10. Incest Leviticus 20:11, 12, 14
11. Homosexuality Leviticus 20:13
12. Blasphemy Leviticus 24:11-14, 16, 23
13. False Prophecy Deuteronomy 13:1-10
14. Incorrigible Rebelliousness Deuteronomy 17:12; 21:18-21
15. Fornication Deuteronomy 22:20, 21
16. Rape of Betrothed Virgin Deuteronomy 22:23-27
© 1993 by Thomas Nelson, Inc.
13:6 your brother…friend. The temptation to idolatry might also come from a member of the immediate family or from an intimate friend. While the temptation from the false prophet would be made openly based on a sign or wonder, this temptation would be made secretly and would be based upon the intimacy of relationship.
13:10 until he dies. The convicting witness cast the first stone. Love for family and friends must not take precedence over devotion to God (cf. Luke 14:26).
13:12 one of your cities. He has in mind an entire city of Canaan given by God to the Israelites, yet enticed to idolatry.
13:13 Corrupt men. Lit. “sons of Belial (worthlessness).” Belial is used of Satan in 2 Cor. 6:15. It is a way to describe evil, worthless, or wicked men (Judg. 19:22; 1 Sam. 2:12; 1 Kin. 21:10, 13).
Deuteronomy 14
14:1 you shall not cut…nor shave. The two practices, lacerating the body and shaving the head, were associated with mourning customs of foreign religions. Though the actions could in themselves appear to be innocent, they were associated with practices and beliefs reprehensible to the Lord. Cf. Lev. 19:27, 28; 21:5; 1 Kin. 18:28; 1 Cor. 3:17.
14:2 you are a holy people to the LORD your God. Again comes the important reminder of their peculiar relation to God. Over 250 times, Moses emphasized to Israel, “the LORD your God.”
14:3–21 This summary of clean and unclean animals is drawn from the list in Lev. 11:2–23. The ground for the allowances and prohibitions of the eating of certain animals was that Israel was to be holy to the Lord (vv. 2, 21). These special dietary laws were to separate them from social mixing with pagan idolatrous people, to prevent them from being lured into idolatry.
14:21 anything that dies of itself. Eating the meat of an animal that had died a natural death was prohibited because the animal had not been killed in the proper fashion and the blood drained out (see note on 12:23). The animal, however, could be eaten by “the alien who is within your gates.” See notes on Lev. 17:10–16. a young goat in its mother’s milk. This prohibition no doubt reflected a common practice in Canaanite religion which was superstitiously observed hoping that fertility and productivity would be increased (cf. Ex. 23:19; 34:26).
14:22 tithe. A tenth. The tithe specified in these verses was only that of the agricultural produce which the land would provide. This was a second tithe to be used for the celebration of convocations of worship at the sanctuary (vv. 23–26), in addition to the first tithe mentioned, known as the Levitical tithe which went to support the priests and Levites who served the people. Cf. Lev. 27:30–33 and Num. 18:21–32. A third welfare tithe was also offered every 3 years (see notes on 14:28; 26:12).
14:23 eat before the LORD. The tithe was to be taken to the central sanctuary where the worshipers were to eat a portion in fellowship with the Lord.
14:24 if the journey is too long. If certain Israelites lived too far from the sanctuary for it to be practical for them to carry their agricultural tithe there, then they could exchange the tithe locally for silver and subsequently convert the money back into substance at the sanctuary.
14:26 for wine or similar drink. See notes on Prov. 20:1; 23:29–35; 31:4–7.
14:28 At the end of every third year. In year 3 and year 6 of the 7 year sabbatical cycle, rather than taking this tithe to the central sanctuary, it was instead stored up within the individual cities in the Land. This tithe was used to feed the Levites, the orphan, the widow, and the stranger (i.e., foreigner) who lived with the Israelites. Cf. 26:12; Num. 18:26–32.
Deuteronomy 15
15:1 At the end of every seven years…grant a release of debts. The sabbatical year was established and described in Ex. 23:10, 11 and Lev. 25:1–7. However, while these texts stated that in the seventh year the land was to lie fallow without any crops being planted, only here did Moses prescribe a cancellation of debts. On the basis of vv. 9–11, the debt was canceled completely and permanently, not just a cancellation of payment during that year.
15:3 Of a foreigner you may require it. The provision for sabbatical release of debts was not intended for one who stayed only temporarily in the Land. That foreigner was still responsible to pay his debts.
15:4 except when there may be no poor. Idealistically, there was the possibility that poverty would be eradicated in the Land “for the Lord will greatly bless you in the land.” The fullness of that blessing, however, would be contingent on the completeness of Israel’s obedience. Thus, vv. 4–6 were an encouragement to strive for a reduction of poverty while at the same time they stressed the abundance of the provision God would make in the Promised Land.
15:8 willingly lend him sufficient for his need. The attitude of the Israelites toward the poor in their community was to be one of warmth and generosity. The poor were given whatever was necessary to meet their needs, even with the realization that such “loans” would never need to be paid back. See note on 23:19, 20.
15:11 For the poor will never cease from the land. Realistically (in contrast to v. 4), the disobedience toward the Lord on Israel’s part meant that there would always be poor people in the land of Israel. Jesus repeated this truism in Matt. 26:11.
15:12 If your brother…is sold. In the context of vv. 1–11, the reason for the sale would be default, an alternative repayment of a debt, and a period of servitude would substitute for that repayment. The Hebrew slave would serve his master 6 years following the sale with freedom being declared in the seventh year.
15:13 you shall not let him go away empty-handed. When a slave had completed his time of service, his former owner was to make ample provision for him so that he would not begin his state of new freedom in destitution.
15:15 remember. The Israelites, formerly enslaved in Egypt, were to treat their own slaves as God had treated them.
15:17 an awl…through his ear. In certain circumstances, a slave might prefer to remain with the family after the required 6 years of servitude. He would then be marked with a hole in his ear and become a servant forever (cf. Ex. 21:5, 6).
15:18 worth a double hired servant. The slave was worth double to his owner because the owner not only had the service of the slave, but he also did not have to pay out anything for that service as he would have for a hired hand.
15:19 All the firstborn…sanctify. The firstborn was the first to be produced during the bearing life of an animal. It was to be consecrated to the Lord. The firstborn would be sacrificed annually and the offerers would participate in the sacrificial meal (see 14:23). nor shear. The firstborn ox or bull was not to be worked, nor the firstborn sheep or goat shorn in the time before their sacrifice to the Lord.
15:21 a defect. An imperfect firstborn animal was not acceptable as a sacrifice. It was to be treated like any other nonsacrificial animal (see 12:15, 16) and eaten at home (cf. Mal. 1:6–14).
Deuteronomy 16
16:1–17 Moses discusses the feasts during which all the men over 20 years of age were to appear before the Lord at the central worship site. If possible, their families were to go as well (see vv. 11, 14). Cf. Ex. 23; Lev. 23; Num. 28, 29.
16:1 the month of Abib. Abib (which was later called Nisan) occurred in the spring (approximately Mar. or Apr.).
16:1–8 keep the Passover. The offering of Passover itself was to be only a lamb (Ex. 12:3–11). However, additional offerings were also to be made during the Passover and the subsequent 7 days of the Feast of Unleavened Bread (cf. Ex. 12:15–20; 13:3–10; Lev. 23:6–8; Num. 28:19–25). Therefore, sacrifices from both the flock and the herd were used in keeping the Passover.
16:3 remember. This was the key wor
d at Passover time as it is for the Lord’s Supper today (cf. Matt. 26:26–30; Luke 22:14–19; 1 Cor. 11:23–26).
16:5, 6 at the place…God chooses. The Passover sacrifices could no longer be slain by every family in their house (see Ex. 12:46). From this point on, the Passover sacrifices must be killed at the central place of worship.
16:7 in the morning…go to your tents. After the sacrifice of the Passover animal and the eating and the night vigil which followed, in the morning the people would return to their lodgings or tents where they were staying for the duration of the feast.
16:10–12 the Feast of Weeks. Seven weeks later this second feast was celebrated. It was also called the “Feast of Harvest” (Ex. 23:16) or the “day of firstfruits” (Lev. 23:9–22; Num. 28:26–31) and later came to be known as “Pentecost” (Acts 2:1). With the grain harvest completed, this one-day festival was a time of rejoicing. The outpouring of the Holy Spirit, 50 days after the death of Christ at the Passover, was on Pentecost and gives special meaning to that day for Christians (cf. Joel 2:28–32; Acts 2:14–18).
16:13–15 the Feast of Tabernacles. This was also called the “Feast of Ingathering” and the “Feast of Booths” (cf. Ex. 23:16; 34:22; Lev. 23:33–43; Num. 29:12–39).
16:18—18:22 This section deals with the responsibilities of the officials who were to maintain pure worship within the Land and to administer justice impartially.
16:18 appoint judges and officers. Moses had appointed leaders at Sinai to help him in the administration of the people (1:13). Here he specified that such important leadership should continue in each city. “Judges” were those who adjudicated cases with the application of the law. “Officials” were subordinate leaders of various kinds.
16:19 a bribe blinds the eyes. Accepting a bribe was wrong since it perverted the ability of judges to act in fairness to the parties in litigation.
16:21, 22 wooden image…sacred pillar. A reference to the wooden poles, images, or trees that represented the Canaanite goddess Asherah. A stone pillar symbolic of male fertility was also prevalent in the Canaanite religion. These were forbidden by the first two commandments (Ex. 20:3–6; Deut. 5:7–10).
Deuteronomy 17
17:1 any…defect. To bring a defective sacrifice to the Lord was to bring something into the sanctuary that was forbidden. Such a sacrifice was an abomination to the Lord. To offer less than the best to God was to despise His name (see Mal. 1:6–8). Offering a less than perfect sacrifice was, in effect, failing to acknowledge God as the ultimate provider of all that was best in life.
17:3–7 served other gods. The local judges were to see that false worshipers were executed, so that idolatry was dealt with severely.
17:6, 7 two or three witnesses. The execution of the idolater could not take place on the basis of hearsay. There had to be at least two valid witnesses against the accused person in order for a case to be established. One witness was not sufficient in a case of this severity; this standard avoided false testimony. The way in which the execution was carried out emphasized the burden of responsibility for truthful testimony that rested on the witnesses in a case involving capital punishment. The witnesses, by casting the first stone, accepted responsibility for their testimony (cf. 19:15; 1 Cor. 5:13).
17:8–13 a matter…too hard for you to judge. If a judge thought a case was too difficult for him to decide, he could take it to a central tribunal, consisting of priests and an officiating chief judge, to be established at the future site of the central sanctuary. The decision of that tribunal would be final, and anyone refusing to abide by that court’s decision was subject to the death penalty.
17:14 a king. The office of kingship was anticipated by Moses in the Pentateuch (see Gen. 17:16; 35:11; 49:9–12; Num. 24:7, 17). He anticipated the time when the people would ask for a king and here gave explicit instruction concerning the qualifications of that future king.
17:15 from among your brethren. How the Lord would make that choice was not said, but the field was narrowed by the specification that he must be a brother Israelite.
17:16, 17 multiply…multiply…multiply. Restrictions were placed on the king: 1) he must not acquire many horses; 2) he must not take multiple wives; and 3) he must not accumulate much silver and gold. The king was not to rely on military strength, political alliances, or wealth for his position and authority, but he was to look to the Lord. Solomon violated all of those prohibitions, while his father, David, violated the last two. Solomon’s wives brought idolatry into Jerusalem, which resulted in the kingdom being divided (1 Kin. 11:1–43).
17:18 write…a copy of this law. The ideal set forth was that of the king who was obedient to the will of God, which he learned from reading the law. The result of his reading of the Pentateuch would be fear of the Lord and humility. The king was pictured as a scribe and scholar of Scripture. Josiah reinstituted this approach at a bleak time in Israel’s history (cf. 2 Kin. 22).
17:20 his heart may not be lifted above his brethren. The king was not to be above God’s law, any more than any other Israelite.
Deuteronomy 18
18:1 all the tribe of Levi. Unlike the other 12 tribes, none of the tribe of Levi, including the priests, was given an allotment of land to settle and cultivate. The Levites lived in the cities assigned to them throughout the Land (Num. 35:1–8; Josh. 21) while the priests lived near the central sanctuary, where they went to officiate in their appropriate course (cf. 1 Chr. 6:57–60). Levites assisted the priests (Num. 3, 4, 8).
18:3–5 the priest’s due. In place of a land inheritance and in recognition of their priestly duties, the priests had a right to specific portions of the animals offered for sacrifices.
18:6–8 a Levite. If a Levite wanted to go to the central sanctuary to minister there in the Lord’s name, he was permitted to do so and to receive equal support along with other Levites.
18:9–12 the abominations of those nations. Moses gave a strict injunction not to copy, imitate, or do what the polytheistic Canaanites did. Nine detestable practices of the Canaanites were delineated in vv. 10, 11, namely: 1) sacrificing children in the fire (see 12:31); 2) witchcraft, seeking to determine the will of the gods by examining and interpreting omens; 3) soothsaying, attempting to control the future through power given by evil spirits; 4) interpreting omens, telling the future based on signs; 5) sorcery, inducing magical effects by drugs or some other sort of potion; 6) conjuring spells, binding other people by magical muttering; 7) being a medium, one who supposedly communicates with the dead, but actually communicates with demons; 8) being a spiritist, one who has an intimate acquaintance with the demonic, spiritual world; and 9) calling up the dead, investigating and seeking information from the dead. These evil practices were the reason the Lord was going to drive the Canaanites out of the land.
18:15–19 a Prophet like me. The singular pronoun emphasizes the ultimate Prophet who was to come. Both the OT (34:10) and the NT (Acts 3:22, 23; 7:37) interpret this passage as a reference to the coming Messiah, who like Moses would receive and preach divine revelation and lead His people (cf. John 1:21, 25, 43–45; 6:14; 7:40). In fact, Jesus was like Moses in several other ways: 1) He was spared death as a baby (Ex. 2; Matt. 2:13–23); 2) He renounced a royal court (Phil. 2:5–8; Heb. 11:24–27); 3) He had compassion on His people (Num. 27:17; Matt. 9:36); 4) He made intercession for the people (Deut. 9:18; Heb. 7:25); 5) He spoke with God face to face (Ex. 34:29, 30; 2 Cor. 3:7); and 6) He was the mediator of a covenant (Deut. 29:1; Heb. 8:6, 7).
18:20–22 who speaks in the name of other gods. In contrast to the true prophet, Moses predicted there would be false prophets who would come to Israel, speaking not in the name of the Lord, but in the name of false gods. How could the people tell if a prophet was authentically speaking for God? Moses said, “if the thing does not happen,” it was not from God. The characteristic of false prophets is the failure of their predictions to always come true. Sometimes false prophets speak and it happens as they said, but they are representing false
gods and trying to turn people from the true God—they must be rejected and executed (13:1–5). Other times, false prophets are more subtle and identify with the true God but speak lies. If ever a prophecy of such a prophet fails, he is shown to be false. Cf. Jer. 28:15–17; 29:30–32.
Deuteronomy 19
19:1—23:14 The statutes explained by Moses in this part of Deuteronomy deal broadly with social and community order. These laws focus on interpersonal relationships.
19:1–13 See Num. 35:9–34 for the purpose of the cities of refuge.
19:2 three cities. Three cities of refuge were to be set aside in Canaan after the conquest of the Land (see Josh. 20:7 for Israel’s obedience to this command). These 3 cities to the W of the Jordan River were in addition to the 3 already established E of it (see 4:41–43 for the eastern cities of refuge).
19:9 add three more cities. If the Israelites had been faithful in following the Lord fully, then He would have enlarged their territory to the boundaries promised in the Abrahamic Covenant (Gen. 15:18–21). In that case, 3 more cities of refuge, for a total of 9, would have been needed.
19:14 your neighbor’s landmark. These “landmarks” referred to stones bearing inscriptions which identified the owner of the property. Moving a neighbor’s boundary stone was equivalent to stealing his property (cf. Prov. 22:28; 23:10).
19:15 by the mouth of two or three witnesses. More than one witness was necessary to convict a man of a crime. This principle was to act as a safeguard against the false witness who might bring an untruthful charge against a fellow Israelite. By requiring more than one witness, greater accuracy and objectivity was gained (cf. Deut. 17:6; Matt. 18:15–17; 2 Cor. 13:1).
19:16–19 a false witness. In some cases, there would only be one witness who brought a charge against someone. When such a case was taken to the central tribunal of priests and judges for trial, and upon investigation the testimony of the witness was found to be false, the accuser received the punishment appropriate for the alleged crime.
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