Deuteronomy 12:1
These are the statutes and ordinances you must be careful to follow all the days you live in the land that the LORD, the God of your fathers, has given you to possess.
Sermons
The Invasion a Religious OneR.M. Edgar Deuteronomy 12:1-3
The Doom of IdolatryD. Davies Deuteronomy 12:1-4
Destruction of Monuments of IdolatryJ. Orr Deuteronomy 12:1-5














Israel's entrance into Canaan was the entrance of true knowledge, of pure forms of religion, of cleansed morals. The worship of Jehovah was the very antithesis of that of which these altars, pillars, and graven images, were the polluted memorials. "What did the grove conceal? Lust - blood - imposture. What sounds shook the lane? Alternate screams of anguish and the laughter of mad votaries. What was the priest? The teacher of every vice of which his god. was the patron and example. What were the worshippers? The victims of every woe which superstition and sensuality can gender, and which cruelty can cherish." (Isaac Taylor). Why should the last trace of these hateful worships not be removed from the land of God's abode? (see on Deuteronomy 7:1-6). These commands had -

I. A GROUND IN RELIGIOUS FEELING. Even the dumb memorials of iniquity will excite in pure minds feelings of horror and revulsion. It is positive pain to look upon them. The only sentiments which these monuments of a dark polytheism - suggestive of every species of wickedness, and steeped in foulness through the cruel and lustful rites once associated with them - could awaken in the minds of devout worshippers of Jehovah were those of inexpressible abhorrence. The sooner they were swept away the better. Healthy moral instincts will lead us to hate "even the garment spotted by the flesh" (Jude 1:23).

II. A GROUND IN PRUDENCE. It removed from Israel's midst what would obviously have proved a snare. Prone of their own motion to idolatry, how certainly would the people have been drawn into it had idol sanctuaries, idol altars, idol groves stood to tempt them at every corner, met their gaze on every hill-summit. A wise legislation will aim at the removal of temptations. The business of legislation, as has been well said, is to make it as easy as possible for the people to choose virtue, and as difficult as possible to choose vice.

III. A GROUND IN POLICY. The design of Moses, to gather the life and religion of the people round a central sanctuary, would plainly have been frustrated had innumerable sacred places of repute, associated with the old idolatry, been allowed to remain unshorn of their honors. On the same principle, missionaries, in order to prevent relapses into idolatry, have often found it needful to get their converts to collect their idols, and unitedly to destroy them - burning them, it may be, or flinging them into some river. - J.O.

And what He did unto Dathan and Abiram.
Moses recalls the revolt against his authority in the wilderness. It took place in conjunction with the revolt of Korah (Numbers 17). The point which Moses emphasises is the revolt against Divinely constituted authority, and the result thereof. At the head of the civil rebellion were the sons of Reuben, Dathan and Abiram. As descendants of the first-born of Israel they grudged Moses his lofty position. They allied themselves with the Levitical revolt, and under the cloak of asserting the universal priesthood of the people (Numbers 16:3) led many to follow them into the vortex of revolution. This insurrection against the Divinely ordered religious and political order threatened the very existence of Israel. God therefore visited the rebels with special Divine judgment, and the nation was saved. This episode in Israel's history gives us a glimpse of the motives which underlie most revolutionary movements. In these —

I. VICE DECKS HERSELF IN THE APPEARANCE OF VIRTUE.

1. The revolutionaries profess ardent desires for the commonweal, for freedom — to save the "enslaved community," etc. Liberty, equality, etc., is their cry, war against tyranny and oppression. They seek to play the role of unselfish friends of the people.

2. But in their depths such movements are mostly dominated by selfishness. In the revolt here referred to Korah was simply an ambitious Levite, hypocritical and selfish. The Reubenites were moved by tribal ambition. Selfishness, ambition, special interests were the moving springs of this as of other revolutions.

3. The revolution of Dathan and Abiram took its rise first on an ecclesiastical ground; but the political movement was not far behind the ecclesiastical. Men with widely differing opinions joined in opposing constituted authority. The cry for "illumination" is speedily followed by that for so-called "freedom."

4. Revolution is not accompanied by penitence. It never seeks the ground of its complaints in the faults of the people themselves.

5. Most revolutions are dominated by some "phrase" or party cry. Here it was: "All the people are holy." The power of the partial truth in it lay in God's Word: "Ye shall be to Me...an holy nation." But God had appointed leaders in Church and State, therefore it was against His authority Dathan and Abiram rebelled.

II. THE PROPHETIC SIGNIFICANCE OF THIS TYPICAL EVENT.

1. The deepest fulfilment lies in the future — in the days of antichrist. Then the political and ecclesiastical order will be overturned — when antichrist comes offering promise of deliverance from all ecclesiastical and political ills.

2. But the punishment meted out to Dathan and Abiram with their fellow rebels shall fall more fiercely on antichrist (Revelation 19:20).

3. A veil, however, overhangs this future. Still there are experiences in history which prepare us to understand what shall be. The French Revolution is a striking example. It was not merely a revolt of ruled against rulers. It was first a spiritual revolution. Scepticism had loosened religious authority, and the political crisis speedily followed, as in the rebellion of Korah. So in France ambitious leaders shrieked of liberty, etc. The whole foundations of order were overturned. Then from the Revolution rose one who had no law but his own will. He trod men under his feet; for twenty-five years the storm raged. Here was a faint experience of what will be in the times of antichrist. A respite has been given; but he who has eyes may conceive somewhat of the trend of that great future revolt.

III. WHAT SHALL WE DO IN VIEW OF WHAT IS COMING?

1. Let us ask, guided by God's Word, what revolts in Church and State will lead to. What is the meaning of much of so-called "progress" and "freedom"? "If the Son shall make you free," etc. (John 8:36). What is "culture" if not found in Christ's Gospel? — this is the only "culture" of eternal worth. Modern "progress" does not always mean progress in righteousness.

2. Do not let the hollow "phrases" of the modern age influence us. In God's Word the madness of rebellion, its falseness and hypocrisy are seen, and its terrible end. The way of righteousness is conformity to the Divine order. The sin of participation in rebellion must be shunned. Those who stand on the side of revolution, of the antichristian age, or (in the future) of antichrist, lay themselves open to the punishment of the rebellious Reubenites.

(W. Grashoff.)

People
Levites, Moses
Places
Beth-baal-peor, Jordan River
Topics
Care, Careful, Carefully, Decisions, Fathers, Follow, Giveth, Giving, Ground, Heed, Heritage, Judgments, Laws, Observe, Ordinances, Possess, Statutes
Outline
1. Monuments of idolatry to be destroyed
4. The place of God's service to be kept
15. Blood is forbidden
17. Holy things must be eaten in the holy place
19. The Levite is not to be forsaken
20. Blood is again forbidden
26. and holy things must be eaten in the holy place
29. Idolatry is not to be enquired after

Dictionary of Bible Themes
Deuteronomy 12:1-7

     5378   law, OT
     7241   Jerusalem, significance

Library
The Eating of the Peace-Offering
'But thou must eat them before the Lord thy God in the place which the Lord thy God shall choose, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates: and thou shalt rejoice before the Lord thy God in all that thou puttest thine hands unto.'--DEUT. xii. 18. There were three bloody sacrifices, the sin-offering, the burnt- offering, and the peace-offering. In all three expiation was the first idea, but in the second of them the act
Alexander Maclaren—Expositions of Holy Scripture

Exposition of the Moral Law.
1. The Law was committed to writing, in order that it might teach more fully and perfectly that knowledge, both of God and of ourselves, which the law of nature teaches meagrely and obscurely. Proof of this, from an enumeration of the principal parts of the Moral Law; and also from the dictate of natural law, written on the hearts of all, and, in a manner, effaced by sin. 2. Certain general maxims. 1. From the knowledge of God, furnished by the Law, we learn that God is our Father and Ruler. Righteousness
John Calvin—The Institutes of the Christian Religion

The Promise in 2 Samuel, Chap. vii.
The Messianic prophecy, as we have seen, began at a time long anterior to that of David. Even in Genesis, we perceived [Pg 131] it, increasing more and more in distinctness. There is at first only the general promise that the seed of the woman should obtain the victory over the kingdom of the evil one;--then, that the salvation should come through the descendants of Shem;--then, from among them Abraham is marked out,--of his sons, Isaac,--from among his sons, Jacob,--and from among the twelve sons
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The King --Continued.
The second event recorded as important in the bright early years is the great promise of the perpetuity of the kingdom in David's house. As soon as the king was firmly established and free from war, he remembered the ancient word which said, "When He giveth you rest from all your enemies round about, so that ye dwell in safety, then there shall be a place which the Lord your God shall choose to cause His name to dwell there" (Deut. xii. 10, 11). His own ease rebukes him; he regards his tranquillity
Alexander Maclaren—The Life of David

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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