Deuteronomy 12:32
What thing soever I command you, observe to do it: you shall not add thereto, nor diminish from it.
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(32) What thing soever I command you.No later writer could put these words into the mouth of Moses, if he had altered the precepts of Moses to any appreciable extent.

12:5-32 The command to bring ALL the sacrifices to the door of the tabernacle, was now explained with reference to the promised land. As to moral service, then, as now, men might pray and worship every where, as they did in their synagogues. The place which God would choose, is said to be the place where he would put his name. It was to be his habitation, where, as King of Israel, he would be found by all who reverently sought him. Now, under the gospel, we have no temple or altar that sanctifies the gift but Christ only: and as to the places of worship, the prophets foretold that in every place the spiritual incense should be offered, Mal 1:11. Our Saviour declared, that those are accepted as true worshippers, who worship God in sincerity and truth, without regard either to this mountain or Jerusalem, Joh 4:21. And a devout Israelite might honour God, keep up communion with him, and obtain mercy from him, though he had no opportunity of bringing a sacrifice to his altar. Work for God should be done with holy joy and cheerfulness. Even children and servants must rejoice before God; the services of religion are to be a pleasure, and not a task or drudgery. It is the duty of people to be kind to their ministers, who teach them well, and set them good examples. As long as we live, we need their assistance, till we come to that world where ordinances will not be needed. Whether we eat or drink, or whatever we do, we are commanded to do all to the glory of God. And we must do all in the name of the Lord Jesus Christ, giving thanks to the Father through him. They must not even inquire into the modes and forms of idolatrous worship. What good would it do them to know those depths of Satan? And our inward satisfaction will be more and more, as we abound in love and good works, which spring from faith and the in-dwelling Spirit of Christ.This caution is based upon the notion generally entertained in the ancient pagan world, that each country had its own tutelary deities whom it would be perilous to neglect; compare 1 Kings 20:23; 2 Kings 17:26. Israel was to shun such superstitions as unworthy of the elect people of God. 29, 30. Take heed to thyself that thou be not snared by following them … saying, How did these nations serve their gods?—The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [Warburton]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes. No text from Poole on this verse. What thing soever I command you, observe to do it,.... In the manner it is commanded and directed to; the laws of God, both as to matter and manner, were to be obeyed just as they were delivered: thou shall not add thereto, nor diminish from it; neither add any customs and rites of the Heathens to them, nor neglect anything enjoined on them, see Proverbs 30:6. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
32. (Deuteronomy 13:1 in Heb.) is remarkable here; and would seem more in place at the beginning of the section before 29. The text is not certain; LXX A harmonises to Sg. throughout, but other versions confirm the Heb., though variously (LXX B you and the rest Sg., but Sam. thee and the rest Pl.), in a change of address. This and the use of common formulas mark the verse as editorial. It may have been thought necessary, after the removal from here of Deuteronomy 16:21 to Deuteronomy 17:7 (see above), as an introduction to Deuteronomy 13:1 ff. (Deuteronomy 13:2 ff. in Heb.).

command you] Sam., LXX add to-day.

observe to do] See on Deuteronomy 5:1.

thou shall not add, etc.] See on Deuteronomy 4:2.Verse 32. - The admonition in this verse is best regarded as forming an intermediate link between this chapter and the following, "closing what goes before and introductory to what follows" (Keil).

On the promise for doing what was right in the eyes of the Lord, see Deuteronomy 6:18. - In Deuteronomy 12:26, Deuteronomy 12:27, the command to offer all the holy gifts at the place chosen by the Lord is enforced once more, as in Deuteronomy 12:6, Deuteronomy 12:11, Deuteronomy 12:17, Deuteronomy 12:18; also to prepare the sacrifices at His altar. קדשׁים, the holy offerings prescribed in the law, as in Numbers 18:8; see at Leviticus 21:22. The "votive offerings" are mentioned in connection with these, because vows proceeded from a spontaneous impulse. לך יהיוּ אשׁר, "which are to thee," are binding upon thee. In v. 27, "the flesh and the blood" are in opposition to "thy burnt-offerings:" "thy burnt-offerings, namely the flesh and blood of them," thou shalt prepare at the altar of Jehovah; i.e., the flesh and blood of the burnt-offerings were to be placed upon and against the altar (see at Leviticus 1:5-9). Of the slain-offerings, i.e., the shelamim, the blood was to be poured out against the altar (Leviticus 3:2, Leviticus 3:8, Leviticus 3:13); "the flesh thou canst eat" (cf. Leviticus 7:11.). There is no ground for seeking an antithesis in ישּׁפך, as Knobel does, to the זרק in the sacrificial ritual. The indefinite expression may be explained from the retrospective allusion to Deuteronomy 12:24 and the purely suggestive character of the whole passage, the thing itself being supposed to be sufficiently known from the previous laws.
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