev. 17:3, 4). With the enlargement of the borders of the nation it would be a difficult and expensive journey for many to appear at one place, no matter where it was appointed. The distance to a central place of worship would for most of the people be too far away for reasonable convenience.

Thy gates. The people might eat of their flocks and herds at home. An elaboration of vs. 15 and 16, and a modification of the strict injunction against so doing while they were in the wilderness.

22. Roebuck. This and the “hart” were not considered sacrificial offerings (v. 15).

The unclean and the clean. Proximityto the altar made the locality holy, and only Levitically clean people might approach the site. When the people ate at their own homes the person who was not Levitically clean might also participate.

23. Be sure. The injunction against blood is most emphatic, and reads literally, “Become thou strong in thy not eating the blood.”

The blood is the life. See on Gen. 9:4; see also Lev. 17:11, 14; 1 Sam. 14:32–35.

25. Go well. A promise frequently made (chs. 4:40; 5:29; 6:18). Undoubtedly both physical and spiritual welfare are included.

26. Thy holy things. A general statement including sacrifices (Ex. 28:38; Lev. 22:2, 3; Num. 18:8) and tithes (Lev. 27:30), and such special offerings as a person might wish to make. This is a reiteration that ceremonial sacrifices must be made at the altar.

27. Upon the altar. See v. 6.

Poured out. The blood in these cases was holy, unlike the blood of the animals slaughtered at home, which was poured out upon the ground.

Eat the flesh. That is, after the priests and Levites had received their allotted portions.

28. It may go well. See on v. 25.

Good and right. See ch. 6:18. Upon cooperation with the expressed will of the Lord depended their future happiness as a people and as individuals.

29. Cut off the nations. See Deut. 19:1; Joshua 23:4.

30. Take heed. All manner of temptations would present themselves in the new homeland.

Be not snared. It was a common belief among ancient peoples that it was fatal to neglect the worship of the gods of the particular locality in which a person might find himself (see 2 Kings 17:26). This accounts for the stress God laid upon not worshiping the gods of the country they were about to enter. Such worship was the root of the depravity of the heathen inhabitants about to be driven out or destroyed (Deut. 7:16, 25).

31. Not do so. The rites and ceremonies of idolatry were not to be taken over by God’s people and used in His worship.

Their sons. See Lev. 18:21; 20:2; 2 Kings 17:31; Jer. 7:31; 19:5; 32:35. The sacrifice of children by ancient heathen peoples is well authenticated. Isolated cases have even been known of the practice in modern times.

32. What thing soever. This is v. ch. 1 of 13 in the Hebrew text. The admonition applies with equal force to both ch. 12 and ch. 13.

Ellen G. White comments

7    SC 108

8     PP 634

16   AA 191

19   Ed 149

28   PP 634