King James Version
Deuteronomy 16
22 verses with commentary
The Passover
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.
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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. The Passover memorial commanded perpetual remembrance of exodus deliverance. Israel must continually recall God's redemptive act that constituted them as His covenant people.
The month of Abib (later called Nisan) occurred in spring, timing the festival to commemorate actual historical deliverance. The specificity grounds Passover in real history, not mythical sacred time. God acts in actual space and time to redeem His people.
The phrase brought thee forth...by night recalls the dramatic midnight exodus when death passed over Israelite homes marked with lamb's blood while striking Egyptian firstborn. This foundational deliverance established Israel's identity as redeemed people.
Reformed theology sees Passover as supreme Old Testament type of Christ's atoning sacrifice. As the Passover lamb's blood protected from death, Christ's blood delivers from divine judgment. Paul declares, Christ our Passover is sacrificed for us (1 Corinthians 5:7).
The month of Abib (later called Nisan) occurred in spring, timing the festival to commemorate actual historical deliverance. The specificity grounds Passover in real history, not mythical sacred time. God acts in actual space and time to redeem His people.
The phrase brought thee forth...by night recalls the dramatic midnight exodus when death passed over Israelite homes marked with lamb's blood while striking Egyptian firstborn. This foundational deliverance established Israel's identity as redeemed people.
Reformed theology sees Passover as supreme Old Testament type of Christ's atoning sacrifice. As the Passover lamb's blood protected from death, Christ's blood delivers from divine judgment. Paul declares, Christ our Passover is sacrificed for us (1 Corinthians 5:7).
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.
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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. Passover required blood sacrifice, foreshadowing that redemption necessitates substitutionary death. The lamb dies so the firstborn lives - this is the gospel in type.
Specification of the flock and the herd likely refers to the Passover lamb plus additional peace offerings during the festival week. The central Passover sacrifice came from the flock (sheep or goats), while additional offerings could include cattle.
The phrase in the place which the LORD shall choose centralizes worship at the tabernacle (later temple). This prevented proliferation of unauthorized shrines and maintained purity of worship according to God's prescribed pattern. True worship occurs where and how God designates, not according to human preference.
God's choosing to place his name there indicates His special presence and ownership. The sanctuary was not generic sacred space but the specific location where God manifested Himself to His people.
Specification of the flock and the herd likely refers to the Passover lamb plus additional peace offerings during the festival week. The central Passover sacrifice came from the flock (sheep or goats), while additional offerings could include cattle.
The phrase in the place which the LORD shall choose centralizes worship at the tabernacle (later temple). This prevented proliferation of unauthorized shrines and maintained purity of worship according to God's prescribed pattern. True worship occurs where and how God designates, not according to human preference.
God's choosing to place his name there indicates His special presence and ownership. The sanctuary was not generic sacred space but the specific location where God manifested Himself to His people.
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.
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Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even the bread of affliction. The prohibition of leaven during Passover carried rich symbolic meaning. Leaven represented sin, corruption, and the old Egyptian way of life that Israel was leaving behind.
Paul applies this symbolically - Purge out the old leaven, that ye may be a new lump (1 Corinthians 5:7). Leaven's permeating quality pictures how sin spreads through communities if not removed. The weeklong unleavened bread observance illustrated thorough purging of corruption.
The designation bread of affliction recalled the hasty exodus - no time for bread to rise before fleeing Egypt. This humble bread reminded Israel of their slavery and desperate deliverance. Prosperity must not erase memory of redemption from bondage.
Jesus instituted communion using unleavened Passover bread, identifying His body as the true bread that gives life. The bread of affliction became the bread of salvation.
Paul applies this symbolically - Purge out the old leaven, that ye may be a new lump (1 Corinthians 5:7). Leaven's permeating quality pictures how sin spreads through communities if not removed. The weeklong unleavened bread observance illustrated thorough purging of corruption.
The designation bread of affliction recalled the hasty exodus - no time for bread to rise before fleeing Egypt. This humble bread reminded Israel of their slavery and desperate deliverance. Prosperity must not erase memory of redemption from bondage.
Jesus instituted communion using unleavened Passover bread, identifying His body as the true bread that gives life. The bread of affliction became the bread of salvation.
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.
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For in haste didst thou come forth out of the land of Egypt: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. The hasty exodus emphasized urgency of deliverance - Israel fled rather than departing leisurely. This urgency must inform their perpetual memory of redemption.
God commands remember...all the days of thy life - not occasional reflection but constant memorial. Redemption must remain central to Israel's identity throughout generations. Forgetting their deliverance would lead to forgetting their Deliverer.
The bread of affliction eaten in haste reminded each generation that they personally participated in the exodus through covenant solidarity. Though future generations did not physically leave Egypt, they inherited exodus identity as redeemed people.
Christians similarly remember Christ's sacrificial deliverance through regular communion - Do this in remembrance of me. The Lord's Supper perpetually recalls redemption, keeping the cross central to church identity.
God commands remember...all the days of thy life - not occasional reflection but constant memorial. Redemption must remain central to Israel's identity throughout generations. Forgetting their deliverance would lead to forgetting their Deliverer.
The bread of affliction eaten in haste reminded each generation that they personally participated in the exodus through covenant solidarity. Though future generations did not physically leave Egypt, they inherited exodus identity as redeemed people.
Christians similarly remember Christ's sacrificial deliverance through regular communion - Do this in remembrance of me. The Lord's Supper perpetually recalls redemption, keeping the cross central to church identity.
Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee: sacrifice: or, kill
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And there shall be no leavened bread seen with thee in all thy coast seven days. The comprehensive removal of leaven required thorough searching of all Israelite territory. This total purging symbolized complete separation from sin and corruption.
The phrase no leavened bread seen with thee indicates not private tolerance of leaven but public, visible commitment to unleavened observance. Covenant obedience was community practice, not merely private piety. The whole nation participated in symbolic purification.
Seven days of unleavened eating extended beyond the single Passover night to a full week of memorial. This duration impressed upon Israel the comprehensive nature of their separation from Egypt and commitment to holiness.
Paul applies this spiritually - Therefore let us keep the feast, not with old leaven...but with the unleavened bread of sincerity and truth (1 Corinthians 5:8). Christian life should be continuous Passover observance through genuine holiness.
The phrase no leavened bread seen with thee indicates not private tolerance of leaven but public, visible commitment to unleavened observance. Covenant obedience was community practice, not merely private piety. The whole nation participated in symbolic purification.
Seven days of unleavened eating extended beyond the single Passover night to a full week of memorial. This duration impressed upon Israel the comprehensive nature of their separation from Egypt and commitment to holiness.
Paul applies this spiritually - Therefore let us keep the feast, not with old leaven...but with the unleavened bread of sincerity and truth (1 Corinthians 5:8). Christian life should be continuous Passover observance through genuine holiness.
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.
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Neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. The Passover lamb must be completely consumed or burned before morning - no portion could remain. This ensured the sacrifice served its full purpose on the night of deliverance without corruption.
Prohibiting leftovers prevented the sacred sacrifice from becoming common. What was set apart for redemptive purpose must not be treated casually or allowed to spoil. This taught reverence for God's provision of atonement.
The complete consumption symbolized complete appropriation of redemption. Israel must fully receive and apply God's deliverance, not partially participate while retaining elements of the old life.
Christ as our Passover provides complete atonement that must be fully appropriated by faith. Partial acceptance of His work is insufficient - believers must completely trust His sacrifice and fully identify with His death and resurrection.
Prohibiting leftovers prevented the sacred sacrifice from becoming common. What was set apart for redemptive purpose must not be treated casually or allowed to spoil. This taught reverence for God's provision of atonement.
The complete consumption symbolized complete appropriation of redemption. Israel must fully receive and apply God's deliverance, not partially participate while retaining elements of the old life.
Christ as our Passover provides complete atonement that must be fully appropriated by faith. Partial acceptance of His work is insufficient - believers must completely trust His sacrifice and fully identify with His death and resurrection.
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.
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Thou mayest not sacrifice the passover within any of thy gates, which the LORD thy God giveth thee. Centralized worship at the sanctuary prevented local, unauthorized Passover observances. God designated one location for the sacred feast, preventing proliferation of heterodox practices.
The phrase within any of thy gates refers to local towns and cities throughout Israel's territory. Despite the convenience of local observance, God required the people to journey to the central sanctuary, demonstrating that worship convenience must submit to God's prescribed pattern.
This centralization served multiple purposes: maintaining purity of worship, preventing syncretism with Canaanite practices, fostering national unity through common pilgrimage, and ensuring proper priestly oversight of sacred rituals.
New Testament worship transcends geographical centralization - Jesus taught the woman at the well that true worshipers worship the Father in spirit and truth, not in Jerusalem or Samaria (John 4:21-24). Christ Himself becomes the meeting place between God and humanity.
The phrase within any of thy gates refers to local towns and cities throughout Israel's territory. Despite the convenience of local observance, God required the people to journey to the central sanctuary, demonstrating that worship convenience must submit to God's prescribed pattern.
This centralization served multiple purposes: maintaining purity of worship, preventing syncretism with Canaanite practices, fostering national unity through common pilgrimage, and ensuring proper priestly oversight of sacred rituals.
New Testament worship transcends geographical centralization - Jesus taught the woman at the well that true worshipers worship the Father in spirit and truth, not in Jerusalem or Samaria (John 4:21-24). Christ Himself becomes the meeting place between God and humanity.
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. solemn: Heb. restraint
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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. Triple emphasis specifies the exact location (where God chooses), timing (evening/sunset), and season (anniversary of exodus). This precision demonstrates God's concern for proper worship according to His revealed will.
The phrase to place his name in indicates special divine presence and ownership. God's name represents His character and authority - where He places His name, He manifests His presence. The sanctuary was not mere human construction but the place where heaven met earth.
Sunset timing commemorated the actual hour of exodus - Israel left Egypt at night after the death of the firstborn. Annual observance at the precise anniversary maintained historical continuity between past deliverance and present memorial.
Reformed theology emphasizes the regulative principle of worship - God prescribes how He will be worshiped, and humans must not presume to innovate worship forms. We approach God on His terms, not our preferences.
The phrase to place his name in indicates special divine presence and ownership. God's name represents His character and authority - where He places His name, He manifests His presence. The sanctuary was not mere human construction but the place where heaven met earth.
Sunset timing commemorated the actual hour of exodus - Israel left Egypt at night after the death of the firstborn. Annual observance at the precise anniversary maintained historical continuity between past deliverance and present memorial.
Reformed theology emphasizes the regulative principle of worship - God prescribes how He will be worshiped, and humans must not presume to innovate worship forms. We approach God on His terms, not our preferences.
The Feast of Weeks
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.
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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. The roasting method (not boiling) preserved Passover's original form from the exodus night. Consistency in observance maintained connection across generations to the foundational deliverance event.
Eating in the place which the LORD thy God shall choose required remaining at the sanctuary for the feast rather than immediately returning home. This promoted extended worship fellowship and prevented treating Passover as mere ritual to be quickly completed.
The permission to turn in the morning, and go unto thy tents indicates the feast lasted into the night but did not require prolonged stay beyond the observance itself. God's commands are reasonable, not burdensome - requiring what is necessary for proper worship without unnecessary prolongation.
This balance between required observance and permitted return home demonstrates God's wisdom - maintaining worship standards while allowing normal life to resume.
Eating in the place which the LORD thy God shall choose required remaining at the sanctuary for the feast rather than immediately returning home. This promoted extended worship fellowship and prevented treating Passover as mere ritual to be quickly completed.
The permission to turn in the morning, and go unto thy tents indicates the feast lasted into the night but did not require prolonged stay beyond the observance itself. God's commands are reasonable, not burdensome - requiring what is necessary for proper worship without unnecessary prolongation.
This balance between required observance and permitted return home demonstrates God's wisdom - maintaining worship standards while allowing normal life to resume.
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: a tribute: or, sufficiency
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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. The weeklong unleavened bread observance reinforced Passover's message through extended participation. Six days of continued unleavened eating impressed the lesson of separation from Egypt and commitment to holiness.
The seventh day solemn assembly created sacred bookends for the week - beginning with Passover evening and concluding with sabbath-like rest. This structure emphasized completeness and provided dedicated time for corporate worship without work distractions.
The prohibition thou shalt do no work sanctified the day for spiritual focus. Rest from labor allowed Israel to concentrate on God and reflection on redemption without secular concerns competing for attention. Sacred time requires cessation from ordinary pursuits.
This pattern of work followed by sacred rest mirrors the creation week and weekly Sabbath, reinforcing the rhythm of labor and worship that structures covenant life.
The seventh day solemn assembly created sacred bookends for the week - beginning with Passover evening and concluding with sabbath-like rest. This structure emphasized completeness and provided dedicated time for corporate worship without work distractions.
The prohibition thou shalt do no work sanctified the day for spiritual focus. Rest from labor allowed Israel to concentrate on God and reflection on redemption without secular concerns competing for attention. Sacred time requires cessation from ordinary pursuits.
This pattern of work followed by sacred rest mirrors the creation week and weekly Sabbath, reinforcing the rhythm of labor and worship that structures covenant life.
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.
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And thou shalt rejoice before the LORD thy God—The Hebrew vesamachta (וְשָׂמַחְתָּ֞) commands joy, making gladness a worship obligation, not optional sentiment. The phrase 'before the LORD' (לִפְנֵ֣י יְהוָ֣ה) indicates the Jerusalem sanctuary, where God's presence dwelt. Feast joy happens in God's presence, not private celebration.
The inclusivity is striking: thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite...and the stranger, and the fatherless, and the widow. Seven groups encompass the entire covenant community—family (son/daughter), household workers (servants), clergy (Levites), and the vulnerable triad (stranger/orphan/widow). God commands egalitarian feast participation, erasing social hierarchy. The repeated 'and' (וְ) in Hebrew emphasizes each group's equal inclusion. This reflects God's concern for marginalized persons and anticipates the gospel's barrier-breaking inclusivity (Galatians 3:28).
The inclusivity is striking: thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite...and the stranger, and the fatherless, and the widow. Seven groups encompass the entire covenant community—family (son/daughter), household workers (servants), clergy (Levites), and the vulnerable triad (stranger/orphan/widow). God commands egalitarian feast participation, erasing social hierarchy. The repeated 'and' (וְ) in Hebrew emphasizes each group's equal inclusion. This reflects God's concern for marginalized persons and anticipates the gospel's barrier-breaking inclusivity (Galatians 3:28).
And thou shalt remember that thou wast a bondman in Egypt: and thou shalt observe and do these statutes.
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And thou shalt remember that thou wast a bondman in Egypt—The Hebrew vezacharta (וְזָכַרְתָּ֗) commands active remembrance, not passive recollection. Israel's slavery experience (עֶבֶד הָיִ֖יתָ, eved hayita, 'you were a slave') must shape present ethics. This motive clause grounds inclusive feast hospitality in experiential solidarity: 'You know the heart of a stranger, for you were strangers' (Exodus 23:9).
Thou shalt observe and do these statutes—The twin verbs veshamarta ve'asita (וְשָׁמַרְתָּ֣ וְעָשִׂ֔יתָ, 'guard and do') stress careful obedience. Memory of redemption demands ethical action. This verse links Egypt's memory directly to feast inclusion (v. 11), making compassion for the marginalized a redemption-driven obligation. Christians similarly root ethics in Christ's redemption: 'Be kind...forgiving one another, even as God for Christ's sake hath forgiven you' (Ephesians 4:32).
Thou shalt observe and do these statutes—The twin verbs veshamarta ve'asita (וְשָׁמַרְתָּ֣ וְעָשִׂ֔יתָ, 'guard and do') stress careful obedience. Memory of redemption demands ethical action. This verse links Egypt's memory directly to feast inclusion (v. 11), making compassion for the marginalized a redemption-driven obligation. Christians similarly root ethics in Christ's redemption: 'Be kind...forgiving one another, even as God for Christ's sake hath forgiven you' (Ephesians 4:32).
The Feast of Tabernacles
Thou shalt observe the feast of tabernacles seven days, after that thou hast gathered in thy corn and thy wine: corn: Heb. floor, and thy winepress
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Thou shalt observe the feast of tabernacles seven days—The Hebrew chag ha-sukkot (חַ֧ג הַסֻּכֹּ֛ת, 'Feast of Booths/Tabernacles') commemorated wilderness wandering when Israel lived in temporary shelters. The seven-day duration (longest of Israel's feasts) reflects creation's pattern and covenant completeness. The verb ta'aseh (תַּעֲשֶׂ֥ה, 'you shall observe/do') indicates active celebration, not passive observance.
After that thou hast gathered in thy corn and thy wine—Timing coincides with autumn harvest (late September/October), after grain threshing and grape/olive gathering. The phrase 'thy corn and thy wine' (מִֽגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ, migornecha umiyiqvecha, literally 'from your threshing floor and from your winepress') emphasizes God's blessing on agricultural labor. The feast celebrates both historical redemption (wilderness provision) and present provision (harvest abundance). This dual focus—salvation history and current blessing—characterizes biblical worship.
After that thou hast gathered in thy corn and thy wine—Timing coincides with autumn harvest (late September/October), after grain threshing and grape/olive gathering. The phrase 'thy corn and thy wine' (מִֽגָּרְנְךָ֖ וּמִיִּקְבֶֽךָ, migornecha umiyiqvecha, literally 'from your threshing floor and from your winepress') emphasizes God's blessing on agricultural labor. The feast celebrates both historical redemption (wilderness provision) and present provision (harvest abundance). This dual focus—salvation history and current blessing—characterizes biblical worship.
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.
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And thou shalt rejoice in thy feast—Again the command to joy (vesamachta, וְשָׂמַחְתָּ֖), now specifically 'in your feast' (בְּחַגֶּ֑ךָ). Sukkot was Israel's happiest celebration, called 'the Feast' (he-chag) par excellence. Joy accompanies harvest abundance and remembers God's faithfulness. The Mishnah later noted, 'He who has not seen the rejoicing at the water-drawing has never seen rejoicing in his life,' describing Sukkot's exuberant worship.
The inclusivity list repeats nearly verbatim from verse 11: thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow. This repetition emphasizes God's concern for comprehensive inclusion, especially of the vulnerable. The phrase 'within thy gates' (בִּשְׁעָרֶֽיךָ) means residing in your towns—even those not traveling to Jerusalem must share the feast. Biblical joy is communal and inclusive, anticipating the messianic banquet where all God's people feast together (Isaiah 25:6-8, Revelation 19:9).
The inclusivity list repeats nearly verbatim from verse 11: thou, and thy son, and thy daughter, and thy manservant, and thy maidservant, and the Levite, the stranger, and the fatherless, and the widow. This repetition emphasizes God's concern for comprehensive inclusion, especially of the vulnerable. The phrase 'within thy gates' (בִּשְׁעָרֶֽיךָ) means residing in your towns—even those not traveling to Jerusalem must share the feast. Biblical joy is communal and inclusive, anticipating the messianic banquet where all God's people feast together (Isaiah 25:6-8, Revelation 19:9).
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.
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Seven days shalt thou keep a solemn feast unto the LORD thy God—The Hebrew tachog (תָּחֹ֣ג, 'you shall feast') comes from chagag, meaning to make a pilgrimage feast, to celebrate. The phrase 'unto the LORD' (לַיהוָ֣ה) specifies that Sukkot's joy honors God, not mere harvest success. The seven days signify completeness, reflecting creation's pattern and covenant wholeness.
Because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands—The causal particle 'because' (כִּ֣י) grounds commanded joy in God's blessing. 'All thine increase' (kol-tevuatecha, כָּל־תְּב֣וּאָתְךָ֔) means all your produce, while 'works of thine hands' (ma'aseh yadecha, מַעֲשֵׂ֣ה יָדֶ֑יךָ) encompasses all labor. God blesses both field's yield and human work—agriculture and craftsmanship alike. Therefore thou shalt surely rejoice—The emphatic construction (vehayita ach sameach, וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ) literally means 'you shall be only/surely joyful.' Divine blessing demands joyful worship response.
Because the LORD thy God shall bless thee in all thine increase, and in all the works of thine hands—The causal particle 'because' (כִּ֣י) grounds commanded joy in God's blessing. 'All thine increase' (kol-tevuatecha, כָּל־תְּב֣וּאָתְךָ֔) means all your produce, while 'works of thine hands' (ma'aseh yadecha, מַעֲשֵׂ֣ה יָדֶ֑יךָ) encompasses all labor. God blesses both field's yield and human work—agriculture and craftsmanship alike. Therefore thou shalt surely rejoice—The emphatic construction (vehayita ach sameach, וְהָיִ֖יתָ אַ֥ךְ שָׂמֵֽחַ) literally means 'you shall be only/surely joyful.' Divine blessing demands joyful worship response.
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:
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Pilgrimage requirement: '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.' The three pilgrimage feasts—Passover/Unleavened Bread (spring), Pentecost/Weeks (early summer), Tabernacles/Booths (fall)—required male attendance at central sanctuary. This unified the nation spiritually and socially, preventing tribal fragmentation. The command 'not appear empty' requires bringing offerings, acknowledging God's provision. Worship always involves giving, not just receiving. These gatherings celebrated God's provision (harvest) and redemption (exodus, wilderness provision).
Every man shall give as he is able , according to the blessing of the LORD thy God which he hath given thee. as: Heb. according to the gift of his hand
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Every man shall give as he is able, according to the blessing of the LORD thy God which he hath given thee—This principle governs feast offerings after describing the three pilgrimage feasts (Passover/Unleavened Bread, Weeks, Tabernacles). The Hebrew ish kematnat yado (אִ֖ישׁ כְּמַתְּנַ֣ת יָד֑וֹ, 'each man according to the gift of his hand') means proportional giving based on ability, not fixed amounts. The phrase 'as he is able' prevents both pride (the wealthy) and shame (the poor).
The standard is 'according to the blessing of the LORD thy God' (kebirkat YHWH elohecha, כְּבִרְכַּ֛ת יְהוָ֥ה אֱלֹהֶ֖יךָ). Giving measures blessing received, making generosity a worship response to divine provision. This proportional principle anticipates New Testament teaching: 'Every man according as he purposeth in his heart...for God loveth a cheerful giver' (2 Corinthians 9:7). Paul also cites proportional giving: 'Upon the first day of the week let every one of you lay by him in store, as God hath prospered him' (1 Corinthians 16:2).
The standard is 'according to the blessing of the LORD thy God' (kebirkat YHWH elohecha, כְּבִרְכַּ֛ת יְהוָ֥ה אֱלֹהֶ֖יךָ). Giving measures blessing received, making generosity a worship response to divine provision. This proportional principle anticipates New Testament teaching: 'Every man according as he purposeth in his heart...for God loveth a cheerful giver' (2 Corinthians 9:7). Paul also cites proportional giving: 'Upon the first day of the week let every one of you lay by him in store, as God hath prospered him' (1 Corinthians 16:2).
Judges and Justice
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.
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Judges and officers shalt thou make thee in all thy gates—This verse transitions from worship (vv. 1-17) to justice (16:18-18:22), linking liturgy with law. The Hebrew shofetim veshotrim (שֹׁפְטִ֣ים וְשֹֽׁטְרִ֗ים, 'judges and officers') distinguishes judicial officials (who decide cases) from executive officers (who enforce decisions). 'In all thy gates' (בְכָל־שְׁעָרֶ֔יךָ) means every town—justice must be locally accessible, not centralized bureaucracy.
Throughout thy tribes (לִשְׁבָטֶ֑יךָ)—each of Israel's twelve tribes must establish justice systems, preventing judicial monopolies. The democratic note 'thou shalt make thee' (titten-lecha, תִּתֶּן־לְךָ֙) suggests community participation in selecting judges.
And they shall judge the people with just judgment—The emphatic phrase mishpat-tzedek (מִשְׁפַּט־צֶֽדֶק, 'righteous judgment') means justice according to God's law, not human opinion. The word tzedek (righteousness) appears throughout this section (vv. 19-20), emphasizing that justice reflects God's character. Paul later echoes this principle: magistrates are 'ministers of God' for good (Romans 13:4).
Throughout thy tribes (לִשְׁבָטֶ֑יךָ)—each of Israel's twelve tribes must establish justice systems, preventing judicial monopolies. The democratic note 'thou shalt make thee' (titten-lecha, תִּתֶּן־לְךָ֙) suggests community participation in selecting judges.
And they shall judge the people with just judgment—The emphatic phrase mishpat-tzedek (מִשְׁפַּט־צֶֽדֶק, 'righteous judgment') means justice according to God's law, not human opinion. The word tzedek (righteousness) appears throughout this section (vv. 19-20), emphasizing that justice reflects God's character. Paul later echoes this principle: magistrates are 'ministers of God' for good (Romans 13:4).
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. words: or, matters
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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.
This foundational principle of biblical justice contains three distinct prohibitions that protect the integrity of judgment. The Hebrew verb natah ("wrest") means to bend, turn aside, or distort, suggesting that judgment must remain straight and unbending. The phrase "respect persons" translates the Hebrew nakar panim, literally "to recognize faces," warning against showing favoritism based on status, wealth, or personal relationships.
The final prohibition addresses bribery with stark honesty: gifts (shochad) don't merely influence judgment—they actively blind (ʿivver) even the wise and pervert (saleph, meaning to twist or distort) the words of the righteous. This acknowledges that corruption can affect even those with wisdom and righteousness, making impartiality systemically important. God's justice system requires structural protections, not just good intentions. This verse establishes that true justice must be blind to external influences and deaf to the seductions of gain.
This foundational principle of biblical justice contains three distinct prohibitions that protect the integrity of judgment. The Hebrew verb natah ("wrest") means to bend, turn aside, or distort, suggesting that judgment must remain straight and unbending. The phrase "respect persons" translates the Hebrew nakar panim, literally "to recognize faces," warning against showing favoritism based on status, wealth, or personal relationships.
The final prohibition addresses bribery with stark honesty: gifts (shochad) don't merely influence judgment—they actively blind (ʿivver) even the wise and pervert (saleph, meaning to twist or distort) the words of the righteous. This acknowledges that corruption can affect even those with wisdom and righteousness, making impartiality systemically important. God's justice system requires structural protections, not just good intentions. This verse establishes that true justice must be blind to external influences and deaf to the seductions of gain.
That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee. That which: Heb. Justice, justice
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That which is altogether just shalt thou follow (צֶדֶק צֶדֶק תִּרְדֹּף, tsedeq tsedeq tirdof)—The Hebrew doubling intensifies: 'Justice, justice you shall pursue!' This emphatic repetition demands relentless commitment to tsedeq (righteousness, justice). The verb follow (רָדַף, radaf, 'pursue, chase, persecute') implies aggressive pursuit, not passive waiting. Justice doesn't happen accidentally but requires active, vigorous pursuit.
That thou mayest live, and inherit the land—National survival depends on justice. Amos warned: Let judgment run down as waters, and righteousness as a mighty stream (Amos 5:24), else Seek ye the LORD, and ye shall live (Amos 5:6) becomes there shall be wailing in all streets (Amos 5:16). Jesus embodied perfect justice, bringing judgment unto victory (Matthew 12:20), and commands His followers: Seek ye first the kingdom of God, and his righteousness (Matthew 6:33).
That thou mayest live, and inherit the land—National survival depends on justice. Amos warned: Let judgment run down as waters, and righteousness as a mighty stream (Amos 5:24), else Seek ye the LORD, and ye shall live (Amos 5:6) becomes there shall be wailing in all streets (Amos 5:16). Jesus embodied perfect justice, bringing judgment unto victory (Matthew 12:20), and commands His followers: Seek ye first the kingdom of God, and his righteousness (Matthew 6:33).
Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee.
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Thou shalt not plant thee a grove of any trees near unto the altar of the LORD thy God, which thou shalt make thee—The asherah (אֲשֵׁרָה, sacred pole or tree) was a Canaanite goddess symbol, often wooden posts near Baal altars. Planting trees (especially evergreens) near YHWH's altar syncretized pagan worship with true worship—mixing light with darkness.
Paul echoes this: What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?...Come out from among them, and be ye separate (2 Corinthians 6:14, 17). The warning applies today: combining Christian faith with New Age spirituality, prosperity gospel materialism, or therapeutic deism creates hybrid religion—aesthetically appealing but spiritually toxic. No man can serve two masters (Matthew 6:24). Worship must remain pure, undiluted by cultural idolatries.
Paul echoes this: What fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?...Come out from among them, and be ye separate (2 Corinthians 6:14, 17). The warning applies today: combining Christian faith with New Age spirituality, prosperity gospel materialism, or therapeutic deism creates hybrid religion—aesthetically appealing but spiritually toxic. No man can serve two masters (Matthew 6:24). Worship must remain pure, undiluted by cultural idolatries.
Neither shalt thou set thee up any image; which the LORD thy God hateth. image: or, statue, or, pillar
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Neither shalt thou set thee up any image; which the LORD thy God hateth—The matstsevah (מַצֵּבָה, 'standing stone, pillar') served as Canaanite memorial or cultic object. Even though Jacob erected memorial stones (Genesis 28:18, 35:14), God now forbids them in worship contexts—what served as testimony to God's appearance becomes idolatrous when venerated itself.
The verb hateth (שָׂנֵא, sane) is rare in reference to God's emotions, emphasizing intensity. God hates idolatry not from insecurity but from covenant love—it destroys the relationship He died to create. Jesus warned: No man can serve two masters: for either he will hate the one, and love the other (Matthew 6:24). Images divide affection; true worship demands wholehearted devotion. The second commandment's jealousy (Exodus 20:4-5) springs from passionate love, not petty anger.
The verb hateth (שָׂנֵא, sane) is rare in reference to God's emotions, emphasizing intensity. God hates idolatry not from insecurity but from covenant love—it destroys the relationship He died to create. Jesus warned: No man can serve two masters: for either he will hate the one, and love the other (Matthew 6:24). Images divide affection; true worship demands wholehearted devotion. The second commandment's jealousy (Exodus 20:4-5) springs from passionate love, not petty anger.