Deu 11:31-32 | KD | STEP | contain the reason for these instructions, founded upon the assurance that the Israelites were going over the Jordan and would take possession of the promised land, and should therefore take care to keep the commandments of the Lord (cf. ). B. Exposition of the Principal Laws - Deuteronomy 12-26 The statutes and rights which follow in the second or special half of this address, and which consist in part of rules having regard to circumstances not contemplated by the Sinaitic laws, and partly of repetitions of laws already given, were designed as a whole to regulate the ecclesiastical, civil, and domestic life of Israel in the land of Canaan, in harmony with its calling to be the holy nation of the Lord. Moses first of all describes the religious and ecclesiastical life of the nation, in its various relations to the Lord (ch. 12-16:17); and then the political organization of the congregation, or the rights and duties of the civil and spiritual leaders of the nation (Deut 16:18-18:22); and lastly, seeks to establish upon a permanent basis the civil and domestic well-being of the whole congregation and its individual members, by a multiplicity of precepts, intended to set before the people, as a conscientious obligation on their part, reverence and holy awe in relation to human life, to property, and to personal rights; a pious regard for the fundamental laws of the world; sanctification of domestic life and of the social bond; practical brotherly love towards the poor, the oppressed, and the needy; and righteousness of walk and conversation (ch. 19-26). - So far as the arrangement of this address is concerned, the first two series of these laws may be easily regarded as expositions, expansions, and completions of the commandments in the decalogue in relation to the Sabbath, and to the duty of honouring parents; and in the third series also there are unquestionably many allusions to the commandments in the second table of the decalogue. But the order in which the different laws and precepts in this last series are arranged, does not follow the order of the decalogue, so as to warrant us in looking there for the leading principle of the arrangement, as Schultz has done. Moses allows himself to be guided much more by analogies and the free association of ideas than by any strict regard to the decalogue; although, no doubt, the whole of the book of Deuteronomy may be described, as Luther says, as “a very copious and lucid explanation of the decalogue, an acquaintance with which will supply all that is requisite to a full understanding of the ten commandments.” The laws relating to the worship of the Israelites commence with a command to destroy and annihilate all places and memorials of the Canaanitish worship ( ), and then lay it down as an established rule, that the Israelites were to worship the Lord their God with sacrifices and gifts, only in the place which He Himself should choose ( ). On the other hand, in the land of Canaan cattle might be slain for eating and the flesh itself be consumed in any place; though sacrificial meals could only be celebrated in the place of the sanctuary appointed by the Lord ( ). Moreover, on the extension of the borders of the land, oxen, and sheep, and goats could be slaughtered for food in any place; but the blood was not to be eaten, and consecrated gifts and votive sacrifices were not to be prepared as meals anywhere, except at the altar of the Lord ( ). Lastly, the Israelites were not to be drawn aside by the Canaanites, to imitate them in their worship ( ).

‏ Deuteronomy 11:31-32

Deu 11:31-32 contain the reason for these instructions, founded upon the assurance that the Israelites were going over the Jordan and would take possession of the promised land, and should therefore take care to keep the commandments of the Lord (cf. Deu 4:5-6). B. Exposition of the Principal Laws - Deuteronomy 12-26

The statutes and rights which follow in the second or special half of this address, and which consist in part of rules having regard to circumstances not contemplated by the Sinaitic laws, and partly of repetitions of laws already given, were designed as a whole to regulate the ecclesiastical, civil, and domestic life of Israel in the land of Canaan, in harmony with its calling to be the holy nation of the Lord. Moses first of all describes the religious and ecclesiastical life of the nation, in its various relations to the Lord (ch. 12-16:17); and then the political organization of the congregation, or the rights and duties of the civil and spiritual leaders of the nation (Deut 16:18-18:22); and lastly, seeks to establish upon a permanent basis the civil and domestic well-being of the whole congregation and its individual members, by a multiplicity of precepts, intended to set before the people, as a conscientious obligation on their part, reverence and holy awe in relation to human life, to property, and to personal rights; a pious regard for the fundamental laws of the world; sanctification of domestic life and of the social bond; practical brotherly love towards the poor, the oppressed, and the needy; and righteousness of walk and conversation (ch. 19-26). - So far as the arrangement of this address is concerned, the first two series of these laws may be easily regarded as expositions, expansions, and completions of the commandments in the decalogue in relation to the Sabbath, and to the duty of honouring parents; and in the third series also there are unquestionably many allusions to the commandments in the second table of the decalogue. But the order in which the different laws and precepts in this last series are arranged, does not follow the order of the decalogue, so as to warrant us in looking there for the leading principle of the arrangement, as Schultz has done. Moses allows himself to be guided much more by analogies and the free association of ideas than by any strict regard to the decalogue; although, no doubt, the whole of the book of Deuteronomy may be described, as Luther says, as “a very copious and lucid explanation of the decalogue, an acquaintance with which will supply all that is requisite to a full understanding of the ten commandments.”

The laws relating to the worship of the Israelites commence with a command to destroy and annihilate all places and memorials of the Canaanitish worship (Deu 12:2-4), and then lay it down as an established rule, that the Israelites were to worship the Lord their God with sacrifices and gifts, only in the place which He Himself should choose (Deu 12:5-14). On the other hand, in the land of Canaan cattle might be slain for eating and the flesh itself be consumed in any place; though sacrificial meals could only be celebrated in the place of the sanctuary appointed by the Lord (Deu 12:15-19). Moreover, on the extension of the borders of the land, oxen, and sheep, and goats could be slaughtered for food in any place; but the blood was not to be eaten, and consecrated gifts and votive sacrifices were not to be prepared as meals anywhere, except at the altar of the Lord (Deu 12:20-28). Lastly, the Israelites were not to be drawn aside by the Canaanites, to imitate them in their worship (Deu 12:29-31).