Read-Post Through the Bible

[daniel1212av]

(Deu 13)  "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, {2} And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; {3} Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the LORD your God proveth you, to know whether ye love the LORD your God with all your heart and with all your soul. {4} Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. {5} And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

{6} If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers; {7} Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; {8} Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: {9} But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. {10} And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage. {11} And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you. {12} If thou shalt hear say in one of thy cities, which the LORD thy God hath given thee to dwell there, saying, {13} Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known; {14} Then shalt thou inquire, and make search, and ask diligently; and, behold, if it be truth, and the thing certain, that such abomination is wrought among you; {15} Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. {16} And thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again. {17} And there shall cleave nought of the cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; {18} When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God."

[daniel1212av]

 Deuteronomy 13 - INTRODUCTION TO DEUTERONOMY 13

In this chapter the Israelites are taught how to discern a false prophet, shun and punish him, Deu_13:1, what to do with enticers to idolatry, not only not to consent to them, but, without favour and affection to them, endeavour to bring them to just punishment, and be the first that should inflict it on them, Deu_13:6 and how to behave towards a city drawn into idolatry, as to inquire the truth of it; then make war against it; destroy all in it, men, women, children, and cattle; and burn the spoil of it, and suffer not anything at all belonging to it to cleave unto them, Deu_13:12. - Gill
 
Deuteronomy 13 -
Of false prophets and their lying signs, Deu_13:1-6. Of those who endeavor to entice and seduce people to idolatry, Deu_13:7-8. The punishment of such, Deu_13:9-11. Of cities perverted from the pure worship of God, Deu_13:12-14. How that city is to be treated, Deu_13:15. All the spoil of it to be destroyed, Deu_13:16. Promises to them who obey these directions, Deu_13:17, Deu_13:18. —Clarke

Deu 13:1-5 -
Here is,
 
I. A very strange supposition, Deu_13:1, Deu_13:2. 1. It is strange that there should arise any among themselves, especially any pretending to vision and prophecy, who should instigate them to go and serve other gods. Was it possible that any who had so much knowledge of the methods of divine revelation as to be able to personate a prophet should yet have so little knowledge of the divine nature and will as to go himself and entice his neighbours after other gods? Could an Israelite ever be guilty of such impiety? Could a man of sense ever be guilty of such absurdity? We see it in our own day, and therefore may think it the less strange; multitudes that profess both learning and religion yet exciting both themselves and others, not only to worship God by images, but to give divine honour to saints and angels, which is no better than going after other gods to serve them; such is the power of strong delusions.
 
2. It is yet more strange that the sign or wonder given for the confirmation of this false doctrine should come to pass. Can it be thought that God himself should give any countenance to such a vile proceeding? Did ever a false prophet work a true miracle? It is only supposed here for two reasons: -
 
(1.) To strengthen the caution here given against hearkening to such a one. “Though it were possible that he should work a true miracle, yet you must not believe him if he tell you that you must serve other gods, for the divine law against that is certainly perpetual and unalterable.” The supposition is like that in Gal_1:8, If we, or an angel from heaven, preach any other gospel to you - which does not prove it possible that an angel should preach another gospel, but strongly expresses the certainty and perpetuity of that which we have received. So here,
 
(2.) It is to fortify them against the danger of impostures and lying wonders (2Th_2:9): “Suppose the credentials he produces be so artfully counterfeited that you cannot discern the cheat, nor disprove them, yet, if they are intended to draw you to the service of other gods, that alone is sufficient to disprove them; no evidence can be admitted against so clear a truth as that of the unity of the Godhead, and so plain a law as that of worshipping the one only living and true God.” We cannot suppose that the God of truth should set his seal of miracles to a lie, to so gross a lie as is supposed in that temptation, Let us go after other gods. But if it be asked, Why is this false prophet permitted to counterfeit this broad seal? It is answered here (Deu_13:3): “The Lord you God proveth you. He suffers you to be set upon by such a temptation to try your constancy, that both those that are perfect and those that are false and corrupt may be made manifest. It is to prove you; therefore see that you acquit yourselves well in the trial, and stand your ground.”

II. Here is a very necessary charge given in this case,

1. Not to yield to the temptation: “Thou shalt not hearken to the worlds of that prophet, Deu_13:3. Not only thou shalt not do the thing he tempts thee to, but thou shalt not so much as patiently hear the temptation, but reject it with the utmost disdain and detestation. Such a suggestion as this is not to be so much as parleyed with, but the ear must be stopped against it. Get thee behind me, Satan.” Some temptations are so grossly vile that they will not bear a debate, nor may we so much as give them the hearing. What follows (Deu_13:4), You shall walk after the Lord, may be looked upon, (1.) As prescribing a preservative from the temptation: “Keep close to your duty, and you keep out of harm's way. God never leaves us till we leave him.” Or,
 
(2.) As furnishing us with an answer to the temptation; say, “It is written, Thou shalt walk after the Lord, and cleave unto him; and therefore what have I to do with idols?”

2. Not to spare the tempter, Deu_13:5. That prophet shall be put to death, both to punish him for the attempt he has made (the seducer must die, though none were seduced by him - a design upon the crown is treason) and to prevent his doing further mischief. This is called putting away the evil. There is no way of removing the guilt but by removing the guilty; if such a criminal be not punished, those that should punish him make themselves responsible. And thus the mischief must be put away; the infection must be kept from spreading by cutting off the gangrened limb, and putting away the mischief-makers. such Dangerous diseases as these must be taken in time. — Henry
 
 Deu 13:6-11 -
Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.

I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deu_13:6. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly, implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served, 1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them, and indeed of all the nations of the earth, Deu_13:7. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them. 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers. Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers. And will they thus degenerate?

II. It is our duty to prefer God and religion before the best friends we have in the world.
 
 

[daniel1212av]

1. We must not, in complaisance to our friends, break God's law (Deu_13:8 ): “Thou shalt not consent to him. nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections.” It is a general rule, If sinners entice thee, consent thou not, Pro_1:10. 2. We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (Deu_13:9): Thou shalt surely kill him. By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him. Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: “Thy hand shall be first upon him, to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing.” The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God, Deu_13:10. Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (Deu_13:11): All Israel shall hear and fear. They ought to hear and fear; for the punishment of crimes committed is designed in terrorem - to terrify, and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner that sins presumptuously, and the simple, that is in danger of sinning carelessly, will beware. — Henry
 
Deu 13:12-18 -
Here the case is put of a city revolting from its allegiance to the God of Israel, and serving other gods.
I. The crime is supposed to be committed,
 
1. By one of the cities of Israel, that lay within the jurisdiction of their courts. The church then judged those only that were within, 1Co_5:12, 1Co_5:13. And, even when they were ordered to preserve their religion in the first principles of it by fire and sword to propagate it. Those that are born within the allegiance of a prince, if they take up arms against him, are dealt with as traitors, but foreign invaders are not so. The city that is here supposed to have become idolatrous is one that formerly worshipped the true God, but had now withdrawn to other gods, which intimates how great the crime is, and how sore the punishment will be, of those that, after they have known the way of righteousness, turn aside from it, 2Pe_2:21.
 
2. It is supposed to be committed by the generality of the inhabitants of the city, for we may conclude that, if a considerable number did retain their integrity, those only that were guilty were to be destroyed, and the city was to be spared for the sake of the righteous in it; for will not the Judge of all the earth do right? No doubt he will.
 
3. They are supposed to be drawn to idolatry by certain men, the children of Belial, men that would endure no yoke (so it signifies), that neither fear God nor regard man, but shake off all restraints of law and conscience, and are perfectly lost to all manner of virtue; these are those that say, “Let us serve other gods,” that will not only allow, but will countenance and encourage, our immoralities. Belial is put for the devil (2Co_6:15), and the children of Belial are his children. These withdraw the inhabitants of the city; for a little of this old leaven, when it is entertained, soon leavens the whole lump.

II. The cause is ordered to be tried with a great deal of care (Deu_13:14): Thou shalt enquire and make search. They must not proceed upon common fame, or take the information by hearsay, but must examine the proofs, and not give judgment against them unless the evidence was clear and the charge fully made out. God himself, before he destroyed Sodom, is said to have come down to see whether its crimes were according to the clamour, Gen_18:21. In judicial processes it is requisite that time, and care, and pains, be taken to find out the truth, and that search be made without any passion, prejudice, or partiality. The Jewish writers say that, though particular persons who were idolaters might be judged by the inferior courts, the defection of a city was to be tried by the great Sanhedrim; and, if it appeared that they were thrust away to idolatry, two learned men were sent to them to admonish and reclaim them. If they repented, all would be well; if not, then all Israel must go up to war against them, to testify their indignation against idolatry and to stop the spreading of the contagion.

III. If the crime were proved, and the criminals were incorrigible, the city was to be wholly destroyed. If there were a few righteous men in it, no doubt they would remove themselves and their families out of such a dangerous place, and then all the inhabitants, men, women, and children, must be put to the sword (Deu_13:15), all the spoil of the city, both shop-goods and the furniture of houses, must be brought into the marketplace and burned, and the city itself must be laid in ashes and never built again, Deu_13:16. The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, Deu_13:17. It was a devoted thing, and dangerous to meddle with, as we find in the case of Achan. Now,
 
1. God enjoins this severity of show what a jealous God he is in the matters of his worship, and how great a crime it is to serve other gods. Let men know that God will not give his glory to another, nor his praise to graven images.
 
2. He expects that magistrates, having their honour and power from him, should be concerned for his honour, and use their power for terror to evil doers, else they bear the sword in vain. 3. The faithful worshippers of the true God must take all occasions to show their just indignation against idolatry, much more against atheism, infidelity, and irreligion.
 
4. It is here intimated that the best expedient for the turning away of God's anger from a land is to execute justice upon the wicked of the land (Deu_13:17), that the Lord may turn from the fierceness of his anger, which was ready to break out against the whole nation, for the wickedness of that one apostate city. It is promised that, if they would thus root wickedness out of their land, God would multiply them. They might think it impolitic, and against the interest of their nation, to ruin a whole city for a crime relating purely to religion, and that they should be more sparing of the blood of Israelites: “Fear not the” (says Moses), “God will multiply you the more; the body of your nation will lose nothing by the letting out of this corrupt blood.” Lastly, Though we do not find this law put in execution in all the history of the Jewish church (Gibeah was destroyed, not for idolatry, but immorality), yet for the neglect of the execution of it upon the inferior cities that served idols God himself, by the army of the Chaldeans, put it in execution upon Jerusalem, the head city, which, for is apostasy from God, was utterly destroyed and laid waste, and lay in ruins seventy years. Though idolaters may escape punishment from men (nor is this law in the letter of it binding now, under the gospel), yet the Lord our God will not suffer them to escape his righteous judgements. The New Testament speaks of communion with idolaters as a sin which, above any other, provokes the Lord to jealousy, and dares him as if we were stronger than he, 1Co_10:21, 1Co_10:22. — Henry

[daniel1212av]

(Deu 14)  "Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead. {2} For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth. {3} Thou shalt not eat any abominable thing. {4} These are the beasts which ye shall eat: the ox, the sheep, and the goat, {5} The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois. {6} And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat. {7} Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you. {8} And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase. {9} These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat: {10} And whatsoever hath not fins and scales ye may not eat; it is unclean unto you. {11} Of all clean birds ye shall eat. {12} But these are they of which ye shall not eat: the eagle, and the ossifrage, and the osprey, {13} And the glede, and the kite, and the vulture after his kind, {14} And every raven after his kind, {15} And the owl, and the night hawk, and the cuckoo, and the hawk after his kind, {16} The little owl, and the great owl, and the swan, {17} And the pelican, and the gier eagle, and the cormorant, {18} And the stork, and the heron after her kind, and the lapwing, and the bat. {19} And every creeping thing that flieth is unclean unto you: they shall not be eaten. {20} But of all clean fowls ye may eat. {21} Ye shall not eat of any thing that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the LORD thy God. Thou shalt not seethe a kid in his mother's milk. {22} Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year. {23} And thou shalt eat before the LORD thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the LORD thy God always. {24} And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the LORD thy God shall choose to set his name there, when the LORD thy God hath blessed thee: {25} Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the LORD thy God shall choose: {26} And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou, and thine household, {27} And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee. {28} At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates: {29} And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the LORD thy God may bless thee in all the work of thine hand which thou doest."

[daniel1212av]

Deuteronomy 14 -
Moses in this chapter teaches them,  I. To distinguish themselves from their neighbours by a singularity,  1. In their mourning (Deu_14:1, Deu_14:2).  2. In their meat (v. 3-21).  II. To devote themselves unto God, and, in token of that, to give him his dues out of their estates, the yearly tithe, and that every third year, for the maintenance of their religious feasts, the Levites, and the poor (Deu_14:22, etc.). — Henry 

Deuteronomy 14 -
The Israelites are not to adopt superstitious customs in mourning, Deu_14:1, Deu_14:2. The different kinds of clean and unclean animals, vv. 3-20. Nothing to be eaten that dieth of itself, Deu_14:21. Concerning offerings which, from distance cannot be carried to the altar of God, and which may be turned into money, Deu_14:22-26. The Levite is not to be forsaken, Deu_14:27. The third year’s tithe for the Levite, stranger, widow, etc., Deu_14:28, Deu_14:29. — Clarke 

Deu 14:1-2 -
The Israelites were not only to suffer no idolatry to rise up in their midst, but in all their walk of life to show themselves as a holy nation of the Lord; and neither to disfigure their bodies by passionate expressions of sorrow for the dead (Deu_14:1 and Deu_14:2), nor to defile themselves by unclean food (vv. 3-21). Both of these were opposed to their calling. To bring this to their mind, Moses introduces the laws which follow with the words, “ye are children to the Lord your God.” The divine sonship of Israel was founded upon its election and calling as the holy nation of Jehovah, which is regarded in the Old Testament not as generation by the Spirit of God, but simply as an adoption springing out of the free love of God, as the manifestation of paternal love on the part of Jehovah to Israel, which binds the son to obedience, reverence, and childlike trust towards a Creator and Father, who would train it up into a holy people. The laws in Deu_14:1 are simply a repetition of Lev_19:28 and Lev_21:5. למת, with reference to, or on account of, a dead person, is more expressive than לנפשׁ (for a soul) in Lev_19:28. The reason assigned for this command in Deu_14:2 (as in Deu_7:6) is simply an emphatic elucidation of the first clause of Deu_14:1. (On the substance of the verse, see Exo_19:5-6). — K+D

Deu 14:3-21 -
With reference to food, the Israelites were to eat nothing whatever that was abominable. In explanation of this prohibition, the laws of Lev 11 relating to clean and unclean animals are repeated in all essential points in vv. 4-20 (for the exposition, see at Lev 11); also in Deu_14:21 the prohibition against eating any animal that had fallen down dead (as in Exo_32:30 and Lev_17:15), and against boiling a kid in its mother's milk (as in Exo_23:19). — K+D

Deu 14:1-21 -

Moses here tells the people of Israel,

I. How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us.

1. Here is election: The Lord hath chosen thee, v: 2. Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other nations, but he chose them that they might be so by his grace; and thus were believers chosen, Eph_1:4. 2. Here is adoption (Deu_14:1): “You are the children of the Lord your God, formed by him into a people, owned by him as his people, nay, his family, a people near unto him, nearer than any other.” Israel is my son, my first-born; not because he needed children, but because they were orphans, and needed a father. Every Israelite is indeed a child of God, a partaker of his nature and favour, his love and blessing Behold what manner of love the Father has bestowed upon us!

3. Here is sanctification (Deu_14:2): “Thou art a holy people, separated and set apart for God, devoted to his service, designed for his praise, governed by a holy law, graced by a holy tabernacle, and the holy ordinances relating to it.” God's people are under the strongest obligations to be holy, and, if they are holy, are indebted to the grace of God that makes them so. The Lord has set them apart for himself, and qualified them for his service and the enjoyment of him, and so has made them holy to himself.

II. How they ought to distinguish themselves by a sober singularity from all the nations that were about them. And, God having thus advanced them, let not them debase themselves by admitting the superstitious customs of idolaters, and, by making themselves like them, put themselves upon the level with them. Be you the children of the Lord your God; so the Seventy read it, as a command, that is, “Carry yourselves as becomes the children of God, and do nothing to disgrace the honour and forfeit the privileges of the relation.” In two things particularly they must distinguish themselves: -

1. In their mourning: You shall not cut yourselves, Deu_14:1. This forbids (as some think), not only their cutting themselves at their funerals, either to express their grief or with their own blood to appease the infernal deities, but their wounding and mangling themselves in the worship of their gods, as Baal's prophets did (1Ki_18:28), or their marking themselves by incisions in their flesh for such and such deities, which in them, above any, would be an inexcusable crime, who in the sign of circumcision bore about with them in their bodies the marks of the Lord Jehovah. So that,

(1.) They are forbidden to deform or hurt their own bodies upon any account. Methinks this is like a parent's change to his little children, that are foolish, careless, and wilful, and are apt to play with knives: Children, you shall not cut yourselves. This is the intention of those commands which oblige us to deny ourselves; the true meaning of them, if we understood them aright, would appear to be, Do yourselves no harm. And this also is the design of those providences which most cross us, to remove from us those things by which we are in danger of doing ourselves harm. Knives are taken from us, lest we should cut ourselves. Those that are dedicated to God as a holy people must do nothing to disfigure themselves; the body is for the Lord, and is to be used accordingly.

(2.) They are forbidden to disturb and afflict their own minds with inordinate grief for the loss of near and dear relations: “You shall not express or exasperate you sorrow, even upon the most mournful occasions, by cutting yourselves, and making baldness between your eyes, like men enraged, or resolvedly hardened in sorrow for the dead, as those that have no hope,” 1Th_4:13. It is an excellent passage which Mr. Ainsworth here quotes from one of the Jewish writers, who understands this as a law against immoderate grief for the death of our relations. If your father (for instance) die, you shall not cut yourselves, that is, you shall not sorrow more than is meet, for you are not fatherless, you have a Father, who is great, living, and permanent, even the holy blessed God, whose children you are, Deu_14:1. But an infidel (says he), when his father dies, hath no father that can help him in time of need; for he hath said to a stock, Thou art my father, and to a stone, Thou hast brought me forth (Jer_2:27); therefore he weeps, cuts himself, and makes himself bald. We that have a God to hope in, and a heaven to hope for, must bear up ourselves with that hope under every burden of this kind. — Henry 

2. They must be singular in their meat. Observe,

(1.) Many sorts of flesh which were wholesome enough, and which other people did commonly eat, they must religiously abstain from as unclean. This law we had before Lev_11:2, where it was largely opened. It seems plainly, by the connection here, to be intended as a mark of peculiarity; for their observance of it would cause them to be taken notice of in all mixed companies as a separate people, and would preserve them from mingling themselves with, and conforming themselves to, their idolatrous neighbours.

[1.] Concerning beasts, here is a more particular enumeration of those which they were allowed to eat then was in Leviticus, to show that they had no reason to complain of their being restrained from eating swines' flesh, and hares, and rabbits (which were all that were then forbidden, but are now commonly used), when they were allowed so great a variety, not only of that which we call butcher's meat (Deu_14:4), which alone was offered in sacrifice, but of venison, which they had great plenty of in Canaan, the hart, and the roe-buck, and the fallow deer (Deu_14:5), which, though never brought to God's altar, was allowed them at their own table. See Deu_12:22. When of all these (as Adam of every tree of the garden) they might freely eat, those were inexcusable who, to gratify a perverse appetite, or (as should seem) in honour of their idols, and in participation of their idolatrous sacrifices, ate swines' flesh, and had broth of abominable things (made so by this law) in their vessels, Isa_65:4.

[daniel1212av]

[2.] Concerning fish there is only one general rule given, that whatsoever had not fins and scales (as shell-fish and eels, besides leeches and other animals in the water that are not proper food) was unclean and forbidden, Deu_14:9, Deu_14:10.

[3.] No general rule is given concerning fowl, but those are particularly mentioned that were to be unclean to them, and there are few or none of them which are here forbidden that are now commonly eaten; and whatsoever is not expressly forbidden is allowed, Deu_14:11-20. Of all clean fowls you may eat.

 [4.] They are further forbidden, First, To eat the flesh of any creature that died of itself, because the blood was not separated from it, and, besides the ceremonial uncleanness which it lay under (from Lev_11:39), it is not wholesome food, nor ordinarily used among us, except by the poor. Secondly, To seethe a kid in its mother's milk, either to gratify their own luxury, supposing it a dainty bit, or in conformity to some superstitious custom of the heathen. The Chaldee paraphrasts read it, Thou shalt not eat flesh - meats and milk - meats together; and so it would forbid the use of butter as sauce to any flesh.

(2.) Now as to all these precepts concerning their food,

 [1.] It is plain in the law itself that they belonged only to the Jews, and were not moral, nor of perpetual use, because not of universal obligation; for what they might not eat themselves they might give to a stranger, a proselyte of the gate, that had renounced idolatry, and therefore was permitted to live among them, though not circumcised; or they might sell it to an alien, a mere Gentile, that came into their country for trade, but might not settle it, Deu_14:21. They might feed upon that which an Israelite might not touch, which is a plain instance of their peculiarity, and their being a holy people.

[2.] It is plain in the gospel that they are now antiquated and repealed. For every creature of God is good, and nothing now to be refused, or called common and unclean, 1Ti_4:4. — Henry 

Deu 14:22-29 -
We have here a part of the statute concerning tithes. The productions of the ground were twice tithed, so that, putting both together, a fifth part was devoted to God out of their increase, and only four parts of five were for their own common use; and they could not but own they paid an easy rent, especially since God's part was disposed of to their own benefit and advantage. The first tithe was for the maintenance of their Levites, who taught them the good knowledge of God, and ministered to them in holy things; this is supposed as anciently due, and is entailed upon the Levites as an inheritance, by that law, Num_18:24, etc. But it is the second tithe that is here spoken of, which was to be taken out of the remainder when the Levites had had theirs.

I. They are here charged to separate it, and set it apart for God: Thou shalt truly tithe all the increase of they seed, Deu_14:22. The Levites took care of their own, but the separating of this was left to the owners themselves, the law encouraging them to be honest by reposing a confidence in them, and so trying their fear of God. They are commanded to tithe truly, that is, to be sure to do it, and to do it faithfully and carefully, that God's part might not be diminished either with design or by oversight. Note, We must be sure to give God his full dues out of our estates; for, being but stewards of them, it is required that we be faithful, as those that must give account.

II. They are here directed how to dispose of it when they had separated it. Let every man lay by as God prospers him and gives him success, and then let him lay out in pious uses as God gives him opportunity; and it will be the easier to lay out, and the proportion will be more satisfying, when first we have laid by. This second tithe may be disposed of,

1. In works of piety, for the first two years after the year of release. They must bring it up, either in kind or in the full value of it, to the place of the sanctuary, and there must spend it in holy feasting before the Lord. If they could do it with any convenience, they must bring it in kind (Deu_14:23); but, if not, they might turn it into money (Deu_14:24, Deu_14:25), and that money must be laid out in something to feast upon before the Lord. The comfortable cheerful using of what God has given us, with temperance and sobriety, is really the honouring of God with it. Contentment, holy joy, and thankfulness, make every meal a religious feast. The end of this law we have (Deu_14:23): That thou mayest learn to fear the Lord thy God always; it was to keep them right and firm to their religion,

(1.) By acquainting them with the sanctuary, the holy things, and the solemn services that were there performed. What they read the appointment of their Bibles, it would do them good to see the observance of in the tabernacle; it would make a deeper impression upon them, which would keep them out of the snares of the idolatrous customs. Note, It will have a good influence upon our constancy in religion never to forsake the assembling of ourselves together, Heb_10:25. By the comfort of the communion of saints, we may be kept to our communion with God.

(2.) By using them to the most pleasant and delightful services of religion. Let them rejoice before the Lord, that they may learn to fear him always. The more pleasure we find in the ways of religion the more likely we shall be to persevere in those ways. One thing they must remember in their pious entertainments - to bid their Levites welcome to them. Thou shalt not forsake the Levites (Deu_14:27): “Let him never be a stranger to thy table, especially when thou eatest before the Lord.”

2. Every third year this tithe must be disposed of at home in works of charity (Deu_14:28, Deu_14:29): Lay it up within they own gates, and let it be given to the poor, who, knowing the provision this law had made for them, no doubt would come to seek it; and, that they might make the poor familiar to them and not disdain their company, they are here directed to welcome them to their houses. “Thither let them come, and eat and be satisfied.” In this charitable distribution of the second tithe they must have an eye to the poor ministers and add to their encouragement by entertaining them, then to poor strangers (not only for the supply of their necessities, but to put a respect upon them, and so to invite them to turn proselytes), and then to the fatherless and widow, who, though perhaps they might have a competent maintenance left them, yet could not be supposed to live so plentifully and comfortably as they had done in months past, and therefore they were to countenance them, and help to make them easy by inviting them to this entertainment. God has a particular care for widows and fatherless, and he requires that we should have the same. It is his honour, and will be ours, to help the helpless. And if we thus serve God, and do good with what we have, it is promised here that the Lord our God will bless us in all the work of our hand. Note,

(1.) The blessing of God is all in all to our outward prosperity, and, without that blessing, the work of our hands which we do will bring nothing to pass.

 (2.) The way to obtain that blessing is to be diligent and charitable. The blessing descends upon the working hand: “Except not that God should bless thee in thy idleness and love of ease, but in all the work of they hand.” It is the hand of the diligent, with the blessing of God upon it, that makes rich, Pro_10:4, Pro_10:22. And it descends upon the giving hand; he that thus scatters certainly increases, and the liberal soul will be made fat. It is an undoubted truth, though little believed, that to be charitable to the poor, and to be free and generous in the support of religion and any good work, is the surest and safest way of thriving. What is lent to the Lord will be repaid with abundant interest. See Eze_44:30. — Henry 

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Deu 14:27 -
the Levite:  Deu_14:29, Deu_12:12, Deu_12:18, Deu_12:19; Gal_6:6; 1Ti_5:17
he hath no:  Deu_14:29, Deu_18:1, Deu_18:2; Num_18:20 — TSK  

  (1 Cor 9:7)  "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?"

(1 Cor 9:11)  "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?"

((1 Cor 9:13-15)  "Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? {14} Even so hath the Lord ordained that they which preach the gospel should live of the gospel. {15} But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void."

It is the duty and privilege of the sheep who are fed to provide for the one who feeds them. However, ministers employed in the full time work of the ministry (Acts 6:4), are to live by faith, not depending on salaries, nor soliciting funds from those who have not willingly offered, much less demanding fees, but trusting that the same LORD who called them into the work of faith is able to provide for them as they are sacrificially diligently doing His business day and night and seeking His righteousness (Mt. 6:33). 

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(Deu 15:1-15)  "At the end of every seven years thou shalt make a release. {2} And this is the manner of the release: Every creditor that lendeth ought unto his neighbour shall release it; he shall not exact it of his neighbour, or of his brother; because it is called the LORD'S release. {3} Of a foreigner thou mayest exact it again: but that which is thine with thy brother thine hand shall release; {4} Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee for an inheritance to possess it: {5} Only if thou carefully hearken unto the voice of the LORD thy God, to observe to do all these commandments which I command thee this day. {6} For the LORD thy God blesseth thee, as he promised thee: and thou shalt lend unto many nations, but thou shalt not borrow; and thou shalt reign over many nations, but they shall not reign over thee. {7} If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother: {8} But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. {9} Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee. {10} Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. {11} For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land. {12} And if thy brother, an Hebrew man, or an Hebrew woman, be sold unto thee, and serve thee six years; then in the seventh year thou shalt let him go free from thee. {13} And when thou sendest him out free from thee, thou shalt not let him go away empty: {14} Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: of that wherewith the LORD thy God hath blessed thee thou shalt give unto him. {15} And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day. And it shall be, if he say unto thee, I will not go away from thee; because he loveth thee and thine house, because he is well with thee; {17} Then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant for ever. And also unto thy maidservant thou shalt do likewise. {18} It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double hired servant to thee, in serving thee six years: and the LORD thy God shall bless thee in all that thou doest.

{19} All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep. {20} Thou shalt eat it before the LORD thy God year by year in the place which the LORD shall choose, thou and thy household. {21} And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the LORD thy God. {22} Thou shalt eat it within thy gates: the unclean and the clean person shall eat it alike, as the roebuck, and as the hart. {23} Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water."

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  V. 1: We which believe on Jesus have entered into a Sabbath rest (Heb. 4:3), and also our day of salvation begins our year of jubilee, for "If the Son therefore shall make you free, ye shall be free indeed" (John 8:36).

Vs. 1-11: Despite what many so-called “word of faith” preachers proclaim (who seem to have the least faith when it comes to money), God has not promised a life free of times of need in different ways, much less a body of believers who are entirely self-sufficient, but as these verses relate to, there will always be people in need, and indeed  all have needs, and such are not necessarily due to a lack of faith (though that may be true, or failure to seek to obey Mt. 6:33), as even some in the the great “Hall of Faith” in Heb. 11 “wandered about in sheepskins and goatskins; being destitute, afflicted” (Heb. 11:37), such as so many of our brethren in counties such as N. Korea, China, etc. do today. And of whom we are to mindful, “as being yourselves also in the body” (Heb. 13:3). And it is actually necessary that we have needs that makes us interdependent (hopefully not as a result of indolence or intemperance or immorality), and a completely healthy and prosperous church or society in this life will tend to be very shallow.  Rather "God hath tempered the body together, having given more abundant honour to that part which lacked: That there should be no schism in the body; but that the members should have the same care one for another.  And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it" (1 Cor 12:24-26). "Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men" (1 Th 5:14).

Vs. 16-17 And in so doing we show ourselves to be true bond servants to the LORD, who do not consider service to Him something we hope to be released from, but have sold ourselves to Him as love slaves, for  "What shall I render unto the LORD for all his benefits toward me?"  (Psa 116:12), even “so great salvation” Heb. 2:3), by “the great God and our Saviour Jesus Christ”  (Titus 2:13).   

Deuteronomy 15 - INTRODUCTION TO DEUTERONOMY 15

This chapter treats of a release of debts every seventh year, to which a blessing is promised if attended to, Deu_15:1, which seventh year of release should not hinder lending to a poor man in distress, even though it was nigh at hand, Deu_15:7 and of letting servants go free, whether manservant or maidservant, at the end of six years' servitude, Deu_15:12 but if unwilling to go, and desirous of staying, must have his ear bored through with an awl, and serve to the year of jubilee, Deu_15:16 and of sanctifying and eating the firstlings of the herd and flock where the Lord directs, Deu_15:19.  — Gill

Deuteronomy 15 -
The Sabbatical year of release, Deu_15:1. The manner in which this release shall take place, Deu_15:2-5. Of lending to the poor, and the disposition in which it should be done, Deu_15:6-11. Of the Hebrew servant who has served six years, and who shall be dismissed well furnished, Deu_15:12-15. The ceremony of boring the ear, when the servant wishes to continue with his master, Deu_15:16-18. Of the firstlings of the flock and herd, Deu_15:19, Deu_15:20. Nothing shall be offered that has any blemish, Deu_15:21. The sacrifice to be eaten both by the clean and unclean, except the blood, which is never to be eaten, but poured out upon the ground, Deu_15:22, Deu_15:23. ― Clarke 

Deu 15:1-11 -

Here is, I. A law for the relief of poor debtors, such (we may suppose) as were insolvent. Every seventh year was a year of release, in which the ground rested from being tilled and servants were discharged from their services; and, among other acts of grace, this was one, that those who had borrowed money, and had not been able to pay it before, should this year be released from it; and though, if they were able, they were afterwards bound in conscience to repay it, yet thenceforth the creditor should never recover it by law. Many good expositors think it only forbids the exacting of the debt in the year of release, because, no harvest being gathered in that year, it could not be expected that men should pay their debts then, but that afterwards it might be sued for and recovered: so that the release did not extinguish the debt, but only stayed the process for a time. But others think it was a release of the debt for ever, and this seems more probable, yet under certain limitations expressed or implied. It is supposed (Deu_15:3) that the debtor was an Israelite (an alien could not take the benefit of this law) and that he was poor (Deu_15:4), that he did not borrow for trade or purchase, but for the subsistence of his family, and that now he could not pay it without reducing himself to poverty and coming under a necessity of seeking relief in other countries, which might be his temptation to revolt from God. The law is not that the creditor shall not receive the debt if the debtor, or his friends for him, can pay it; but he shall not exact it by a legal process. The reasons of this law are, 1. To put an honour upon the sabbatical year: Because it is called the Lord's release, Deu_15:2. That was Gods year for their land, as the weekly sabbath was God's day for themselves, their servants, and cattle; and, as by the resting of their ground, so by the release of their debts, God would teach them to depend upon his providence. This year of release typified the grace of the gospel, in which is proclaimed the acceptable year of the Lord, and by which we obtain the release of our debts, that is, the pardon of our sins, and we are taught to forgive injuries, as we are and hope to be forgiven of God.

2. It was to prevent the falling of any Israelite into extreme poverty: so the margin reads (Deu_15:4), To the end there shall be no poor among you, none miserably and scandalously poor, to the reproach of their nation and religion, the reputation of which they ought to preserve. 3. God's security is here given by a divine promise that, whatever they lost by their poor debtors, it should be made up to them in the blessing of God upon all they had and did, Deu_15:4-6. Let them take care to do their duty, and then God would bless them with such great increase that what they might lose by bad debts, if they generously remitted them, should not be missed out of their stock at the year's end. Not only, the Lord shall bless thee (Deu_15:4), but he doth bless thee, Deu_15:6. It is altogether inexcusable if, though God had given us abundance, so that we have not only enough but to spare, yet we are rigorous and server in our demands from our poor brethren; for our abundance should be the supply of their wants, that at least there may not be such an inequality as is between two extremes, 2Co_8:14. They must also consider that their land was God's gift to them, that all their increase was the fruit of God's blessing upon them, and therefore they were bound in duty to him to use and dispose of their estates as he should order and direct them. And, lastly, If they would remit what little sums they had lent to their poor brethren, it is promised that they should be able to lend great sums to their rich neighbours, even to many nations (Deu_15:6), and should be enriched by those loans. Thus the nations should become subject to them, and dependent on them, as the borrower is servant to the lender, Pro_22:7. To be able to lend, and not to have need to borrow, we must look upon as a great mercy, and a good reason why we should do good with what we have, lest we provoke God to turn the scales.

II. Here is a law in favour of poor borrowers, that they might not suffer damage by the former law. Men would be apt to argue, If the case of a man be so with his debtor that if the debt be not paid before the year of release it shall be lost, it were better not to lend. “No,” says this branch of the statute, “thou shalt not think such a thought.” 1. It is taken for granted that there would be poor among them, who would have occasion to borrow (Deu_15:7), and that there would never cease to be some such objects of charity (Deu_15:7), and that there would never cease to be some such objects of charity (Deu_15:11): The poor shall never cease out of thy land, though not such as were reduced to extreme poverty, yet such as would be behind-hand, and would have occasion to borrow; of such poor he here speaks, and such we have always with us, so that a charitable disposition may soon find a charitable occasion.

2. In such a case we are here commanded to lend or give, according to our ability and the necessity of the case: Thou shalt not harden thy heart, nor shut thy hand, Deu_15:7. If the hand be shut, it is a sign the heart is hardened; for, if the clouds were full of rain, they would empty themselves, Ecc_11:3. Bowels of compassion would produce liberal distributions, Jam_2:15, Jam_2:16. Thou shalt not only stretch out thy hand to him to reach him something, but thou shalt open thy hand wide unto him, to lend him sufficient, Deu_15:8. Sometimes there is as much charity in prudent lending as in giving, as it obliges the borrower to industry and honesty and may put him into a way of helping himself. We are sometimes tempted to think, when an object of charity presents itself, we may choose whether we will give any thing or nothing, little or much; whereas it is here an express precept (Deu_15:11), I command thee, not only to give, but to open thy hand wide, to give liberally. 

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3. Here is a caveat against that objection which might arise against charitable lending from the foregoing law for the release of debts (Deu_15:9): Beware that there be not a thought, a covetous ill-natured thought, in thy Belial heart, “The year of release is at hand, and therefore I will not lend what I must then be sure to lose;” lest thy poor brother, whom thou refusest to lend to, complain to God, and it will be a sin, a great sin, to thee. Note, (1.) The law is spiritual and lays a restraint upon the thoughts of the heart. We mistake if we think thoughts are free from the divine cognizance and check.

(2.) That is a wicked heart indeed that raises evil thoughts from the good law of God, as theirs did who, because God had obliged them to the charity of forgiving, denied the charity of giving.

(3.) We must carefully watch against all those secret suggestions which would divert us from our duty or discourage us in it. Those that would keep from the act of sin must keep out of their minds the very thought of sin.

(4.) When we have an occasion of charitable lending, if we cannot trust the borrower, we must trust God, and lend, hoping for nothing again in this world, but expecting it will be recompensed in the resurrection of the just, Luk_6:35; Luk_14:14.

(5.) It is a dreadful thing to have the cry of the poor against us, for God has his ear open to that cry, and, in compassion to them, will be sue to reckon with those that deal hardly with them.

(6.) That which we think is our prudence often proves sin to us; he that refused to lend because the year of release was at hand thought he did wisely, and that men would praise him as doing well for himself, Psa_49:18. But he is here told that he did wickedly, and that God would condemn him as doing ill to his brother; and we are sure that the judgment of God is according to truth, and that what he says is sin to us will certainly be ruin to us if it be not repented of.

III. Here is a command to give cheerfully whatever we give in charity: “Thy heart shall not be grieved when thou givest, Deu_15:10. Be not loth to part with thy money on so good an account, nor think it lost; grudge not a kindness to they brother; and distrust not the providence of God, as if thou shouldest want that thyself which thou givest in charity; but, on the contrary, let it be a pleasure and a satisfaction of soul to thee to think that thou art honouring God with thy substance, doing good, making thy brother easy, and laying up for thyself a good security for the time to come. What thou doest do freely, for God loves a cheerful giver,” 2Co_9:7.

IV. Here is a promise of a recompence in this life: “For this thing the Lord thy God shall bless thee.” Covetous people say “Giving undoes us;” no, giving cheerfully in charity will enrich us, it will fill the barns with plenty (Pro_3:10) and the soul with true comfort, Isa_58:10, Isa_58:11. ― Henry 


Deu 15:12-18 -
Here is,

I. A repetition of the law that had been given concerning Hebrew servants who had sold themselves for servants, or were sold by their parents through extreme poverty, or were sold by the court of judgment for some crime committed. The law was,

1. That they should serve but six years, and in the seventh should go out free, Deu_15:12. Compare Exo_21:2. And, if the year of jubilee happened before they served out their time, that would be their discharge. God's Israel were a free people, and must not be compelled to perpetual slavery; thus are God's spiritual Israel called unto liberty.

2. That if, when their six years' service had expired, they had no mind to go out free, but would rather continue in service, as having less care, though taking more pains, than their masters, in this case they must lay themselves under an obligation to serve for ever, that is, for life, by having their ears bored to the door-posts, Deu_15:16, Deu_15:17. Compare Exo_21:6. If hereby a man disgraced himself with some, as of a mean and servile spirit, that had not a due sense of the honour and pleasure of liberty, yet, we may suppose, with others he got reputation, as of a quiet contented spirit, humble, and diligent, and loving, and not given to change.

II. Here is an addition to this law, requiring them to put some small stock into their servants' hands to set up with for themselves, when they sent them out of their service, Deu_15:13, Deu_15:14. It was to be supposed that they had nothing of their own, and that their friends had little or nothing for them, else they else they would have been redeemed before they were discharged by law; they had no wages for their service, and all they got by their labour was their masters', so that their liberty would do them little good, having nothing to begin the world with; therefore their masters are here commanded to furnish them liberally with corn and cattle. No certain measure is prescribed: that is left to the generosity of the master, who probably would have respect to the servant's merit and necessity; but the Jewish writers say, “He could not give less than the value of thirty shekels of silver, but as much more as he pleased” The maid-servants, though they were not to have their ears bored if they were disposed to stay, yet, if they went out free, they were to have a gratuity given them; for to this those words refer, Unto thy maid-servant thou shalt do likewise, Deu_15:17. The reasons for this are taken from the law of gratitude. They must do it,

1. In gratitude to God, who had not only brought them out of Egypt (Deu_15:15), but brought them out greatly enriched with the spoils of the Egyptians. Let them not send their servants out empty, for they were not sent empty out of the house of bondage. God's tender care of us and kindness to us oblige us to be careful of, and kind to, those that have a dependence upon us. Thus we must render according to the benefit done unto us.

2. In gratitude to their servants, Deu_15:18. “Grudge not to give him a little out of thy abundance, for he has been worth a double hired servant unto thee. The days of the hireling at most were but three years (Isa_16:14), but he has served thee six years, and, unlike the hired servant, without any wages.” Masters and landlords ought to consider what need they have of, and what ease and advantage they have by, their servants and tenants, and should not only be just but kind to them. To these reasons it is added, as before in this chapter (Deu_15:4, Deu_15:6, Deu_15:10), The Lord they God shall bless thee. Then we may expect family blessings, the springs of family-prosperity, when we make conscience of our duty to our family-relations. ― Henry 

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Deu 15:19-23 -
Here is,

1. A repetition of the law concerning the firstlings of their cattle, that, if they were males, they were to be sanctified to the Lord (Deu_15:19), in remembrance of, and in thankfulness for, the sparing of the first-born of Israel, when the first-born of the Egyptians, both of man and beast, were slain by the destroying angel (Exo_13:2, Exo_13:15); on the eighth day it was to be given to God (Exo_22:30), and to be divided between the priest and the altar, Num_18:17, Num_18:18. 2. An addition to that law, for the further explication of it, directing them what to do with the firstlings,

(1.) That were females: “Thou shalt do no work with the female firstlings of the cow, nor shear those of the sheep” (Deu_15:19); of them the learned bishop Patrick understands it. Though the female firstlings were not so entirely sanctified to God as the males, nor so early as at eight days old, yet they were not to be converted by the owners to their own use as the other cattle, but must be offered to God as peace-offerings, or used in a religious feast, at the year's end, Deu_15:20. Thou shalt eat it before the Lord thy God, as directed Deu_12:18.

(2.) But what must they do with that which was blemished, ill-blemished? Deu_15:21. Were it male or female, it must not be brought near the sanctuary, nor used either for sacrifice or for holy feasting, for it would not be fit to honour God with, nor to typify Christ, who is a Lamb without blemish; yet it must not be reared, but killed and eaten at their own houses as common food (Deu_15:22), only they must be sure not to eat it with the blood, Deu_15:23. The frequent repetition of this caution intimates what need the people had of it, and what stress God laid upon it. What a mercy it is that we are not under this yoke! We are not dieted as they were; we make no difference between a first calf, or lamb, and the rest that follow. Let us therefore realize the gospel meaning of this law, devoting ourselves and the first of our time and strength to God, as a kind of first-fruits of his creatures, and using all our comforts and enjoyments to his praise and under the direction of his law, as we have them all by his gift. ― Henry 

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(Deu 16)  "Observe the month of Abib, and keep the passover unto the LORD thy God: for in the month of Abib the LORD thy God brought thee forth out of Egypt by night. {2} Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there. {3} Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction: for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. {4} And there shall be no leavened bread seen with thee in all thy coast seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. {5} Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee: {6} But at the place which the LORD thy God shall choose to place his name in, there thou shalt sacrifice the passover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. {7} And thou shalt roast and eat it in the place which the LORD thy God shall choose: and thou shalt turn in the morning, and go unto thy tents. {8} Six days thou shalt eat unleavened bread: and on the seventh day shall be a solemn assembly to the LORD thy God: thou shalt do no work therein. {9} Seven weeks shalt thou number unto thee: begin to number the seven weeks from such time as thou beginnest to put the sickle to the corn.

{10} And thou shalt keep the feast of weeks unto the LORD thy God with a tribute of a freewill offering of thine hand, which thou shalt give unto the LORD thy God, according as the LORD thy God hath blessed thee: {11} And thou shalt rejoice before the LORD thy God, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite that is within thy gates, and the stranger, and the fatherless, and the widow, that are among you, in the place which the LORD thy God hath chosen to place his name there. {12} And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.

{13} Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine: {14} And thou shalt rejoice in thy feast, thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow, that are within thy gates. {15} Seven days shalt thou keep a solemn feast unto the LORD thy God in the place which the LORD shall choose: because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands, therefore thou shalt surely rejoice.

 {16} Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty: {17} Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee.

{18} Judges and officers shalt thou make thee in all thy gates, which the LORD thy God giveth thee, throughout thy tribes: and they shall judge the people with just judgment. {19} Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous. {20} That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee.

{21} Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee. {22} Neither shalt thou set thee up any image; which the LORD thy God hateth."

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Deuteronomy 16 -
In this chapter we have, 

I. A repetition of the laws concerning the three yearly feasts; in particular, that of the passover (Deu_16:1-8). That of pentecost (Deu_16:9-12). That of tabernacles (Deu_16:13-15). And the general law concerning the people's attendance on them (Deu_16:16, Deu_16:17). 

II. The institution of an inferior magistracy, and general rules of justice given to those that were called into office (Deu_16:18-20). 

III. A caveat against groves and images (Deu_16:21, Deu_16:22). — Henry 

Deuteronomy 16 -
The month of Abib to be observed, Deu_16:1. The feast of the passover and of unleavened bread, Deu_16:2-8. The feast of weeks, Deu_16:9-12. The feast of tabernacles, Deu_16:13-15. All the males to appear before the Lord thrice in the year, none to come empty, each to give according to his ability, Deu_16:16, Deu_16:17. Judges and officers to be made in all their cities, Deu_16:18. Strict justice shall be executed, Deu_16:19, Deu_16:20. No grove to be planted near the altar of God, nor any image to be set up, Deu_16:21, Deu_16:22. — Clarke 

Deu 16:1-17 -
The annual feasts appointed by the law were to be celebrated, like the sacrificial meals, at the place which the Lord would choose for the revelation of His name; and there Israel was to rejoice before the Lord with the presentation of sacrifices. From this point of view Moses discusses the feasts of Passover, Pentecost, and Tabernacles, assuming the laws previously given concerning these festivals (Ex 12; Lev_23:1, and Num 28 and 29) as already known, and simply repeating those points which related to the sacrificial meals held at these festivals. This serves to explain the reason why only those three festivals are mentioned, at which Israel had already been commanded to appear before the Lord in Exo_23:14-17, and Exo_34:18, Exo_34:24-25, and not the feast of trumpets or day of atonement: viz., because the people were not required to assemble at the sanctuary out of the whole land on the occasion of these two festivals. — K+D (abridged).

Deu 16:1-17 -
Much of the communion between God and his people Israel was kept up, and a face of religion preserved in the nation, by the three yearly feasts, the institution of which, and the laws concerning them, we have several times met with already; and here they are repeated.

I. The law of the passover, so great a solemnity that it made the whole month, in the midst of which it was placed, considerable: Observe the month Abib, Deu_16:1. Though one week only of this month was to be kept as a festival, yet their preparations before must be so solemn, and their reflections upon it and improvements of it afterwards so serious, as to amount to an observance of the whole month. The month of Abib, or of new fruits, as the Chaldee translates it, answers to our March (or part of March and part of April), and was by a special order from God, in remembrance of the deliverance of Israel out of Egypt, made the beginning of their year (Exo_12:2), which before was reckoned to begin in September. This month they were to keep the passover, in remembrance of their being brought out of Egypt by night, Deu_16:1. The Chaldee paraphrasts expound it, “Because they came out of Egypt by daylight,” there being an express order that they should not stir out of their doors till morning, Exo_12:22. One of them expounds it thus: “He brought thee out of Egypt, and did wonders by night.” The other, “and thou shalt eat the passover by night.” The laws concerning it are,

1. That they must be sure to sacrifice the passover in the place that God should choose (Deu_16:2), and in no other place, Deu_16:5-7. The passover was itself a sacrifice; hence Christ, as our passover, is said to be sacrificed for us (1Co_5:7), and many other sacrifices were offered during the seven days of the feast (Num_28:19, etc.), which are included here, for they are said to be sacrificed of the flock and the herd, whereas the passover itself was only of the flock, either a lamb or a kid: now no sacrifice was accepted but from the altar that sanctified it; it was therefore necessary that they should to up to the place of the altar, for, though the paschal lamb was entirely eaten by the owners, yet it must be killed in the court, the blood sprinkled, and the inwards burned upon the altar. By confining them to the appointed rule, from which they would have been apt to vary, and to introduce foolish inventions of their own, had they been permitted to offer these sacrifices within their own gates, from under the inspection of the priests. They were also hereby directed to have their eye up unto God in the solemnity, and the desire of their hearts towards the remembrance of his name, being appointed to attend where he had chosen to place his name, Deu_16:2 and Deu_16:6. But, when the solemnity was over, they might turn and go unto their tents, Deu_16:7. Some think that they might, if they pleased, return the very morning after the paschal lamb was killed and eaten, the priests and Levites being sufficient to carry on the rest of the week's work; but the first day of the seven is so far from being the day of their dispersion that it is expressly appointed for a holy convocation (Lev_23:7; Num_28:18); therefore we must take it as Jonathan's paraphrase expounds it, in the morning after the end of the feast thou shalt go to thy cities. And it was the practice to keep together the whole week, 2Ch_35:17.

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2. That they must eat unleavened bread for seven days, and no leavened bread must be seen in all their coasts, Deu_16:3, Deu_16:4, Deu_16:8. The bread they were confined to is here called bread of affliction, because neither grateful to the taste nor easy of digestion, and therefore proper to signify the heaviness of their spirits in their bondage and to keep in remembrance the haste in which they came out, the case being so urgent that they could not stay for the leavening of the bread they took with them for their march. The Jewish writers tell us that the custom at the passover supper was that the master of the family broke this unleavened bread, and gave to every one a piece of it, saying, This is (that is, this signifies, represents, or commemorates, which explains that saying of our Saviour, This is my body) the bread of affliction which your fathers did eat in the land of Egypt. The gospel meaning of this feast of unleavened bread the apostle gives us, 1Co_5:7. Christ our passover being sacrificed for us, and we having participated in the blessed fruits of that sacrifice to our comfort, let us keep the feast in a holy conversation, free from the leaven of malice towards our brethren and hypocrisy towards God, and with the unleavened bread of sincerity and love. Lastly, Observe, concerning the passover, for what end it was instituted: “That thou mayest remember the day when thou camest forth out of Egypt, not only on the day of the passover, or during the seven days of the feast, but all the days of thy life (Deu_16:3), as a constant inducement to obedience.” Thus we celebrate the memorial of Christ's death at certain times, that we may remember it at all times, as a reason why we should live to him that died for us and rose again.

II. Seven weeks after the passover the feast of pentecost was to be observed, concerning which they are here directed,

1. Whence to number their seven weeks, from the time thou beginnest to put the sickle to the corn (Deu_16:9), that is, from the morrow after the first day of the feast of unleavened bread, for on that day (though it is probable the people did not begin their harvest till the feast was ended) messengers were sent to reap a sheaf of barley, which was to be offered to God as the first-fruits, Lev_23:10. Some think it implies a particular care which Providence would take of their land with respect to the weather, that their harvest should be always ripe and ready for the sickle just at the same time.

2. How they were to keep this feast.

(1.) They must bring an offering unto God, Deu_16:10. It is here called a tribute of a free-will-offering. It was required of them as a tribute to their Sovereign Lord and owner, under whom they held all they had; and yet because the law did not determine the quantum, but it was left to every man's generosity to bring what he chose, and whatever he brought he must give cheerfully, it is therefore called a free-will offering. It was a grateful acknowledgment of the goodness of God to them in the mercies of these corn-harvests now finished, and therefore must be according as God had blessed them. Where God sows plentifully he expects to reap accordingly.

(2.) They must rejoice before God, Deu_16:11. Holy joy is the heart and soul of thankful praises, which are as the language and expression of holy joy. They must rejoice in their receivings from God, and in their returns of service and sacrifice to him; our duty must be our delight as well as our enjoyments. They must have their very servants to rejoice with them, “for remember (Deu_16:12) that thou wast a bond-man, and wouldest have been very thankful if thy taskmasters would have given thee some time and cause for rejoicing; and thy God did bring thee out to keep a feast with gladness; therefore be pleasant with thy servants, and make them easy.” And, it should seem, those general words, thou shalt observe and do these statutes, are added here for a particular reason, because this feast was kept in remembrance of the giving of the law upon Mount Sinai, fifty days after they came out of Egypt; now the best way of expressing our thankfulness to God for his favour to us in giving us his law is to observe and do according to the precepts of it.


III. They must keep the feast of tabernacles, Deu_16:13-15. Here is no repetition of the law concerning the sacrifices that were to be offered in great abundance at this feast (which we had at large, Num_29:12, etc.), because the care of these belonged to the priests and Levites, who had not so much need of a repetition as the people had, and because the spiritual part of the service, which consisted in holy joy, was most pleasing to God, and was to be the perpetual duty of a gospel conversation, of which this feast was typical. Observe what stress is laid upon it here: Thou shalt rejoice in thy feast (Deu_16:14), and, because the Lord shall bless thee, thou shalt surely rejoice, Deu_16:15. Note,

1. It is the will of God that his people should be a cheerful people. If those that were under the law must rejoice before God, much more must we that are under the grace of the gospel, which makes it our duty, not only as here to rejoice in our feasts, but to rejoice evermore, to rejoice in the Lord always.

2. When we rejoice in God ourselves we should do what we can to assist others also to rejoice in him, by comforting the mourners and supplying the necessitous, that even the stranger, the fatherless, and the widow may rejoice with us. See Job_29:13.

3. We must rejoice in God, not only because of what we have received and are receiving from him daily, but because of what he has promised, and we expect to receive yet further from him: because he shall bless thee, therefore thou shalt rejoice. Those that make God their joy may rejoice in hope, for he is faithful that has promised.


IV. The laws concerning the three solemn feasts are summed up (Deu_16:16, Deu_16:17), as often before, Exo_23:16, Exo_23:17; Exo_34:23. The general commands concerning them are,

1. That all the males must then make their personal appearance before God, that by their frequent meeting to worship God, at the same place, and by the same rule, they might be kept faithful and constant to that holy religion which was established among them.

2. That none must appear before God empty, but every man must bring some offering or other, in token of a dependence upon God and gratitude to him. And God was not unreasonable in his demands; let every man but give as he was able, and no more was expected. The same is still the rule of charity, 1Co_16:2. Those that give to their power shall be accepted, but those that give beyond their power are accounted worthy of double honour (2Co_8:3), as the poor widow that gave all she had, Luk_21:4. — Henry   

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Deu 16:18-20 -
Just as in its religious worship the Israelitish nation was to show itself to be the holy nation of Jehovah, so was it in its political relations also. This thought forms the link between the laws already given and those which follow. Civil order - that indispensable condition of the stability and prosperity of nations and states - rests upon a conscientious maintenance of right by means of a well-ordered judicial constitution and an impartial administration of justice. - For the purpose of settling the disputes of the people, Moses had already provided them with judges at Sinai, and had given the judges themselves the necessary instructions for the fulfilment of their duties (Ex 18). This arrangement might suffice as long as the people were united in one camp and had Moses for a leader, who could lay before God any difficult cases that were brought to him, and give an absolute decision with divine authority. But for future times, when Israel would no longer possess a prophet and mediator like Moses, and after the conquest of Canaan would live scattered about in the towns and villages of the whole land, certain modifications and supplementary additions were necessary to adapt this judicial constitution to the altered circumstances of the people. Moses anticipates this want in the following provisions, in which he first of all commands the appointment of judges and officials in every town, and gives certain precise injunctions as to their judicial proceedings (Deut 16:18-17:7); and secondly, appoints a higher judicial court at the place of the sanctuary for the more difficult cases (Deu_17:8-13); and thirdly, gives them a law for the future with reference to the choice of a king (Deu_16:14-20). — K+D (abridged)


Deu 16:18-22 -
Here is,

I. Care taken for the due administration of justice among them, that controversies might be determined, matters in variance adjusted, the injured redressed, and the injurious punished. While they were encamped in the wilderness, they had judges and officers according to their numbers, rulers of thousands and hundreds, Exo_18:25. When they came to Canaan, they must have them according to their towns and cities, in all their gates; for the courts of judgment sat in the gates. Now,

1. Here is a commission given to these inferior magistrates: “Judges to try and pass sentence, and officers to execute their sentences, shalt thou make thee.” However the persons were pitched upon, whether by the nomination of their sovereign or by the election of the people, the power were ordained of God, Rom_13:1. And it was a great mercy to the people thus to have justice brought to their doors, that it might be more expeditious and less expensive, a blessing which we of this nation ought to be very thankful for. Pursuant to this law, besides the great sanhedrim that sat at the sanctuary, consisting of seventy elders and a president, there was in the larger cities, such as had in them above 120 families, a court of twenty-three judges, in the smaller cities a court of three judges. See this law revived by Jehoshaphat, 2Ch_19:5, 2Ch_19:8.

2. Here is a command given to these magistrates to do justice in the execution of the trust reposed in them. Better not judge at all than not judge with just judgment, according to the direction of the law and the evidence of the fact.

(1.) The judges are here cautioned not to do wrong to any (Deu_16:19), nor to take any gifts, which would tempt them to do wrong. This law had been given before, Exo_23:8.

(2.) They are charged to do justice to all: “That which is altogether just shalt thou follow, Deu_16:20. Adhere to the principles of justice, act by the rules of justice, countenance the demands of justice, imitate the patterns of justice, and pursue with resolution that which appears to be just. Justice, justice, shalt thou follow.” This is that which the magistrate is to have in his eye, on this he must be intent, and to this all personal regards must be sacrificed, to do right to all and wrong to none.

II. Care taken for the preventing of all conformity to the idolatrous customs of the heathen, Deu_16:21, Deu_16:22. They must not only not join with the idolaters in their worships, not visit their groves, nor bow before the images which they had set up, but,

1. They must not plant a grove, nor so much as a tree, near God's altar lest they should make it look like the altars of the false gods. They made groves the places of their worship either to make it secret (but that which is true and good desires the light rather), or to make it solemn, but the worship of the true God has enough in itself to make it so and needs not the advantage of such a circumstance.

2. They must not set up any image, statue, or pillar, to the honour of God, for it is a thing which the Lord hates; nothing belies or reproaches him more, or tends more to corrupt and debauch the minds of men, than representing and worshipping by an image that God who is an infinite and eternal Spirit. — Henry 

V. 21: It is contrary to the O.T. transcendent moral precept  to "Christianize" distinctively pagan worship.  While we may use things as the names of the days of the week as mere reference points , and may adapt to the culture in amoral things such as food, or clothing that is similarly modest, we are not to Christianize practices or observances that are distinctively pagan and non-Biblical. The law of Moses here forbade Israel to plant a grove of any trees near unto the altar of the LORD (Dt. 16:21;  cf. 1Kg. 15:13; 16:33; 2kg. 17:16; 21:2),  and were also told to tear down pagan high places (Num. 33:52),  as such had become  places setting up idols and or other pagan idolatrous worship (Num. 21:28; 22:41).  And when Israel backslide they fell into such idolatrous worship thereby (2Kg. 17:9-11).

Other times they turned such pagan places into venues for Jehovahistic worship (1Kg. 22:43; 2Kg. 2:3; 14:4; 15:4, 35). This helped to keep them alive until Israel backslide again (2Kg. 16:4). 2kg. 23:19, 20). "So they feared the LORD, and made unto themselves of the lowest of them priests of the high places, which sacrificed for them in the houses of the high places." (2 Kg. 17:32). 

Other kings tore them down (2Kg. 18:4;  23:19, 200, which only an exceedingly wicked men as Manasseh would restore to their pagan purpose.  (2Kg. 21:20).