Thinking on Scripture with Dr. Steven R. Cook

     In this pericope, Moses addressed both the annual tithe as well as the triennial tithe that Israelites were required to give. The annual amount consisted of a tenth of their crops and herds and was to be eaten once a year in the presence of the Lord, and the triennial tithe was to be shared within the community of each city in order to bless the economically vulnerable; namely the Levites, aliens, orphans and widows.

     Moses said, “You shall surely tithe all the produce from what you sow, which comes out of the field every year” (Deut 14:22). This was an annual tithe that occurred at the time of harvest. In the Old Testament, Israel operated as a free-market economy, as families owned land which they cultivated and worked. However, they relied on rain in regular intervals, which the Lord provided as a blessing for the nation’s faithfulness to Him.

     Moses wrote, “You shall eat in the presence of the LORD your God, at the place where He chooses to establish His name, the tithe of your grain, your new wine, your oil, and the firstborn of your herd and your flock, so that you may learn to fear the LORD your God always” (Deut 14:23). Every year, the whole family would travel to the sanctuary with their tithe and eat it—or a portion of it—in the presence of the Lord. This consisted of the produce of the ground as well as the firstborn of their herds and flocks. This annual practice was didactic, in that it taught the people to fear the Lord their God, for He was the One who had liberated them from slavery (Deut 5:6), gave them the land of Canaan (Deut 4:1; 9:6), which included cities, houses, wells and vineyards (Deut 6:10-11), enabled them to produce wealth (Deut 8:18), and blessed their labor (Deut 7:13; 11:13-15). In this way, the tithe was a Thank You to God for all His goodness.  Warren Wiersbe states, “The people of Israel were to be generous with tithes and offerings because the Lord had been generous with them. Each time they brought their tithes and gifts to the sanctuary and enjoyed a thanksgiving feast, it would teach them to fear the Lord (Deut 14:23), because if the Lord hadn’t blessed them, they would have nothing to eat and nothing to give.”[1]

     However, because the land of Canaan was large, it might be difficult to transport large quantities of food and herds to the sanctuary, so God made an allowance for some Israelites. Moses wrote, “If the distance is so great for you that you are not able to bring the tithe, since the place where the LORD your God chooses to set His name is too far away from you when the LORD your God blesses you, then you shall exchange it for money, and bind the money in your hand and go to the place which the LORD your God chooses” (Deut 14:24-25). This would allow the Israelite to travel with an easy load, one which could be used to purchase food and herds at the sanctuary. Moses continued, saying, “You may spend the money for whatever your heart desires: for oxen, or sheep, or wine, or strong drink, or whatever your heart desires; and there you shall eat in the presence of the LORD your God and rejoice, you and your household” (Deut 14:26). Twice Moses said the money could be spent “for whatever your heart desires”, which included food as well as wine or strong drink. And this was to be consumed in the presence of the Lord at the sanctuary. In this instance, the Lord was not merely a spectator, but a participant. However, whereas the Israelite ate their portion of the meal, the Lord’s portion was offered as a sacrifice on the altar.[2] And wine and strong drink were permitted to be consumed as part of the act of worship before the Lord. Wine is clearly an alcoholic drink, and the strong drink was likely a low-alcoholic beer. Concerning alcohol, the Bible teaches moderation, not abstinence. Though drinking was permitted, drunkenness was condemned (Isa 5:11; Pro 20:1; cf. Eph 5:18). The consumption of alcohol becomes a problem when it impairs one’s ability to think and act biblically. For those who cannot regulate their alcohol intake, it’s best to refrain from consumption altogether.

     Moses then states, “Also, you shall not neglect the Levite who is in your town, for he has no portion or inheritance among you” (Deut 14:27) Because the Levites did not own land, they were dependent on the obedience and good will of their fellow Israelites to care for them and to provide for their daily needs. In this way, the Levites were vulnerable to their fellow Israelites in the community. If Israelites were growing spiritually and walking with God as obedient-to-the-Word believers, then the Levite would dwell securely. However, if Israelites were not walking with the Lord, but living as they pleased, the Levite—and his family—would be neglected. The Levite’s physical wellbeing was tied to the spiritual health of the nation. What was true of the Levite was also true for other vulnerable persons in the community; persons such as the alien, orphan and widow.

     Moses introduced another tithe, saying, “At the end of every third year you shall bring out all the tithe of your produce in that year, and shall deposit it in your town” (Deut 14:28). Here was a tithe that was taken every third year and deposited—not at the sanctuary—but in their own town. This third-year tithe was for the less fortunate and vulnerable within the community. The food was for “The Levite, because he has no portion or inheritance among you, and the alien, the orphan and the widow who are in your town shall come and eat and be satisfied, so that the LORD your God may bless you in all the work of your hand which you do” (Deut 14:29). It’s likely much of the food was stored in city storerooms where the poor could go and draw from those resources over a period of time and not merely on one occasion. Warren Wiersbe states:

• "Every third year, the people were to give the Lord a second tithe which remained in their towns and was used to feed the Levites and the needy people in the land, especially the widows and orphans. The Levites served at the sanctuary but were scattered throughout Israel. If the people of Israel demonstrated concern for the needs of others, God would bless their labors and enable them to give even more (Deut 14:29)."[3]

     Being generous is a praiseworthy characteristic in the Old Testament. For example, Solomon wrote, “The generous man will be prosperous, and he who waters will himself be watered” (Pro 11:25), and “One who is gracious to a poor man lends to the LORD, and He will repay him for his good deed” (Pro 19:17), and “He who is generous will be blessed, for he gives some of his food to the poor” (Pro 22:9), and “He who gives to the poor will never want, but he who shuts his eyes will have many curses” (Pro 28:27). The New Testament carries this idea over to Christians, as Paul states, “he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully” (2 Cor 9:6). Jack Deere states:

• "If the Israelites obeyed this command to share, then they could always expect to live in a prosperous society and could be generous, for God would bless them in all the work of their hands. Tithing is not commanded in the New Testament. Yet believers in the Church Age still indicate by their giving that God supports and cares for them. Christians are to give “generously,” knowing that they “will also reap generously” (2 Cor 9:6; cf. 2 Cor 9:7–9; 1 Cor 16:1–2)."[4]

     God had blessed Israel with freedom (Deut 5:6), land (Deut 4:1; 9:6), and the ability to make a profit (Deut 8:18). The tithe was a test of their heart, to see if they loved the Lord and would trust Him as their Provider. When it came to helping the Levite, the alien, the orphan, and the widow, Israelites were to be generous and open-handed when surrendering the tenth of their labor-produce. The tithe would secure the needs of the economically vulnerable in the community. And obedient-to-the-Word Israelites would serve as conduits of God’s grace.

     Moses’ directives assume social and economic stratification, which occurs naturally in a free-market economy where citizens own their land and are responsible for its production as well as the distribution of its resources, either for sale, or gifting to the poor and needy. In the Bible there is no place for Socialism or Communism, in which a godless, humanistic government steals the property and production of others for personal power—though they claim to operate on principles of compassion for the needy. Daniel Block states, “The Torah does not envision a welfare system administered by a political bureaucracy and based on a centralized system of taxation. The well-being of the potentially marginalized depends on the charity of all citizens.”[5]

Christian Giving:

     Israel and the Church are both God’s people, but Israel was under “the Law” of Moses (John 1:17), whereas the Church is under the “Law of Christ” (1 Cor 9:21; Gal 6:2). Israel was required to tithe from the produce of their land (Deut 14:22-23; 28-29; Num 18:21), but there is no tithe required from Christians, only a joyful attitude when giving, “for God loves a cheerful giver” (2 Cor 9:7). To Christians, the apostle Paul mentions systematic giving (1 Cor 16:1-2), but nowhere specifies an amount. Giving 10% of one’s income is fine, so long as it is understood that it’s a voluntary action and not required by the Lord. One could easily set aside a different amount to be given on a regular basis. Certainly, the financial support of the Pastor is in line with Scripture (Gal 6:6; 1 Tim 5:17-18), although the apostle Paul supported himself in his own ministry as an example to others of sacrificial living (Acts 20:32-35). Giving systematically and giving joyfully is consistent with the teaching of the New Testament (1 Cor 16:1-2; 2 Cor 9:7). And it seems God blesses in proportion to the giving, as Paul states, “he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully” (2 Co 9:6). However, one must not regard this as a means of prosperity, which would make the giving selfish rather than selfless.

     As God’s children, we realize all we have is on loan from God, for “the earth is the LORD’S, and all it contains, the world, and those who dwell in it” (Psa 24:1). The Lord declares, “every beast of the forest is Mine, the cattle on a thousand hills” (Psa 50:10), and “‘The silver is Mine and the gold is Mine’, declares the LORD of hosts” (Hag 2:8). When we give to the Lord, it’s a test of our love and loyalty to Him; for what we give is already His, and giving back to Him means we trust and support His work in the world. David captures this well when he says, “who am I and who are my people that we should be able to offer as generously as this? For all things come from You, and from Your hand we have given You” (1 Ch 29:14).

[1] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 101.

[2] The practice of exchanging money for food at the sanctuary continued into the New Testament, but there were some who abused it by charging exorbitant exchange rates, which perverted God’s Law for personal gain (Matt 21:12-13; John 2:13-16).

[3] Warren W. Wiersbe, Be Equipped, 101.

[4] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 290.

[5] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 358.

     In chapter fourteen, Moses shifts away from the danger of accepting pagan idols to adopting pagan practices that were part of the surrounding cultures. Moses addresses pagan rites concerning mourning for the dead (Deut 14:1), as well as distinctions between animals the Lord declares to be clean or unclean (Deut 14:3-21a). These dietary laws are sandwiched between commands to be holy to the Lord (Deut 14:2, 21b). Finally, Moses concludes this pericope with a comment concerning boiling a young goat in its mother’s milk (Deut 14:21c). These directives would help Israel know what God expected of them and secured blessing if obeyed and cursing if not obeyed (Lev 18:26-30; Deut 11:26-28).

     Moses opens with a command, saying, “You are the sons of the LORD your God; you shall not cut yourselves nor shave your forehead for the sake of the dead” (Deut 14:1). This appears to refer to a mourning rite associated with the cult of the dead. Non-Israelites held to the notion that the deceased spirits of dead family members continued to exist and to wield influence over the living. Some practiced ancestor-worship. Jack Deere writes:

• "The precise significance of the rituals mentioned here (Deut. 14:1)—laceration and shaving the head for the dead—is unknown today. But cutting oneself was a sign of mourning (cf. Jer 16:6; 41:5; 47:5; 48:37). However, it is clear that these practices reflected beliefs about the dead that conflicted with faith in the Lord, the ultimate Source of life. Therefore, when a loved one died, the Israelites were to demonstrate their faith in the Lord by refraining from these pagan practices."[1]

     Israel’s relationship with God required them to walk in conformity with His character. God is holy, which means He is upright and set apart from all that is fallen. God called His people be to be holy, which meant their behavior was to conform to His expectations, and they were not to act like the pagan nations around them. Moses wrote, “For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.” (Deut 14:2). All of Israel was holy in the sense that they were set apart by the Lord and in a special covenantal relationship with Him. But God expected His people to behave in a holy manner, saying, “you are to be holy to Me, for I the LORD am holy; and I have set you apart from the peoples to be Mine” (Lev 20:26). Warren Wiersbe states:

• "As a holy people, the Jews were set apart from all the other nations because the holy presence of the Lord was with them and they had received God’s holy law (Deut 23:14; Rom 9:4). Because they were a holy people, they were not to imitate the wicked practices of their neighbors, such as cutting their bodies or shaving their foreheads in mourning (1 Ki 18:28; Jer 16:6; 41:5)."[2]

     Continuing with the subject of holy living, Moses addressed the subject of eating, saying, “You shall not eat any detestable thing” (Deut 14:3). The detestable thing (Heb. תּוֹעֵבָה toebah) here refers to animals God declared as unclean for consumption (Deut 14:4-20).

     What Moses presents is a list of animals into three classes: 1) animals that roam on land (Deut 14:4-8), 2) animals that swim in water (Deut 14:9-10), and 3) animals that fly in the air (including insects, Deut 14:11-20). It’s likely this list is not exhaustive, but representative of each group. Jack Deere states “It has been suggested that certain animals in each group provide the standard for that class; any deviation from that standard renders the animal unclean. For example, the unclean birds are birds of prey that eat flesh without draining the blood and/or are carrion eaters, whereas clean birds are presumably those that eat grain.”[3] This distinction was not new, for Noah had known about clean and unclean animals at the time he constructed the ark (Gen 7:1-10). And this distinction was not based on any quality intrinsic to the animal, but was a designation set forth by the Lord; a designation we don’t fully understand. Some have thought these dietary restrictions were for hygienic purposes, and that’s possible. Peter Craigie states:

• "Regarding this section…there has been debate over the principle underlying the regulations on permitted and prohibited foods. There are those who adopt the position that the underlying principle has to do with hygiene. Thus, an American doctor conducted a series of experiments to determine the levels of toxicity in the meats of the animals, aquatic creatures, and birds mentioned in Deuteronomy 14; he discovered that the various types of prohibited meats contained a higher percentage of toxic substances than those which were permitted."[4]

     However, because this pericope opens with a prohibition against pagan cultic practices associated with the cult of the dead, it seems likely that the dietary laws concerning clean and unclean foods were associated—in some way—with the pagan practices in Canaan. Perhaps the laws served both purposes. And we’re not even sure about the identity of all these animals. Warren Wiersbe states:

• "We must admit that we don’t know what some of these creatures were and can’t identify them with creatures we know today. For example, the hare (Deut 14:7) certainly isn’t the same as our “rabbit” even though the NIV gives that translation. The rabbit doesn’t chew the cud, although the movements of his jaw and nostrils may look like that’s what he’s doing."[5]

     Though we cannot identify every animal, nor understand with absolute clarity all the reasons why some are declared clean and others unclean, we assume the Israelite to whom Moses spoke understood. Whatever we make of the dietary laws, they were pedagogical in nature and connected with God’s expectation of His people to be holy, and this was to distinguish them from the practices of surrounding cultures.

     Apart from the list of clean and unclean animals, Moses also said, “You shall not eat anything which dies of itself. You may give it to the alien who is in your town, so that he may eat it, or you may sell it to a foreigner, for you are a holy people to the LORD your God” (Deut 14:21a). It’s possible this prohibition was given because an animal that died of itself has not had the blood drained from it, which would make it prohibited for consumption (cf., Deut 12:16, 23, 27; 15:23). However, the dead animal—assuming its death was recent and its carcass suitable for healthy consumption—could be given as an act of charity for the benefit of the alien (Heb. גֵּר ger) who resided within the covenant community. Or, the dead animal could be sold to the foreigner (Heb. נָכְרִי nokri) who lived in the region, perhaps for business purposes. In both instances, the alien and foreigner were not under the requirements of the Mosaic Law, so they could eat the dead animal.

     Lastly, Moses closes this pericope with the statement, “You shall not boil a young goat in its mother’s milk” (Deut 14:21b). It’s likely this practice was tied to the pagan Canaanite culture and represented something detestable. On the surface, it seems unnatural to take what is meant to promote life (milk) and use it to destroy life. In closing, these dietary laws were to be a part of Israel’s everyday activities and serve as a constant reminder of their relationship with the Lord and that they were to be set apart from the pagan practices that surrounded them.

Christians and Food:

     Christians living in the dispensation of the church age are also called to “be holy and blameless” before the Lord (Eph 1:4; cf. 1 Pet 1:15-16). Paul wrote to Christians, saying, “I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God, which is your spiritual service of worship. And do not be conformed to this world, but be transformed by the renewing of your mind” (Rom 12:1-2a). Such holy living also pertains to everyday activities such as eating.

     In our current dispensation, all foods are cleared for consumption. Jesus, when discussing things that defile a person, “declared all foods clean” (Mark 7:19). God gave Peter a vision of all kinds of animals (Acts 10:10-12) and told him to “kill and eat” (Acts 10:13). But Peter refused the Lord’s directive, saying, “By no means, Lord, for I have never eaten anything unholy and unclean” (Acts 10:14). But the divine reply came to Peter, saying, “What God has cleansed, no longer consider unholy” (Acts 10:15). The primary reason for the vision was to teach Peter that he was now to accept the Gentiles as equal in the body of Christ, and that he “should not call any man unholy or unclean” (Acts 10:28). However, the Lord was simultaneously declaring all foods clean and Gentiles acceptable under His new program for the Church. The apostle Paul further revealed that foods are no longer an issue, saying, “Food will not commend us to God; [for] we are neither the worse if we do not eat, nor the better if we do eat” (1 Cor 8:8). And to the Christians living in Colossae, Paul stated, “Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day” (Col 2:16). Though Christians are not under dietary restrictions (except for the consumption of blood; see Acts 15:20); we should be mindful that our behavior—even concerning food—reveals something about our walk with God. For this reason, Paul instructed the Christian at Corinth, saying, “Whether, then, you eat or drink or whatever you do, do all to the glory of God” (1 Cor 10:31). Those who seek to live holy lives will do it to the glory of God.

[1] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 287.

[2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 98.

[3] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 288.

[4] Peter C. Craigie, The Book of Deuteronomy, The New International Commentary on the Old Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1976), 230.

[5] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 100.

     Moses continues his sermon directing God’s people to maintain loyalty to the Lord. In the beginning of this chapter, Moses spoke of the false prophet who would arise among God’s people—even performing signs and wonders—and seek to lead them away from the Lord and into idolatry (Deut 13:1-5). In the second pericope, Moses spoke of the close family or friend who might secretly entice a believer to break allegiance with God and worship idols (Deut 13:11-12). In this third pericope, Israel’s spiritual leader addresses the possibility that certain worthless men might lead a whole city into idolatry (Deut 13:13-18). In all three examples, God prescribed the death penalty for those who promoted treason within the nation (Deut 13:5, 9, 15). These tests would arise throughout the nation’s history, and each Israelite would choose blessing if he/she kept allegiance with God, and cursing if they did not (Deut 11:26-28).

     Moses opens this section, saying, “If you hear in one of your cities, which the LORD your God is giving you to live in, anyone saying that some worthless men have gone out from among you and have seduced the inhabitants of their city, saying, ‘Let us go and serve other gods’ (whom you have not known), then you shall investigate and search out and inquire thoroughly” (Deut 13:12-14a). In contrast to the direct speech one would hear from a false prophet who spoke publicly (Deut 13:1-2), or the words that came directly from a close relative or friend (Deut 13:6), it might happen that one would hear from secondary or tertiary sources about a city in Israel that had broken loyalty to God. To add to the egregiousness of the offense, Moses describes the city as one “which the LORD your God is giving you to live in” (Deut 13:12b). If the account of rebellion was true, it meant the residents of the city had taken God’s blessing and used it for sinful purposes. The offense was, “some worthless men have gone out from among you and have seduced the inhabitants of their city, saying, ‘Let us go and serve other gods’ (whom you have not known)” (Deut 13:13).

     The term worthless men is a translation of the Hebrew בְּלִיָּעַל belial, which occurs 27 times in Scripture (a few references include Deut 13:13; Judg 19:22; 20:13; 1 Sam 25:17; 1 Ki 21:9-13; Pro 6:12-14; 16:27; 19:28; Nah 1:11). The word means “Uselessness, wickedness…good for nothing.”[1] These were people whom God designated as worthless because they continually resisted His will and disrupted the activities of His people. Over time, the term Belial became a name for Satan (2 Cor 6:15), who embodies wickedness, worthlessness and trouble, always resisting God and seeking to harm those who walk with Him (1 Pet 5:8). Solomon wrote, “A worthless person [בְּלִיָּעַל belial], a wicked man, is the one who walks with a perverse mouth, who winks with his eyes, who signals with his feet, who points with his fingers; who with perversity in his heart continually devises evil, who spreads strife” (Pro 6:12-14). Elsewhere, Scripture describes the worthless person as one who “digs up evil” (Pro 16:27), “makes a mockery of justice” (Pro 19:28), and “plots evil against the LORD” (Nah 1:11). He leads others away from God (Deut 13:13), is given to lewd behavior (Judg 19:22), hides from justice (Judg 20:13), is unreasonable (1 Sam 25:17), defies authority (2 Sam 20:1), is willing to lie against the innocent and promote injustice (1 Ki 21:9-13), and seeks to overpower the timid leader (2 Ch 13:7). It should be noted that worthless persons can be born into good families, for “the sons of Eli were worthless men; they did not know the LORD” (1 Sam 2:12). And, they can attach themselves to a godly leader and cause trouble, such as “the wicked and worthless men among those who went with David” (1 Sam 30:22).

     In Deuteronomy chapter thirteen, the worthless men engage in organized criminal activity, working as community organizers to seduce the leadership and inhabitants of their city. The enticement was to worship idols (and there was one for everyone), which permitted easy sinful behavior and made no demands for holiness. But in God’s kingdom, idolatry was treason against their good King who had liberated them from slavery and blessed them as His chosen people.

     However, rather than operate on hearsay, Moses instructed them, saying, “then you shall investigate and search out and inquire thoroughly” (Deut 13:14a). This meant that some of Israel’s leaders were to send a team of investigators to the city and make a thorough inquiry in the matter to determine the facts. Moses states, “If it is true and the matter established that this abomination has been done among you, you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it and all that is in it and its cattle with the edge of the sword” (Deut 13:14b-15). Action, or inaction, was to follow only after the facts were obtained. If the matter was proven true and all the residents of the city had broken the first commandment and turned to idolatry (Deut 5:7), then the death penalty was prescribed. All the guilty inhabitants of the city were to be killed and their property was to be utterly destroyed (Heb. חָרָם charam) along with them. If Israelites turned from the Lord and acted like the Canaanites, then they would be judged and treated like the Canaanites. This shows God’s actions of judgment were a response to the unethical behavior of His people who had turned away from Him in violation of the covenant.

     Moses said, “Then you shall gather all its booty into the middle of its open square and burn the city and all its booty with fire as a whole burnt offering to the LORD your God; and it shall be a ruin forever. It shall never be rebuilt” (Deut 13:16). The action of judging the city included gathering everything to its center and offering it as a whole burnt offering to the Lord. Furthermore, the city was not permitted to be rebuilt. Rather, it was to serve as a ruined memorial to others, that they might not follow worthless men and engage in such evil practices. The destruction of all the city’s property would also impede some who might be tempted to spread falsehood about a city, hoping to claim its wealth after the residents were killed.

     Moses said, “Nothing from that which is put under the ban shall cling to your hand, in order that the LORD may turn from His burning anger and show mercy to you, and have compassion on you and make you increase, just as He has sworn to your fathers” (Deut 13:17). If God’s directives were followed, and the guilty city destroyed, this would turn God from His anger for their violation of the covenant. In turn, the Lord would be merciful and compassionate because they humbly obeyed, and He would bless them with increase to make up for the lost members of the community who were killed. But this was conditioned on their obedience, as Moses said, “if you will listen to the voice of the LORD your God, keeping all His commandments which I am commanding you today, and doing what is right in the sight of the LORD your God” (Deut 13:18). Keeping God’s directives was the key to success and prosperity in the covenant community (see Deut 11:26-28).

     As Christians, we live in a fallen world that is spiritually and morally sick. God has a prescription, but the majority of those in the world reject Him, so the disease goes untreated. As those who have turned to Christ as Savior and been restored to God (forgiven and given new life), we now have the responsibility to grow into spiritual adulthood and live effectively for God and others (i.e., the demanding life of a disciple). This will only happen as we consistently make good choices that are rooted in God’s Word. We grow spiritually when we study the Bible (2 Tim 2:15; 3:16-17), and live by faith, following God’s directives (Matt 7:24; John 13:17; Jam 1:22). We learn God’s Word in order to live God’s will. The Lord says, “My righteous one shall live by faith” (Heb 10:38), for “without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him” (Heb 11:6). The believer whose mind is saturated with God’s Word, correctly understood and applied, “will be like a tree firmly planted by streams of water, which yields its fruit in its season and its leaf does not wither; and in whatever he does, he prospers” (Psa 1:3). But there are dangers and distractions to the Christian life. We must be careful who we choose as friends, for they will influence us, either for good or evil. We do well to choose good teachers who help us know Scripture, and good friends who encourage us to pursue God’s will. And we must not bow to moments of sinful pressure, nor go with the flow of our declining culture. God is at work in the world, but so is Satan and his demonic forces. We’re constantly confronted with value systems that are harmful and may lead us into destructive paths. Society is never neutral, and there are pressures that pull us to go with the flow. Sometimes that’s alright, but other times not. We realize any dead fish can float downstream, but it takes someone who is alive and strong to swim against it. We should strive to be that person who daily walks with God and who helps and encourages others to do the same. God has granted us the privilege of being a godly influence in the lives of others, whether with family, coworkers, or in the community. We should take these privileges seriously, knowing that our loving and godly behavior may lead others to Christ for salvation, and may encourage other Christians to know the Lord better and to walk closely with Him.

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 134.

     In the previous pericope, we learned about false prophets that Moses anticipated would openly seek to seduce God’s people into idolatry (Deut 13:1-5). In this section, Moses saw danger in a sibling, child, spouse, or close friend who might entice an Israelite to treason by turning away from the Lord and worshipping false gods. Israelites who succumbed to such an enticement would open themselves to God’s cursing (Deut 11:26-28). Moses opens this section, saying:

• "If your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul, entice you secretly, saying, ‘Let us go and serve other gods’ (whom neither you nor your fathers have known), of the gods of the peoples who are around you, near you or far from you, from one end of the earth to the other end), you shall not yield to him or listen to him; and your eye shall not pity him, nor shall you spare or conceal him." (Deut 13:6-8)

     Unlike the false prophet who enticed rebellion publicly, Moses anticipated a scenario in which close family or friends would privately promote rebellion against God (Deut 13:6-7). If/when this happened, the person who was being enticed was not to yield or listen to the satanically inspired counsel of his/her close family or friend. At that moment, the close family or friend who advocated treason was actually seeking the other person’s harm. Moses said, “your eye shall not pity him, nor shall you spare or conceal him” (Deut 13:8b). Naturally one would be inclined to protect loved ones; however, Israelites were to love God and protect their relationship with Him above all else. The obedient-to-the-word Israelite was not to yield or listen to the family or friend who was enticing idolatry. Nor were they to show pity, which meant strong emotional ties were not to be a factor when doing God’s will. The Israelite was not to give asylum to the offender. In this scenario there were two temptations: 1) the temptation by a close family member or friend to engage in treason against the Lord by going after other gods (Deut 13:6-7), and 2) the temptation to show compassion for the close family or friend who was promoting criminal-evil behavior and to hide that person from the divine consequences due them.

     For better or worse, close family and friends have the potential to wield great psychological pressure which can influence thoughts, values, and behaviors. God had delivered Israel from slavery and oppression in Egypt and the nation had agreed to enter into a contract relationship with the Lord at Mount Sinai (Ex 19:1-8). As Israel’s Ruler, Lawgiver, and Judge (Isa 33:22), He promised to guide, provide, and protect them if they would follow His directives, but would also curse them if they disobeyed (Deut 11:26-28). Above all else, Israel was to maintain their relationship and walk with the Lord, not only for their own spiritual wellbeing, but for those around them. To turn to other gods would be a violation of the first commandment, which states, “You shall have no other gods before Me” (Deut 5:7), as well as the great commandment which states, “You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deut 6:5).  The believer’s allegiance was to God above all others. The obedient-to-the-word believer would know God’s blessing, and this would spill over into the lives of others. However, Satan and his demonic forces are always at work in the lives of rebellious people, and these collaborate to push or pull God’s people away from the Lord. Satan cannot force the believer to leave the ground of God’s Word and God’s blessing, but he can and does seek to entice or pressure the believer to sin. If/when believers make the choice to turn away from the Lord, they become their own worst enemy and open themselves up to discipline. This will not only bring punishment upon God’s erring child, but will negatively influence the lives of others. Choices have consequences, either for or against God and self. Godly actions open doors of opportunity for serving the Lord and blessing others. Sinful actions close doors of opportunity for serving the Lord and can bring God’s cursing on self and others. No doubt Satan desires to turn as many people away from God as possible, and what starts as an individual act can spread to family and friends, communities, and the whole nation.

     Moses realized that sentimentality connected with family or close friends might hinder justice in the moment. But divine justice must take priority, as Moses said, “But you shall surely kill him; your hand shall be first against him to put him to death, and afterwards the hand of all the people” (Deut 13:9). The punishment was to fit the crime, and the witness was to have a part in the judicial process, which included the execution of that person who advocated treason against the Lord. This was a most serious situation that required total allegiance to God and personal integrity. The participation of others in the community showed their understanding of the seriousness of the crime and its potential harm on them all. If allowed to spread, the idolatry might endanger the community as a whole. Moses went on to say, “So you shall stone him to death because he has sought to seduce you from the LORD your God who brought you out from the land of Egypt, out of the house of slavery” (Deut 13:10). God had rescued Israel from slavery and bondage, and they owed their allegiance to Him.

     Moses had previously stated that capital punishment could not occur on the basis of a single witness, saying, “no person shall be put to death on the testimony of one witness” (Num 35:30b). Later in Deuteronomy he would state, “On the evidence of two witnesses or three witnesses, he who is to die shall be put to death; he shall not be put to death on the evidence of one witness” (Deut 17:6; cf. 19:15). There was always the possibility that a false witness would rise up against a person and seek their harm. The Lord had forbidden this, saying, “You shall not bear false witness against your neighbor” (Deut 5:20). The two or three witness policy would mitigate against this sort of falsehood. In fact, there was a statute that condemned the false witness to bear the punishment he/she sought to bring upon another, if they were caught in their falsehood. Moses said, “If a malicious witness rises up against a man to accuse him of wrongdoing…[and] if the witness is a false witness and he has accused his brother falsely, then you shall do to him just as he had intended to do to his brother” (Deut 19:16, 19).

     Moses taught that allegiance to God must take priority over family or friends. If God’s Word was obeyed, this would create a healthy fear within the community, which would prevent further enticements of idolatry. Moses said, “Then all Israel will hear and be afraid, and will never again do such a wicked thing among you” (Deut 13:11). Punishment for crime can deter others from committing similar acts.

     Because sin is contagious, an egregious sin such as idolatry could spread from one family to another, to communities, and eventually infect the whole nation. Failure to follow this instruction would allow the spiritual disease to spread throughout the community, which could bring about the death of the nation. Unfortunately, this is what happened, as idolatry was permitted. A terrible example is seen in Solomon who allowed his wives to influence him to worship foreign gods (1 Ki 11:1-10), and this had a negative impact on the nation of Israel, as it encouraged others to worship idols. Because Israel pursued idols, this brought God’s judgment, which ultimately led to the nation’s destruction (2 Ki 17:6-23).

     Like Israel, Christians will encounter people who seek to lead us away from God, and these may even include family members. Like Israel, we are to resist those who seek to damage our walk with God, and this can mean taking extreme action in order to preserve our relationship with the Lord. However, unlike those under the Mosaic Law, punishment by death is not commanded, but rather, exposure and separation from the offending person. The reason for separation is to maintain our walk with the Lord. Peter wrote, “like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, ‘you shall be holy, for I am holy’” (1 Pet 1:15-16). Living holy means we are set apart to the Lord for His purposes. However, if/when another Christian with whom we are in fellowship should turn away from the Lord and live sinfully (not the occasional sin, but ongoing sin), this can have a negative influence on us and impede our own walk with the Lord. After all, “bad company corrupts good morals” (1 Cor 15:33). If/when this happens, we are to disassociate from that rebellious person and preserve our walk with God. Paul stated, “I wrote to you not to associate with any so-called brother if he is an immoral person, or covetous, or an idolater, or a reviler, or a drunkard, or a swindler—not even to eat with such a one” (1 Cor 5:11). Disassociation was for the purpose of maintaining holiness with the Lord. We always hope the sinning Christian will come to his senses and come back into fellowship. In another place it is stated, “I urge you, brethren, keep your eye on those who cause dissensions and hindrances contrary to the teaching which you learned, and turn away from them” (Rom 16:17). And, “We command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us” (2 Th 3:6). Such actions are never easy, for we love fellow believers and desire friendship with them. However, our walk with God must always take priority, for He is our greatest Friend, and allegiance to Him secures for us all that is strong and good and meaningful in life. And if/when the erring believer turns back to the Lord and resumes their walk-in-the-Word, then all will be as it should.

     The word prophet translates the Hebrew word נָבִיא nabi (Grk. προφήτης prophetes), which means “speaker, herald, preacher,”[1] and refers to one who served as the spokesman for another. For example, נָבִיא nabi was used of Aaron who was the spokesman for Moses (Ex 7:1-2). When called of God, the prophet communicated a message directly from the Lord. Sometimes the prophet engaged in forthtelling, in which he addressed sinful behavior within a community, calling God’s people to stop their evil practices and turn to righteous living. But sometimes the prophet engaged in foretelling, in which he revealed the future actions of God, either for judgment or salvation (i.e., The Exodus, the Rapture of the Church, the Tribulation, Millennial Kingdom, etc.). The prophets were primarily men, but did include women such as Miriam (Ex 15:20), Deborah (Judg 4:4), Huldah (2 Ki 22:14), and Anna (Luke 2:36). God’s prophets received His revelation directly and then communicated it to others (Ex 4:12; Jer 1:9; Amos 1:3), and sometimes they served as intercessors to God (Gen 20:7; Ex 32:10-14; 1 Sam 12:17, 19). Throughout Scripture there were true prophets to be obeyed (Deut 18:18; 34:10-11; 1 Sam 3:20; 2 Ch 25:15; 28:9; Hag 1:13; Acts 11:27-28; 21:10-11) and false prophets to be ignored (Deut 13:1-5; 18:21-22; Neh 6:12-13; Jer 23:25-28; Matt 7:15; 24:24; Acts 13:6; 2 Pet 2:1-3; 1 John 4:1-3; Rev 2:20). In the NT, the gift of prophecy was for the edification of others, as Paul wrote, “one who prophesies speaks to men for edification and exhortation and consolation” (1 Cor 14:3).

     It is important to understand that prophetic revelation always originates with God, as the prophet is merely the mouthpiece of the Lord. The Lord told Moses, “I, even I, will be with your mouth, and teach you what you are to say” (Ex 4:12). To Isaiah the Lord said, “I have put My words in your mouth and have covered you with the shadow of My hand” (Isa 51:16a).  And He told Jeremiah, “Behold, I have put My words in your mouth” (Jer 1:9b). We’re not exactly sure how this happened; however, what is clear, is that the words the prophet spoke originated with God. The apostle Peter stated, “No prophecy was ever made by an act of human will, but men moved by the Holy Spirit spoke from God” (2 Pet 1:21; cf. 1 Sam 10:6; 19:20). The word moved translates the Greek word φέρω phero, which means “to bear or carry from one place to another.”[2] Luke used the word φέρω phero to refer to ship that were propelled by a wind (Acts 27:15, 17). Paul wrote, “when you received the word of God which you heard from us, you accepted it not as the word of men, but for what it really is, the word of God, which also performs its work in you who believe” (1 Th 2:13). Prophecy that was written became Scripture. And the prophets who wrote were not robots who merely dictated what God revealed, but maintained their personality, literary style, emotion, and volition.

     In the OT, Moses knew there would be false prophets that would arise and seek to lead God’s people away from their covenant agreement with the Lord. Concerning the false prophets, God said, they “are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds” (Jer 14:14; cf. Jer 23:16, 21). This deception derives from Satan and his demons who are active in the world and constantly seeking to subvert God’s activities and programs. God, in His sovereignty, permits Satan to have his way for a time. Ultimately, false prophets are agents of Satan and can appear as messengers of light (2 Cor 11:14-15). But God has equipped His people to be able to identify false prophets so they can be rejected. In Deuteronomy, Moses gave two objective tests that could be applied to the person who claimed to be a prophet and said, “Thus says the Lord.”

     First was the doctrinal test. In this test, there would appear someone who claimed to be “a prophet or a dreamer of dreams” (Deut 13:1), and would even perform a miraculous sign or wonder (Deut 13:2a). The miraculous sign or wonder performed by the false prophet functioned as a means of persuading others. However, the ability to perform a sign or wonder by itself proves nothing. When Moses was executing God’s plagues upon Egypt, it is recorded three times “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., 7:21-22; 8:6-7). Jesus warned, “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10).

     Though able to perform a supernatural act, the deceiver would reveal himself as a false prophet by his words, saying, “Let us go after other gods (whom you have not known) and let us serve them” (Deut 13:2b). When the self-proclaimed-prophet teaches something that clearly violates God’s written Word, he/she reveals the source of their connection. To call God’s people to serve other gods is in violation of the first commandment, which states, “You shall have no other gods before Me” (Deut 5:7), as well as the great commandment which states, “You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deut 6:5). Moses said, “you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul” (Deut 13:3). Here is a test of allegiance. Those who love God will remain loyal to Him (Deut 13:4). Because Israel was a theocracy, and God was their Judge, Lawgiver, and King (Isa 33:22), He directed His people to execute the false prophet or dreamer of dreams (Deut 13:5a), “because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you” (Deut 13:5b). Only those who know God’s Word and live by it will guard themselves against the deceiving power of false miracle workers.

     Second was the short-term-fulfillment of a prophecy. On another occasion, God spoke about “the prophet who speaks a word presumptuously in My name which I have not commanded him to speak” (Deut 18:20a). Like the previous example of a false prophet, God prescribed the death penalty for such an action, saying, “that prophet shall die” (Deut 18:20b). Naturally, the Israelites would ask, “How will we know the word which the LORD has not spoken?” (Deut 18:21). The Lord’s answer was, “When a prophet speaks in the name of the LORD, if the thing does not come about or come true, that is the thing which the LORD has not spoken. The prophet has spoken it presumptuously; you shall not be afraid of him” (Deut 18:22; cf. Jer 28:9). Apparently, the prophet would be able to predict a short-term event that everyone could see for themselves and verify. Once the short-term prophecy was fulfilled in exact detail, the prophet’s long-term prophecies could be accepted and relied upon as valid. Jesus adhered to this test, providing short-term prophesies that came to pass (Mark 11:12-14, 19-20), which validated His long-term prophecies which are still pending (Matt 24:3—25:46).

Example of a True Prophet:

• "Now behold, there came a man of God from Judah to Bethel by the word of the LORD, while Jeroboam [King of Israel] was standing by the [pagan] altar to burn incense [to false gods; cf. 1 Ki 12:28-33]. 2 He [the true prophet] cried against the altar by the word of the LORD, and said, “O altar, altar, thus says the LORD, ‘Behold, a son shall be born to the house of David, Josiah by name; and on you he shall sacrifice the [bones of the dead] priests of the high places [pagan worship centers] who burn incense on you, and human bones shall be burned on you [fulfilled 300 years later; cf. 2 Ki 23:15-20].’” 3 Then he gave a sign the same day [proving to everyone he was a true prophet], saying, “This is the sign which the LORD has spoken, ‘Behold, the altar [used by King Jeroboam] shall be split apart and the ashes which are on it shall be poured out.’” 4 Now when the king heard the saying of the man of God, which he cried against the altar in Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” But his hand which he stretched out against him dried up, so that he could not draw it back to himself. 5 The altar also was split apart and the ashes were poured out from the altar, according to the sign which the man of God had given by the word of the LORD." (1 Ki 13:1-5)

In this example of a true prophet, we see where he spoke against the worship of false gods in agreement with written revelation (Deut 13:1-5; cf. Ex 20:1-5a), and validated himself by performing an observable short-term prophecy for others to witness (Deut 18:22).

Beware of False Prophets:

• "But false prophets also arose among the people, just as there will also be false teachers among you [in the Church], who will secretly introduce destructive heresies [false doctrines], even denying the Master who bought them [attacking the Person of Jesus Christ and His redemptive work on the cross; cf. 1 John 4:1-3], bringing swift destruction upon themselves.  2 Many [in the church] will follow their sensuality, and because of them the way of the truth will be maligned [outsiders will spurn Christianity]; 3 and in their greed they will exploit you [to get your money] with false words [πλαστοῖς λόγοις plastois logois – lit. plastic words, easily molded to accommodate the hearer]; their judgment from long ago is not idle, and their destruction is not asleep." (2 Pet 2:1-3)

     False prophets/teachers will arise in churches and will seek to introduce false doctrines alongside true ones (2 Pet 2:1a; cf. Acts 20:28-30). These false prophets will attack the incarnation of Jesus Christ (2 Pet 2:1b; cf. 1 John 4:1-3), as well as His redeeming work of the cross (2 Pet 2:1). On this basis we know Mormons and Jehovah’s Witnesses are cults. Unfortunately, many in the church will be misled by false teachers, and this will cause the Christian way to be maligned (2 Pet 2:2). The motivation of false prophets is greed, in which they will exploit others for money (2 Pet 2:3a). Their power lies in their false words which they employ to subjugate their hearers. But these false prophets/teachers have not escaped God’s notice, and their judgment is coming (2 Pet 2:3b). Exposure to false teachers is inevitable; however, the Christian mind is guarded and remains stable as the believer continually learns and lives God’s Word (Matt 7:24-27; 2 Cor 10:3-5; 2 Tim 2:15; 3:16-17; 1 Pet 2:2; 2 Pet 3:18). Some false teachers may be won to Christ (Acts 8:9-13), but others are to be resisted or avoided (Gal 2:4-5; Phil 3:2; 2 John 1:9-11).

     There are some Christians today who believe God continues to reveal Himself directly to His people. However, other Christians believe God reveals Himself today only through nature (general revelation), the Bible (special revelation), and providentially through circumstances. The Bible is the only source of special revelation, and God’s providential acts are only discernable by the Christian mind saturated with Scripture. Concerning faith and practice (orthodoxy & orthopraxy), the Bible is the only dependable source of divine revelation, and the Christian does well to know it from cover to cover. Christians are instructed to know God and His will through Scripture (Eph 4:11-16; 2 Tim 2:15; 3:16-17; 1 Pet 2:2), and the believer who knows and lives God’s Word will prove to be a blessing to others.

[1] Ludwig Koehler et al., The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: E.J. Brill, 1994–2000), 661–662.

[2] William Arndt et al., A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press, 2000), 1051.

     In the Hebrew Bible, Deuteronomy 12:32 appears as the first verse of chapter thirteen. In the previous lesson (Deut 12:29-31), Moses warned against being ensnared by idolatry and pagan practices after the Canaanites had been destroyed and their places of worship demolished (Deut 12:29-31). In that passage, Israel would prove to be their own worst enemy if they did not guard themselves against the enticements of the pagan practices of the Canaanites. In this pericope, God warns His people to be on guard against false prophets that will arise among them and seek to lead them away from the Lord.

     This section opens with the statement, “Whatever I command you, you shall be careful to do; you shall not add to nor take away from it” (Deut 12:32). God was giving His people clear directives about how to live as He expects, and these commands were being codified, and were not to be modified in any way. Contracts and law codes rely on the integrity of language in which words and phrases retain authorial intent, and this is especially true when it comes to God’s Word. To add or remove words from God’s commandments speaks of a shift in authority from God to the receiver, as the Author’s infused meaning is ignored and the reader’s response becomes enthroned. Israel was a theocracy and God was their Ruler, Lawgiver, and Judge (see Isa 33:22). The Lord had liberated His people from Egyptian slavery and entered into a binding covenant relationship which they accepted (Ex 19:1-9). As their good King, God had every right to issue commands and direct their lives; not because He was a brutal tyrant who sought to subjugate and oppress them, but rather, that they might walk with Him and be blessed. All of this assumes the integrity of language, in which the author’s original meaning is permanently infused in the words and phrases he writes, and that language itself serves as a reliable vehicle for communication. The end result is that the hearer/reader is responsible to know what has been communicated and will be blessed or judged based on whether they respond to it positively or negatively. Here, the integrity of the written commands must be honored. The contract must not be modified. But there would be subversives among God’s people, as he warns them that false prophets would arise and seek to lead them contrary to God’s directives. Moses wrote:

• “If a prophet or a dreamer of dreams arises among you and gives you a sign or a wonder, 2 and the sign or the wonder comes true, concerning which he spoke to you, saying, ‘Let us go after other gods (whom you have not known) and let us serve them,’ 3 you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul." (Deut 13:1-3)

     The word prophet translates the Hebrew noun נָבִיא nabi and refers to one who claims to be summoned by God and serves as His communicator or spokesman. God sometimes spoke to His prophets in their dreams (Num 12:6). Like the prophet, the dreamer of dreams (Oneiromancy) refers to one who claims to have divine revelation directly from God. Moses warns his people about the reality of false communicators that would arise among God’s people and seek to mislead them (Deut 13:1). Furthermore, these false prophets would be backed by Satan and be able to perform signs and wonders which actually come to pass (Deut 13:2a). Here, the sign or wonder functions as a means of persuading the ignorant and rebellious. The ability to perform a sign or wonder by itself proves nothing. When Moses was executing God’s plagues upon Egypt, it is recorded three times “the magicians of Egypt did the same with their secret arts” (Ex 7:10-11; cf., 7:21-22; 8:6-7). Jesus warned that “false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect” (Matt 24:24). And Paul spoke of the coming Antichrist, “whose coming is in accord with the activity of Satan, with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved” (2 Th 2:9-10). Only those who know God’s Word and live by it will guard themselves against the deceiving power of false miracle workers.

     False prophets are self-centered and don’t really care about God or others. They are motivated by pride, power, a following of people, and often a desire to gain wealth. When a pseudo miracle worker says, “Let us go after other gods (whom you have not known) and let us serve them” (Deut 13:2b), he/she is, at that moment, in violation of the first commandment, which states, “You shall have no other gods before Me” (Deut 5:7), as well as the great commandment which states, “You shall love the LORD your God with all your heart and with all your soul and with all your might” (Deut 6:5). The false prophet is identified because he/she violates the clear teaching of Scripture. Moses said, “you shall not listen to the words of that prophet or that dreamer of dreams; for the LORD your God is testing you to find out if you love the LORD your God with all your heart and with all your soul” (Deut 13:3). Thomas Constable writes:

• "God permitted prophets to utter false prophecies to test His people’s love (v. 3). The test of a false prophet was his or her fidelity to the Mosaic Covenant. If he led the people away from God, the civil authorities were to put him to death (v. 5). Some false prophets would foretell the future since they received information from the evil spirit world (e.g., diviners, soothsayers, etc.). Some of them could even perform signs and wonders (supernatural acts) to substantiate their claim that their power came from God. Enticement to idolatry was a very serious crime in Israel."[1]

Jack Deere adds:

• "Miraculous signs alone were never meant to be a test of truth. Miracles happen in many religions because Satan uses false religions and false prophets to deceive the world (cf. 2 Cor. 11:13–15; Eph. 6:11; Rev. 12:9). So Moses warned the people that the standard for truth must never be a miraculous sign or wonder (or other areas of human experience). The standard of truth is the Word of God. A prophet’s or a dreamer’s prediction may come true. But if his message contradicted God’s commands, the people were to trust God and His Word rather than their experience of a miracle. If human experience seemed to contradict God’s clear teachings the Israelites were to bow in submission to God’s commands, for His Word is truth (cf. John 17:17)."[2]

     God had revealed Himself directly and through Moses, and once that revelation became inscripturated (i.e., written down), it could not be modified by anyone. The written revelation could be understood through normal reading and applied by faith in those who received it. Once studied and understood, God’s Word was to serve as the foundation for the walk of faith. Though we enjoy our experiences and feelings, these should never serve as our guide for Christian living. When there is a conflict between God’s truth and our experiences or feelings, we are to live by faith and trust God at His Word.

     God permits His people to be exposed to false prophets and teachers. But this exposure is didactic in nature, as the outcome reveals the heart of those who claim to love the Lord. Often, we don’t like trials or tests, but it is these very things that expose what is really in our hearts and whether we are as committed as we often claim. Peter thought he was strong in himself and would never deny the Lord (Matt 26:34-35); however, his claim was untested, and his self-perception proved wrong when the test actually came. Peter denied the Lord three times (Matt 26:69-74), and then wept bitterly when the truth of his weak heart was made manifest (Matt 26:75).

     Moses directs his people to faithfulness, saying, “You shall follow the LORD your God and fear Him; and you shall keep His commandments, listen to His voice, serve Him, and cling to Him” (Deut 13:4). Moses drives his point by means of action words, telling his people they must follow, fear, keep, listen, serve, and cling to the Lord and His commands. The mind and will must be in agreement, as the believer seeks to know God’s Word in order to live His will. But the false prophet or dreamer of dreams “shall be put to death, because he has counseled rebellion against the LORD your God who brought you from the land of Egypt and redeemed you from the house of slavery, to seduce you from the way in which the LORD your God commanded you to walk. So you shall purge the evil from among you” (Deut 13:5). The death penalty against false prophets and dreamers of dreams was necessary, for if they continued, they would lead God’s people away from Him and this would guarantee the Lord’s judgment (Deut 11:26-28). The phrase, you shall purge the evil from among you occurs nine times throughout Deuteronomy (Deut 13:5; 17:7, 12; 19:19; 21:21; 22:21–22, 24; 24:7). By killing the false prophet who counseled treason against the Lord, it would purge the evil person from the community. It should be remembered that Israel was a theocracy, and God was their Judge, Lawgiver, and King (Isa 33:22), and He set their laws and demanded enforcement. To promote idolatry was an attempt to subvert God’s ruling authority over His people and would bring judgment.

     Like Israel, God will allow us to be exposed to false representatives (Matt 7:15; Acts 20:29-30; 2 Pet 2:1-3). But we are to see these moments as a test, as an opportunity to show our loyalty to God by rejecting the false teacher and their message and staying true to the Lord. In the Church Age, we are not directed to execute false prophets, teachers, or miracle workers who seek to lead us away from the Lord; rather, we are not to associate with them (Rom 16:17; 2 Th 3:14), nor welcome them into our home (2 John 1:9-11).

[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Dt 12:32.

[2] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 286.

     Moses anticipates that his hearers will enter Canaan and that God will give them victory over the corrupt pagan nations that occupy the land. But Moses warns his people to guard themselves that they do not become trapped in the idolatry that brought about God’s judgment on the Canaanites. Moses said, “When 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, beware 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?’” (Deut 12:29-30). The word beware translates the Hebrew verb שָׁמַר shamar, which means to guard, be careful about, watch over, and in this context refers a warning that after victory, the Israelites were to guard themselves against the idols and practices that ensnared (נָקַשׁ naqash) the Canaanites and brought about God’s judgment. Moses follows with the statement, “You 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.” (Deut 12:31; cf., Lev 18:21; 20-1-5). Some of the abominable acts practiced by the Canaanites included gross sexual immorality, which included all forms of incest (Lev 18:1-20; 20:10-12, 14, 17, 19-21), homosexuality (Lev 18:22; 20:13), and sex with animals (Lev 18:23; 20:15-16). They also engaged in the occult (Lev 20:6), were hostile toward parents (Lev 20:9), and offered their children as sacrifices to Molech (Lev 18:21; 20:1-5; Deut 18:10). God specifically told His people, “You shall not follow the customs of the nation which I will drive out before you, for they did all these things, and therefore I have abhorred them” (Lev 20:23). Yet, this is what Israel did throughout their history (Psa 106:37-38; 2 Ki 17:6-23; Jer 7:30-31; 19:4-5; 32:35; Ezek 16:20-21).

Excurses on Human Sacrifice in the Old Testament

     Cultures throughout human history have practiced human sacrifice. Some of these include Chinese, Egyptians, Canaanites, Greeks, Romans, Africans, Incans, Mayans, Aztecs, Peruvians, Europeans (Brit, Celts), Vikings, Koreans, and Native American Indians.[1] Glenn Sunshine states:

• "Most pagan religions practiced human sacrifice at some point in their history. Each of the three principal gods of the Celts demanded human sacrifices by a different means—Taranis by bashing the skull in with an axe or burning, Esus by strangling, and Teutates by drowning. The Druids, who presided over these sacrifices, were also well known for putting prisoners of war in wicker cages and burning them alive as a sacrifice to the gods. The Norse also engaged in widespread human sacrifices, with perhaps the best documented taking place at the temple of Uppsala, Sweden. The Greeks and Romans also engaged in human sacrifice in their earlier history. Greek legend tells of a number of human sacrifices in the Mycenaean period, but according to Plutarch the Greeks sacrificed humans as late as the Persian Wars, just prior to the battle of Salamis in 480 BC."[2]

     When it comes to sacrificing their children, the United States of America outdoes all previous cultures. As of 2021, more than 62 million babies have been aborted in America since Roe v. Wade.[3] Most children are sacrificed for the parent’s self-interest. One resource states, “In the USA, where nearly half of pregnancies are unintended and four in 10 of these are terminated by abortion, there are over 3,000 abortions per day.”[4] And girls are more likely to be aborted than boys, which translates to a form gendercide.[5] The killing of innocent human life is a violation of the sixth commandment, which states, “You shall not murder” (Deut 5:17). Of course, forgiveness is available to those who turn to Christ as their Savior. This is true for any sin, however heinous, even murder.

     According to the Mosaic Law, human sacrifice was regarded as murder (Lev 18:21; Deut 12:31; 18:10), and God prescribed death for those practiced it (Lev 20:1-2). We know from Scripture that by the end of his life King Solomon turned away from the Lord and worshipped idols, even building places of worship for them (1 Ki 11:4-8). These pagan worship sites were later used by Israelites to sacrifice their children (Jer 32:31-35). It is recorded that two of Israel’s kings, Ahaz and Manasseh, caused their sons to be burned alive to pagan gods (2 Ki 16:1-3; 21:1-6). Apparently, other Israelites were also sacrificing their sons and daughters to idols (Psa 106:37-38; Jer 7:30-31; 19:4-5; 32:31-35; Ezek 16:20-21). Paul tells us that such sacrifices are actually offered to demons (1 Cor 10:20), so it’s no surprise that such sacrifices are hellish. Because Israel became corrupt, God destroyed and expelled them from the land by means of military defeat from their enemies. Child sacrifice is mentioned in the list of sins that brought the nation to destruction (2 Ki 17:6-23).

     Critics have raised three problem examples of human sacrifice in the Bible, and these include 1) Abraham’s sacrifice of Isaac, 2) Jephthah’s sacrifice of his daughter, and 3) God the Father’s sacrifice of His Son, Jesus.

     First, in Genesis 22, Moses records an event in which “God tested Abraham” concerning his son Isaac (Gen 22:1). The Lord told Abraham, “Take now your son, your only son, whom you love, Isaac, and go to the land of Moriah, and offer him there as a burnt offering on one of the mountains of which I will tell you” (Gen 22:2). It’s important to note that this was a test of Abraham’s faith. God has a pattern of testing His people to humble them (Ex 16:4; 20:20; Deut 13:3; Judg 3:1-2; Isa 48:10). Abraham obeyed and did as the Lord instructed, right up to the moment that Isaac lay bound on the rock, with Abraham’s hand raised, ready to slay him with a knife (Gen 22:3-11). But God interrupted and told him, “Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, since you have not withheld your son, your only son, from Me” (Gen 22:12). Abraham then turned and saw a ram caught in a thicket, which he took and offered to God “in the place of his son” (Gen 22:13). Abraham passed the test. He loved and trusted the Lord above all else, even his precious son, Isaac. Abraham learned that God provides for him; therefore, he named the place “The Lord Will Provide” (Hebrew יְהוָה יִרְאֶה Yahweh Yireh or Jehovah Jireh) (Gen 22:14). The writer to the Hebrews mentions this event in the life of Abraham, and states, “By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; it was he to whom it was said, ‘In Isaac your descendants shall be called.’ He considered that God is able to raise people even from the dead, from which he also received him back as a type” (Heb 11:17-19).

     Second, in the book of Judges there was an incident where a man named Jephthah offered his daughter as a sacrifice to God, and this because of a vow he made to the Lord (Judg 11:29-40). It’s possible that Jephthah felt he had to barter with God as an act of diplomacy in order to secure his victory over the Ammonites, and he did this by making a vow (Judg 11:30-31). God gave Jephthah victory over Israel’s enemies, so Jephthah kept his vow. However, it should be noted that Jephthah’s act of sacrifice was not commanded by the Lord. Furthermore, it’s possible, based on an alternate reading of Judges 11:31, that Jephthah only dedicated his daughter to service to the Lord rather than actually killing her. The two major views concerning Jephthah’s sacrifice of his daughter are as follows:

1. Jephthah actually offered his daughter as a human sacrifice, and the statement “a burnt offering” should be taken at face value. If this is the case, then Jephthah probably derived this strange understanding and commitment from the Canaanite culture, for human sacrifice was forbidden under the Mosaic Law (Lev 18:21; 20:2-5). This would also explain Jephthah’s grief when he said to his daughter, “You have brought me very low, and you are among those who trouble me; for I have given my word to the LORD, and I cannot take it back” (Judg 11:35).

In both of the above possible understandings of Jephthah’s actions, God never commanded human sacrifice, and Jephthah is never praised for what he did.

     Third, some have criticized the cross of Jesus as a form of forced human sacrifice. The argument is that God the Father forced His Son, Jesus, to be sacrificed on a cross to die a horrible death. It is true that God offered His Son as a sacrifice for our sins; however, Scripture reveals that Jesus went to the cross as a willing substitute, to lay down His life for us. Isaiah tells us, “The LORD was pleased to crush Him, putting Him to grief; if He would render Himself as a guilt offering” (Isa 53:10a). In this verse we see the Father sent and Jesus went. It was an agreement between the two. Jesus said, “the Father loves Me, because I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again. This commandment I received from My Father” (John 10:17-18). And after Jesus died and was buried in a grave, “God raised Him up on the third day and granted that He become visible” (Acts 10:40). Furthermore, the Father “raised Him from the dead and seated Him at His right hand in the heavenly places, far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come” (Eph 1:20-21). Jesus was not forced to go to the cross, so His death cannot be compared to the human sacrifices in the Old Testament, in which children and adults were forced to die against their will.

[2] Glenn S. Sunshine, Why You Think the Way You Do: The Story of Western Worldviews from Rome to Home (Grand Rapids, MI: Zondervan, 2009), 29–30.

[3] Sam Dorman, “An estimated 62 million abortions have occurred since Roe v. Wade decision in 1973”, (https://www.foxnews.com/politics/abortions-since-roe-v-wade).

[4] Worldometer, https://www.worldometers.info/abortions/

[5] Abortion in numbers, (https://thelifeinstitute.net/learning-centre/abortion-facts/issues/the-numbers).

     Moses opens this pericope with an expectation that his audience will enter the land of Canaan and take possession of it. Once in it, Moses also expects that God will bless His people by expanding their territory and giving them abundant food to eat, saying, “When the LORD your God extends your border as He has promised you, and you say, ‘I will eat meat,’ because you desire to eat meat, then you may eat meat, whatever you desire” (Deut 12:20). This was a repetition of what he’d said previously (Deut 12:15). Jack Deere comments:

• "Modern readers may find this repetition a bit tedious. But it should be remembered that Deuteronomy was originally presented in sermonic form to Israel. Normally repetition is important in the learning process, but it is doubly important in oral presentations as the audience does not have the opportunity to “read” over something missed the first time."[1]

     Moses continues, saying, “If the place which the LORD your God chooses to put His name is too far from you, then you may slaughter of your herd and flock which the LORD has given you, as I have commanded you; and you may eat within your gates whatever you desire. Just as a gazelle or a deer is eaten, so you will eat it; the unclean and the clean alike may eat of it.” (Deut 12:21-22). When Israel was in the wilderness, the tabernacle was situated in the middle of their campground and God required His people kill their domesticated animals in front of the sanctuary and priests (Lev 17:1-5). This was doable because of the proximity of the tabernacle. However, it appears Moses modified this law to account for great distances an Israelite would have to travel once God chose a sacred space where His name would be permanently represented. Daniel Block writes:

• "Without modifications to the Sinai legislation, everyday diet would be restricted to wild game and vegetarian foods, and the people would have to be satisfied with eating the meat of domesticated animals only at celebrations at the central sanctuary. In this passage Moses modifies the previous regulations, removing a legal constriction of Israelite life in the land and inviting the people to enjoy the products of their labor and the blessing of Yahweh."[2]

Jack Deere adds:

• "The earlier prohibition (Lev 17:1–12) against eating meat without offering it first at the tabernacle was only meant to apply while the Israelites were in the wilderness, when their “homes” were near the religious sanctuary. Now the people were about to move into the Promised Land where the majority would live too far away from the central sanctuary to bring all meat there. So permission was given to slaughter and eat animals at home for “secular” meals."[3]

     Here we see the Lord extending freedom to kill and eat those animals not offered to God in worship. These were animals the people desired to eat, but the great distance they would need to travel made killing it difficult. So, the Lord relaxed His previous command in order to satisfy their desires. And it did not matter if the Israelite was ceremonially clean or unclean, since the animal was not going to be used for worship, but only consumption. And Moses repeats his previous command about not eating the animal’s blood, saying:

• "Only be sure not to eat the blood, for the blood is the life, and you shall not eat the life with the flesh. You shall not eat it; you shall pour it out on the ground like water. You shall not eat it, so that it may be well with you and your sons after you, for you will be doing what is right in the sight of the LORD. Only your holy things which you may have and your votive offerings, you shall take and go to the place which the LORD chooses. And you shall offer your burnt offerings, the flesh and the blood, on the altar of the LORD your God; and the blood of your sacrifices shall be poured out on the altar of the LORD your God, and you shall eat the flesh." (Deut 12:23-27)

     As mentioned in the previous lesson, Israel was to understand that “the life of the flesh is in the blood” (Lev 17:11a) and was to treat it with respect in all situations. The blood symbolized life, which God has given to all creatures. If the animal was killed at home, the blood was to be drained before eating. If the animal was brought to the tabernacle or temple, the blood was to be drained beside the altar. In those ritual offerings the priests would catch some of the blood and sprinkle it on the altar or on the mercy seat, atop the ark of the covenant, on the Day of Atonement. In this way they treated the blood of the animal as special. This requirement not to eat animal blood was not unique to Israel, for God had previously forbidden Noah and his descendants from eating blood, saying, “you shall not eat flesh with its life, that is, its blood” (Gen 9:4). And this command was repeated in the New Testament to Christians, calling them to “abstain from things contaminated by idols and from fornication and from what is strangled and from blood” (Acts 15:20).

     Moses desired his people be blessed by the Lord, and he knew that blessing depended on their faithful obedience to His commands. Therefore, Moses said, “Be careful to listen to all these words which I command you, so that it may be well with you and your sons after you forever, for you will be doing what is good and right in the sight of the LORD your God” (Deut 12:28). Be careful translates the Hebrew verb שָׁמַר shamar, which generally means to guard, keep, watch over, or preserve. Here, it refers to the obligation of the Israelites to adhere to God’s commands. If they would obey the Lord, the result is that it would be well them as well as their children after them. By obeying God’s command, they would ensure His approval and blessing, not only for themselves, but for their children after them.

     For the Christian, the subject of blood in the New Testament is significant, especially the blood of Christ. In the Old Testament, an animal was sacrificed and its blood was shed in order to atone for sin. Concerning the animal sacrifice, God told His people, “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement” (Lev 17:11). The word atonement translates the Hebrew verb כָּפַר kaphar, which means to “cover over, pacify, propitiate, [or] atone for sin.”[4] The animal that gave its life on the altar covered the offender’s sin; but this was a temporary covering, until Jesus could come and offer Himself as “the Lamb of God who takes away the sin of the world” (John 1:29). To take away sin—and the guilt caused by sin—communicates the doctrine of expiation. Jesus came into this world and lived a perfectly sinless life (2 Cor 5:21; Heb 4:15; 1 John 3:5), and then gave “His life a ransom for many” (Mark 10:45). As believers, we are redeemed, not by anything this world can offer or by anything we can do, but by “His precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet 1:19). The “blood of Christ” refers to Jesus’ atoning work on the cross, in which He bore our sin and paid the penalty that rightfully belonged to us. The blood of Christ is the coin of the heavenly realm that God accepted as payment for our sin. As a result of the death of Christ, we are “justified as a gift by His grace through the redemption which is in Christ Jesus; whom God displayed publicly as a propitiation in His blood” (Rom 3:24-25a). Propitiation translates the Greek word ἱλαστήριον hilasterion which refers to a sacrifice that satisfies God’s righteous demands for our sins. The sacrifice changes God’s disposition toward us from wrath to satisfaction. At the cross, God judged our sin as His righteousness required, and saves the sinner as His love desires.

     When we believe in Christ as Savior (1 Cor 15:3-4), we are forgiven all our sins (Eph 1:7), given new life (John 10:28), and gifted with God’s own righteousness (2 Cor 5:21; Phil 3:9). At the moment of salvation, there is relational peace between us and God (Rom 5:1), and we have become part of His family (Eph 2:19), will never be condemned (Rom 8:1), and made free to serve Him in righteousness (Rom 6:11-14; Tit 2:11-14).

[1] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 285.

[2] Daniel I. Block, The NIV Application Commentary: Deuteronomy, ed. Terry Muck (Grand Rapids, MI: Zondervan, 2012), 316.

[3] Jack S. Deere, “Deuteronomy,” in The Bible Knowledge Commentary, 285.

[4] Francis Brown, S.R. Driver and Charles A. Briggs, The New Brown-Driver-Briggs-Gesenius Hebrew-English Lexicon (Peabody, Mass.: Hendrickson Publishers 1979), 497.

     The gospel is the solution to a problem (see video presentation). It’s the good news that follows the bad news. There are two parts to the problem. First, God is holy (Psa 99:9; Isa 6:3; Rev 15:4), which means He is positively righteous and separate from all that is evil. Being holy, God can have nothing to do with sin except to condemn it (Hab 1:13; 1 John 1:5). Second, all mankind is sinful and separated from God (Rom 3:10, 23). We are sinners in Adam (Rom 5:12; 1 Cor 15:21-22), sinners by nature (Rom 7:14-25; 13:12-14), and sinners by choice (Isa 59:2; Jam 1:14-15). Some who experienced God’s holiness automatically saw their sinfulness (Isa 6:5; Luke 5:8). To further complicate the problem, we are helpless to solve the sin problem and save ourselves (Rom 5:6-10; Eph 2:1-3). Good works have no saving merit before God (Isa 64:6; Rom 4:1-5; Gal 2:16, 21; Eph 2:8-9; Tit 3:5; cf. Phil 3:4-9). We cannot save ourselves any more than we can jump across the Grand Canyon or throw rocks and hit the moon. But God, because of His mercy and love toward us (John 3:16; Eph 2:3-7), did for us what we cannot do for ourselves. He provided a solution to the problem of sin, and that solution is the cross of Christ (1 Cor 1:18). God the Son—the second Person of the Trinity—came into the world by human birth (Luke 1:26-35; John 1:1, 14), lived a perfectly righteous life (Matt 5:17-21), and willingly died in our place and bore the punishment for our sins. Jesus solved both problems: 1) He lived the righteous life that God demands and committed no sin (2 Cor 5:21; Heb 4:15; 1 John 3:5), and 2) He died for us on the cross and paid the penalty for all our sins (Isa 53:1-12; Mark 10:45; Rom 5:6-10; 1 John 2:2). Peter informs us that Jesus died in our place, “the just for the unjust, that He might bring us to God” (1 Pet 3:18). The cross is God’s righteous solution to the problem of sin, as well as His greatest display of love toward sinners. At the cross, God judged our sin as His righteousness required, and pardons the sinner as His love desires. To understand the cross of Christ is to understand the heart of God toward a fallen world He wants to save.

     Scripture reveals that after Jesus went to the cross and died for our sins, He was buried, and raised again on the third day (Matt 16:21; 17:22-23; Luke 24:6-7; Acts 10:38-41; 1 Cor 15:3-4). After His resurrection, Jesus appeared to numerous persons over a period of forty days, namely, Mary Magdalene and other women (Matt 28:1-10; John 20:10-18), two disciples on the road to Emmaus (Luke 24:13-32), the disciples without Thomas (John 20:19-25), the disciples with Thomas (John 20:26-29), the disciples by the Sea of Galilee (John 21:1-23), Peter, James, and more than 500 brethren at one time (1 Cor 15:5-7), the apostle Paul (1 Cor 15:8), and lastly, to the disciples at the Mount of Olives (Acts 1:9-12). Jesus’ resurrection means He conquered sin and death and will never die again (Rom 6:9).

     In order for us to be reconciled to God, we must simply trust in Jesus as our Savior (John 3:16; 20:30-31; Acts 4:12; 16:30-31). The gospel message is that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor 15:3-4). When we trust in Christ as our Savior, we are forgiven all our sins (Eph 1:7; Col 1:14), given eternal life (John 3:16; 10:27-28), and receive the righteousness of God as a free gift (Rom 5:17; 2 Cor 5:21; Phil 3:9).

     Moses continued his address to Israelites who were poised to enter the land of Canaan, saying, “You shall not do at all what we are doing here today, every man doing whatever is right in his own eyes; for you have not as yet come to the resting place and the inheritance which the LORD your God is giving you” (Deut 12:8-9). He instructed them that the paradigm for wilderness worship they were familiar with would be different when they entered the land. This was because their nomadic condition was about to change and they would find themselves living in settled places. Moses continued to say:

• "When you cross the Jordan and live in the land which the LORD your God is giving you to inherit, and He gives you rest from all your enemies around you so that you live in security, then it shall come about that the place in which the LORD your God will choose for His name to dwell, there you shall bring all that I command you: your burnt offerings and your sacrifices, your tithes and the contribution of your hand, and all your choice votive offerings which you will vow to the LORD." (Deut 12:10-11)

     In verse 10 Moses implies the crossing of the Jordan would certainly happen, they would take possession of the land God promised to give them. Here was another reminder that God owns the world and controls who occupies territories (cf., Deut 10:14; 2 Ch 20:5-7; Psa 24:1; 89:11; Acts 17:24-26). Not only would God give the land, but would also provide security. And once there, God would set apart a specific place where His people could meet Him for worship. There, they would bring their burnt offerings which were sacrifices wholly devoted to the Lord, their sacrifices of which they could eat a portion along with the Levite, their tithe of produce, as well as the offerings they’d vowed to the Lord. This first occurred at Shiloh under the leadership of Joshua (Josh 18:1). Later, during the time of Samuel, the tabernacle and ark was at Mizpah (1 Sam 7:6), and then Nob (1 Sam 21:1-6). The place of worship finally rested in Jerusalem under the leadership of David and Solomon. Concerning this, Eugene Merrill writes:

• "As is well known, the first permanent location of the tabernacle was Shiloh (Josh 18:1), a site chosen only after the land had been brought under control. How long after the conquest Shiloh was chosen cannot be known precisely, but it seems to have been a minimum of seven years (cf. Josh 14:7–10). In the meantime, it is clear that altars of the kind authorized by the Lord in Exodus 20 were built in Canaan both before (Josh 8:30) and after the selection of Shiloh as the place of national convocation (Josh 22:10–11; Judg 6:24–26; 13:20; 21:4; 1 Sam 7:17; 2 Sam 24:18–25)."[1]

     Concerning this place and time of worship, Moses said, “And you shall rejoice before the LORD your God, you and your sons and daughters, your male and female servants, and the Levite who is within your gates, since he has no portion or inheritance with you” (Deut 12:12). The adult parents are here addressed as those who should rejoice before the Lord (lit. before the face of Yahweh you God), and this was to include their children and servants who were part of the household unit. And Moses instructs them to include the Levite who lives in their town, since he possessed no land to cultivate, and relied on the goodness and obedience of other townsfolk.

     The instruction concerning sacrifices continued, as Moses said, “Be careful that you do not offer your burnt offerings in every cultic place you see, but in the place which the LORD chooses in one of your tribes, there you shall offer your burnt offerings, and there you shall do all that I command you” (Deut 12:13-14). Here, God called His people to be set apart from the Canaanite culture that surrounded them, specifically concerning the location where sacrifices were to be offered. Warren Wiersbe provides the following insight:

• "Canaanite worship permitted the people to offer whatever sacrifices they pleased at whatever place they chose, but for Israel there was to be but one altar. The Jews were allowed to kill and eat livestock and wild game at any place (Deut 12:15, 21-22), but these animals were not to be offered as sacrifices when they were killed. The only place where sacrifices were accepted was at the altar of God’s sanctuary, and the only people who could offer them were the Lord’s appointed priests. The Lord didn’t want His people inventing their own religious system by imitating the practices of the pagan nations. During the decadent days of the Judges, that’s exactly what some of the people did (Judg 17-18)."[2]

     For those animals not offered to God in worship, the Lord extended freedom to His people to eat whatever they wanted, saying, “However, you may slaughter and eat meat within any of your gates, whatever you desire, according to the blessing of the LORD your God which He has given you; the unclean and the clean may eat of it, as of the gazelle and the deer” (Deut 12:15). In this passage, there was the option to eat whatever meat they wanted within the city gates, whether wild animals or those God declared acceptable for sacrifice. And it did not matter if the Israelite was ceremonially clean or unclean, since the animal was not going to be used for worship, but only consumption (cf., Deut 12:20-22). Eugene Merrill states:

• "Life in the land would bring widespread settlement, so much so that it would be impossible from a practical standpoint for all acts of worship, including sacrifice, to be carried out at any one central place, to say nothing of the slaughter of animals for food. Thus, animals could be slain in local villages—even those normally reserved for sacrifice—to provide a food supply (vv. 15, 20–22). Such animals could be considered as wild game in such circumstances, that is, they could be used for noncultic purposes. This is why both the ceremonially clean and unclean could partake of it (v. 15b)."[3]

     However, whether the animal was to be used for religious worship or secular consumption, the Lord placed a prohibition on all Israel, saying, “Only you shall not eat the blood; you are to pour it out on the ground like water” (Deut 12:16). Israel was to understand that “the life of the flesh is in the blood” (Lev 17:11a) and was to treat it with respect in all situations. The blood symbolized life, which God has given to all creatures. If the animal was killed at home, the blood was to be drained before eating. If the animal was brought to the tabernacle or temple, the blood was to be drained beside the altar. In those ritual offerings the priests would catch some of the blood and sprinkle it on the altar, or on the mercy seat atop the ark of the covenant on the Day of Atonement. In this way they treated the blood of the animal as special.

     But there were some sacrifices that could only be eaten at the tabernacle or temple, as Moses wrote, “You are not allowed to eat within your gates the tithe of your grain or new wine or oil, or the firstborn of your herd or flock, or any of your votive offerings which you vow, or your freewill offerings, or the contribution of your hand” (Deut 12:18). Those animals dedicated to the Lord were off limits for consumption, and could only be consumed at the centralized place of worship which the Lord prescribed (cf. Deut 12:6, 11). The Lord’s instruction continued, saying, “But you shall eat them before the LORD your God in the place which the LORD your God will choose, you and your son and daughter, and your male and female servants, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all your undertakings” (Deut 12:18). In typical fashion, Moses repeats himself to his audience in order to drive a point. Moses’ emphasis is that animals devoted to the Lord could be eaten only at the place God prescribed, and meal participants were to include sons and daughters, male and female servants, and the Levite who resided within the town. And this worship was to be a time of rejoicing before the Lord, a celebration that included the family and others. And then, in order to drive his point even further, Moses states, “Be careful that you do not forsake the Levite as long as you live in your land” (Deut 12:19). Because the Levites did not own land, they were dependent on the obedience and good will of their fellow Israelites to watch out for them and care for them for their daily needs.

     As we covered in a previous lesson, there is no specialized priesthood in the dispensation of the Church Age. Rather, every Christian, at the moment of salvation, becomes a priest to God (1 Pet 2:5, 9; Rev 1:6). Furthermore, we do not worship at a prescribed centralized location as Israel did; rather, “we are the temple of the living God” (2 Cor 6:16; cf. 1 Cor 3:16-17). And we do not bring grain or animal sacrifices, but “offer up spiritual sacrifices” to God (1 Pet 2:5). The basic functions of the Christian priesthood include:

1. The continual giving of the body for service to the Lord (Rom 12:1-2).

     Lastly, Pastor-Teachers are not a special class of priests, nor is tithing to the church obligatory for Christians. However, the NT makes it clear that it is valid for “those who proclaim the gospel to get their living from the gospel” (1 Cor 9:14), and “The one who is taught the word is to share all good things with the one who teaches him” (Gal 6:6). In this way, believers support their Pastor-Teachers for the work they do.

[1] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 224.

[2] Warren W. Wiersbe, Be Equipped, “Be” Commentary Series (Colorado Springs, CO: Chariot Victor Pub., 1999), 83.

[3] Eugene H. Merrill, Deuteronomy, vol. 4, The New American Commentary, 226.