When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their land, be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, “How do these nations serve their gods? I will do likewise.” You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods.
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Deuteronomy 12:29-31 sits inside this longer paragraph.
When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their land, be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, “How do these nations serve their gods? I will do likewise.” You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods. Whatever thing I command you, that you shall observe to do. You shall not add to it, nor take away from it.
Parallel Translations
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When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their land,
be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, “How do these nations serve their gods? I will do likewise.”
You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods.
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When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;
Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.
Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.
Show all 3 translations
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When the LORD thy God shall cut off the nations from before thee, whither thou goest in to dispossess them, and thou dispossessest them, and dwellest in their land;
take heed to thyself that thou be not ensnared to follow them, after that they are destroyed from before thee; and that thou inquire not after their gods, saying: 'How used these nations to serve their gods? even so will I do likewise.'
Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (35)
- Jeremiah 32:35 (v31) They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through…
- Deuteronomy 18:9-10 (v31) When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations. There…
- Joshua 23:4 (v29) Behold, I have allotted to you these nations that remain, to be an inheritance for your tribes, from the Jordan, with all the nations that…
- 2 Kings 17:15-17 (v31) They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they…
- 2 Kings 21:2 (v31) He did that which was evil in Yahweh’s sight, after the abominations of the nations whom Yahweh cast out before the children of Israel.
Show all 34 cross-references
- Jeremiah 7:31 (v31) They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the…
- Jeremiah 10:2 (v30) Yahweh says, “Don’t learn the way of the nations, and don’t be dismayed at the signs of the sky; for the nations are dismayed at them.
- Ezekiel 20:32 (v30) “ ‘ “That which comes into your mind will not be at all, in that you say, ‘We will be as the nations, as the families of the countries, to…
- Exodus 23:31-33 (v30) I will set your border from the Red Sea even to the sea of the Philistines, and from the wilderness to the River; for I will deliver the…
- Deuteronomy 7:16 (v30) You shall consume all the peoples whom Yahweh your God shall deliver to you. Your eye shall not pity them. You shall not serve their gods;…
- Deuteronomy 9:5 (v31) Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations…
- Deuteronomy 12:4 (v31) You shall not do so to Yahweh your God.
- Psalms 106:34-38 (v30) They didn’t destroy the peoples, as Yahweh commanded them, but mixed themselves with the nations, and learned their works. They served…
- Ezekiel 20:28 (v30) For when I had brought them into the land which I swore to give to them, then they saw every high hill, and every thick tree, and they…
- Ephesians 4:17 (v30) This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
- Leviticus 18:3 (vv30–31) You shall not do as they do in the land of Egypt, where you lived. You shall not do as they do in the land of Canaan, where I am bringing…
- Exodus 23:2 (v31) “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice.
- Numbers 33:52 (v30) then you shall drive out all the inhabitants of the land from before you, destroy all their stone idols, destroy all their molten images,…
- Deuteronomy 19:1 (v29) When Yahweh your God cuts off the nations whose land Yahweh your God gives you, and you succeed them and dwell in their cities and in their…
- Judges 2:2-3 (v30) You shall make no covenant with the inhabitants of this land. You shall break down their altars.’ But you have not listened to my voice.…
- 2 Kings 17:15 (v30) They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they…
- 1 Peter 4:3-4 (v30) For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies,…
- Exodus 23:23 (v29) For my angel shall go before you, and bring you in to the Amorite, the Hittite, the Perizzite, the Canaanite, the Hivite, and the Jebusite;…
- Leviticus 18:21 (v31) “ ‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh.
- Leviticus 18:26-30 (v31) You therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the…
- Leviticus 20:2 (v31) “Moreover, you shall tell the children of Israel, ‘Anyone of the children of Israel, or of the strangers who live as foreigners in Israel,…
- Deuteronomy 9:3 (v29) Know therefore today that Yahweh your God is he who goes over before you as a devouring fire. He will destroy them and he will bring them…
- 2 Chronicles 33:2 (v31) He did that which was evil in Yahweh’s sight, after the abominations of the nations whom Yahweh cast out before the children of Israel.
- 2 Chronicles 36:14 (v31) Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they…
- Psalms 78:55 (v29) He also drove out the nations before them, allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents.
- Ezekiel 20:31 (v31) When you offer your gifts, when you make your sons pass through the fire, do you pollute yourselves with all your idols to this day? Should…
- Ezekiel 23:27 (v31) Thus I will make your lewdness to cease from you, and remove your prostitution from the land of Egypt; so that you will not lift up your…
- Micah 6:7 (v31) Will Yahweh be pleased with thousands of rams? With tens of thousands of rivers of oil? Shall I give my firstborn for my disobedience? The…
- Romans 12:2 (v30) Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing,…
34 distinct cross-references across this passage (35 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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Geneva Bible translators 1599 · Public Domain On vv30–31 By following their superstitions and idolatries, and thinking to…
By following their superstitions and idolatries, and thinking to serve me thereby.
Geneva Bible (1599) marginal notes — public domain.
Matthew Poole 1685 · Public Domain On vv29–31 Whither thou goest to possess them; of which phrase…
Whither thou goest to possess them; of which phrase see Deu 9:1; 11:23
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–31 When the Lord thy God shall cut off the…
When the Lord thy God shall cut off the nations from before thee,.... The seven nations of the land of Canaan, Deu 7:1,
whither thou goest to possess them, and thou succeedest them, and dwellest in their land; or to inherit them, and thou dost inherit them, by dwelling in their land.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v30 By following them - By following the example they…
By following them - By following the example they left, when their persons are destroyed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v31 Verse 31. Their sons and their daughters they have…
Verse 31. Their sons and their daughters they have burnt in the fire] Almost all the nations in the world agreed in offering human victims to their gods on extraordinary occasions, by which it is evident that none of those nations had any right notion of the Divine nature. How necessary, then, was the volume of revelation, to teach men what that religion is with which God can be well pleased! The Hindoos to this day offer human victims to their goddess Cali, and at the temple of Jaggernaut; and yet, notwithstanding this, there are found certain persons who, while they profess Christianity, are absolutely unwilling to send the Hindoos the Gospel of Christ, because they think it would not be politically wise! But the wisdom of this world has ever been foolishness with God; and in spite of all this infidel policy, the word of the Lord shall have free course and be glorified.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v30 Deu 12:30. By following them — By following the…
Deu 12:30. By following them — By following the example they left, when their persons are destroyed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v30 This caution is based upon the notion generally entertained…
This caution is based upon the notion generally entertained in the ancient pagan world, that each country had its own tutelary deities whom it would be perilous to neglect; compare 1Ki 20:23; 2Ki 17:26. Israel was to shun such superstitions as unworthy of the elect people of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv30–31 Imitate. Hebrew, "be ensnared by imitation them." The example…
Imitate. Hebrew, "be ensnared by imitation them." The example of the wicked, is one of the most dangerous snares which the devil can place in our way. Notwithstanding these repeated admonitions of God, we see how prone the Hebrews were to adopt the superstitious customs of these nations, whose destruction ought surely to have warned them to keep at a distance. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v29 Take heed to thyself that thou be not snared…
Take heed to thyself that thou be not snared by following them . . . saying, How did these nations serve their gods?--The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [WARBURTON]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.
Next: Deuteronomy Chapter 13
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v29 29-32. Take heed to thyself — A solemn warning…
29-32. Take heed to thyself — A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1Ki_20:23; 2Ki_17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” — Speaker’s Commentary.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v29 29–31. Transition to the Laws in 13 (and those…
29–31. Transition to the Laws in 13 (and those in Deu_16:21 to Deu_17:7)
When settled in W. Palestine Israel shall not inquire into the manner of the worship of the local deities, and so be enticed to imitate it in the worship of their own God, for the Canaanites in their worship practise every abomination to Jehovah: they even burn their children to the gods.—Here we meet one of the greater difficulties raised by the order of the laws in the code. For unless this short passage be merely one of the many exhortations, which, like a chorus, break in upon both the narratives and the laws of D, it is meant as an introduction to the laws against seducers to idolatry, which follow in ch. 13. Yet, as such, it is abrupt and incomplete; Deu_12:31 warns against every abomination to Jehovah, and then, instead of a list of those abominations, gives only one. Now others are given in Deu_16:21 to Deu_17:7; and that passage is clearly out of place where it stands, between laws relating to judicial authorities and procedure. The suggestion has therefore been made (first by Dillmann, cp. Driver on Deu_16:21 and Bertholet on Deu_12:29 and Marti in Kautzsch’s Heil. Schrift des A.T.) that Deu_16:21 to Deu_17:7 originally stood between Deu_12:29-31 and Deu_13:2 ff. There is much in favour of this suggestion; Deu_16:21 to Deu_17:7 naturally continues Deu_12:29-31 and has phrases in common with this (which thy God hateth and abomination), while its second part commanding the punishment of idolatrous Israelites as naturally leads up to the three laws in Deu_13:2 ff. (Deu_13:1 ff.). On the relation to Deu_12:29-31 of Deu_18:9-12, also on the sacrifice of children, see on the latter passage. A further difficulty is Deu_12:32 (Deu_13:1), see the note on it.
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Deu_12:29. When the Lord thy God shall cut off the nations] So Deu_19:1 (cp. deuter. Jos_23:4 f.); beyond this the verses differ.
whither thou goest in to dispossess them] Characteristic of the Sg. passages, cp. Deu_9:5; Deu_19:1 has whose land the Lord thy God is about to give thee.
and thou shalt have dispossessed them] So Deu_19:1 : R.V. succeedest them.
and dwellest in their land] Deu_19:1, their cities.
Deu_12:30. take heed to thyself] See Deu_6:12.
ensnared to follow them] snared away after them; cp. Deu_7:16; Deu_7:25.
inquire not after] See on seek, Deu_12:5.
How do these nations, serve, etc.] Rather How used these nations to worship.
so will I do, I also or in my turn] The lighter form of the pronoun, ’anî, used in the Song 32 and throughout P, is found in D (which elsewhere uses the heavier form ’ânôki) only here and Deu_29:5; and is to he explained by the common O.T. usage of preferring ’anî when the pronoun is employed in emphasis as here.
The whole verse is true to the religious situation in which Israel found themselves after settlement in Canaan. They came under the belief, prevalent in antiquity, that not only must the gods of a land be propitiated by its invaders, but that worship must be offered only after the local mishpat or ritual (1Sa_26:19; 2Ki_17:25 ff.). So they inquired what that mishpat was and conformed to it the worship of their own God, with the result of confusing Him with the gods of the land.
for even their sons and their daughters do they burn] or used to burn. That the Semites (as well as other ancient races) sacrificed children has been amply proved. Mesha of Moab, hard pressed by Israel, slew his first-born to Kemosh (2Ki_3:27) just as we know, through the Greeks (Diod. Sic. xx. 14, Porph. apud Euseb. Praep. Evang. iv. (64, 4), was the practice of Phoenicians and Carthaginians in times of national danger or disaster. On human sacrifices among them, the Syrians, and ancient Arabs see notes to pp. 346 ff. of W. R. Smith’s Rel. Sem. For the Canaanites the evidence of the sacrifice of children by slaughter and burning is conclusive, both from the O.T. texts, and recent discoveries:—
At Gezer round the feet of the maṣṣeboth (see on Deu_16:22) and ‘over the whole area of the High Place the earth was discovered to be a regular cemetery in which the skeletons of young infants were buried. These infants were never more than a week old. Two at least showed marks of fire.’ They were buried in jars, each with a lamp and a bowl, as if symbols of fire and blood (R. A. S. Macalister, PEFQ, 1903, Bible Side Lights etc., 73 f.). At Ta‘anak Sellin found jars with the remains of 20 infants, some up to 5 years of age close to a rock altar (Tell Ta‘annek, 35 ff.). At Megiddo (Tell el-Mutesellim) under the corner of a temple four jars with remains of infants were dug up from a stratum probably of the late Israelite period. Others have been found under the walls of houses, but whether these were of still-born infants or of such as died naturally is not known; in Egypt, as the present writer has been informed by the American missionaries, the still-born children of Copts are buried in the house (whether with the hope that they may be re-born into it?). See further Frazer, Adonis, Attis etc. 78. But there can be no doubt of the fate of those found in the sanctuaries; the marks of fire on some and the presence of lamps and bowls prove slaughter and sacrifice by fire. So too the vb. burn used here and in Jer_7:31; Jer_19:5, as well as the story of Abraham and Isaac, indicates a full sacrifice, slaughter and at least partial consumption by fire on an altar. On this Eze_16:21 (cp. Eze_23:39) is explicit: thou hast slain my children and didst deliver them up in causing them to pass through (sc. the fire) to them. The fire was the means of their conveyance to the deity. Therefore the expression to make son or daughter pass through the fire (Deu_18:10) cannot he explained as merely a consecration or ordeal by fire. The data do not enable us to determine whether at any time the practice of devoting the firstborn was binding and universal among the Canaanites, or was confined to periods of calamity. That even among the Canaanites there was a revolt from it is proved by Mr Macalister’s discovery (op. cit. 170 f., PEFQ, 1903, 8 f.), in some strata of the pre-Israelite period, of lamps and bowls buried with the jars instead of children and as if in substitution for these.
The practice by Israel of sacrificing children after the same fashion and from the same motives is proved by the narratives and laws of the Old Testament as well as by the prophets:—
The story, which is found in E, Genesis 22, that the divine word bade Abraham sacrifice Isaac and then revealed a substitute in the ram, is evidence that at one time among the Hebrews the belief had prevailed in the duty of fathers to slay their children, if required, us proof of their fidelity to their God, but that by His mercy a substitute was allowed. This is confirmed by the form of the law in J, Exo_13:12. Though this sanctions the redemption of the firstborn son by an animal, the way in which it opens—thou shalt cause to pass over unto Jehovah all that openeth the womb and every firstling which thou hast that Cometh of a beast—indicates that the original principle, on which Israel acted, was that the firstborn of men, equally with those of animals, were due to the deity by sacrifice. In Judah in the 7th century the popular belief was that Jehovah Himself had given a law obliging the burning of children, for Jeremiah (or a deuteronomic writer whose words have been here placed among his prophecies) emphatically denies the existence of such a law: which I commanded not, neither came it into my mind (Jer_7:31, Jer_19:5). On the other hand Ezekiel supports the opinion that Israel’s God had given such a law and explains that this was in order to punish the second generation in the wilderness. 20:25: moreover I gave them also statutes not good and judgements whereby they should not live, and I polluted them in their own gifts, in that they caused to pass through (sc. the fire) all that openeth the womb, that I might make them desolate (see A. B. Davidson’s note on this passage in Ezekiel in this series).
There was therefore a memory in Israel that the fathers of the race had shared the general Semitic conscience that the sacrifice of children was sanctioned or even expressly commanded by God, but that from an early time He had permitted the substitution of an animal, which permission, J tells us, was expressly dictated by Moses at the Exodus. In the early centuries after the settlement there are no instances of child-sacrifice in Israel except in the story of Jephthah (and more doubtfully in that of Hiel, the re-builder of Jericho). And the cases which recur later are all explicable by the bad influence of the neighbouring heathen, and the panic produced by national disaster, either actual or threatened. So in the case of Ahaz (2Ki_16:4), the historical character of which there is no reason to doubt (see as against Moore, E.B. art. ‘Molech’ the present writer’s Jerusalem, ii. 127, 264); and so with the recrudescence of the practice in the 7th century under Manasseh, and the use of the horrible Topheth or Tephath in the valley of Hinnom (Jer_7:31; Jer_19:5; ‘Mi.’ Deu_6:6 f.; Eze_16:21; Eze_20:18 ff; Eze_23:39). The present Hebrew text of Jer. says that these sacrifices were offered to ‘Molech,’ but ‘there are grounds for believing that this was a divine title, Melek or King, rather than a name; and that the awful despot who demanded such a propitiation was regarded by the Jews as none other than their own God’ (Jerusalem, ii. 264). This is clear, as we have seen above, from the passages in Jeremiah and Ezekiel. And the reason is plain why D, a work of the 7th century, should alone of all Israel’s law-books be ardent, equally with the great prophets of the time, in repudiating child-sacrifice.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On v30 (30) Take heed to thyself that thou be not…
(30) Take heed to thyself that thou be not snared.—A necessary caution. “The fear” of heathen deities often attached itself to their seats of worship. It was found necessary to caution Israel against the fear of them and the dread of them in much later times. (See Jer_10:2-5.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv29, 31 Vers. 29, 30. Here the speaker reverts to the…
Vers. 29, 30. Here the speaker reverts to the admonition with which he began this part of his address (ver. 2); and warns the people against having any intercourse with the Canaanites in their idolatrous practices. That thou enquire not after their gods. It was a general belief among the heathen that to ignore or neglect the deities of a country was sure to bring calamity; (cf. 2Ki_17:26) hence the need of cautioning the Israelites against inquiring after the gods of the Canaanites when they should be settled in their land.
Vers. 29-32. Unworthy inquiries.
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We have here
I BALEFUL SUPERSTITION. The ground of these inquiries about the gods of the place was a lurking belief in their reality. There was a superstitious feeling that the woods, hills, streams, etc., must have their deities, whom it would be well to propitiate and worship. The country as a whole, and special districts of it, had gods, and, Jehovah notwithstanding, the superstitious part of the community stood in dread of them. Superstitions are hard to eradicate. We have examples in the survival of the belief in witches, fairies, charms, omens, lucky and unlucky days, etc., among ourselves. Till a recent period, it was the custom in parts of the Scottish Highlands to sacrifice bulls to local saints. And the practice of burying a live cock for the cure of epilepsy is said to survive till the present hour. Born of ignorance, and acting as a check on all enlightenment and progress, superstition is the parent of innumerable evils, besides debasing and enslaving mind and conscience. Its influence should be combated by every legitimate means.
II PRURIENT CURIOSITY. The superstitious motive did not act alone. This itching desire to hear about the gods of the place, and how the nations served them, was symptomatic of a prurient disposition. There was, unfortunately, too much in the way in which these nations had "served their gods" to excite and interest the passions of the dissolute. It is a dangerous token when those who ought to know better begin to manifest a prurient curiosity about what is evil. It leads to prying into matters which had better remain hidden, to inquiries at persons whose very society is dangerous, to the reading of obscene books, the visiting of bad places, the keeping of immoral company, etc. At the bottom of such inquiries there is invariably a secret sympathy, which is bound, as time advances, to yield fruit in evil practices.
III SERVILE IMITATION. The idolatry of the Israelites was signalized by a strange want of originality. They invented no gods of their own. They were content to be imitators. The nations before them had gods. The nations around them had gods. They wanted to be like the rest, and have gods too hence their inquiries. A curious illustration of the force of the principle of imitation. It is one of the ruling principles in human nature. Imitation is easier than invention. The tendency invariably is to "follow the crowd." It matters nothing that it is "to do evil." The fashion of the time and place must be observed. There are people who would almost rather die than be out of the fashion. Yet what a weakness is this, and how opposed to all true and right manhood! "Be not conformed to the world". J.O. (Rom_12:2)
Vers. 29-32. The subtle ensnarements of idolatry.
A spirit of vain curiosity is to be repressed at its beginning. So weak is human nature, and so subtle is the working of sin, that prying curiosity into evil customs works practical mischief. Human life, to be a success, must be a perpetual battle with moral evil. We cannot afford to parley with the enemy nor give him a single advantage. Incessant watchfulness is our safety.
I IDOLATRY HAS GREAT FASCINATIONS FOR MAN"S SENSUOUS NATURE. There is in all men a yearning for visible signs of God. "Show us some sign!" is the natural demand of the human mind. Even Moses had passionately asked, "I beseech thee, show me thy glory." Satan employs a thousand wily artifices to corrupt the spiritual impulses of the heart. Speciously, idolatry asks to be tolerated as a symbol, and then detains our faith as if it were the substantial object.
II IDOLATRY IS THE FRUITFUL PARENT OF VICE AND CRUELTY. We can never deal with forms of idolatry as if they were mere intellectual vagaries. The worship of material images has always been associated with sensuality, obscenity, and vice. It deteriorates human nature, hardens sensibility, and clips the wing of aspiration. When the seed has grown to the mature tree, human victims are demanded as oblations. "The children were compelled to pass through the fire." Atrocious cruelty is the last effect.
III IDOLATRY IS HATEFUL IN GOD"S ESTEEM. It is impossible for us to err if we make the supreme God our model. To the extent that we know God, we must endeavor to assimilate our tastes to his, to love what he loves and to hate what he hates. Idolatry, in any form (whether of graven image, or material wealth, or human friend) is overt treason against God. If we cannot see the inherent wickedness of idolatry, it should be enough for us to know that it is an abomination before God, "a smoke in his eyes; a stench in his nostrils.
IV IDOLATRY IS A SOURCE OF NATIONAL AND INDIVIDUAL RUIN. In that early period of human history, the spirit of idolatry must have been rampant. It was the curse of the age. Although the Hebrews had seen the practical effects of idolatry in Egypt; although they had themselves been the executors of God"s vengeance against idolatry in Canaan; nevertheless the tendencies to idolatry were, humanly speaking, irresistible. It had been the source of Pharaoh"s overthrow. It had been the occasion of a great slaughter among the Hebrews under the peaks of Sinai. It was the parent of the vices and crimes that prevailed among the Amorites. Idolatry is doomed by an eternal decree, and if men persist in identifying themselves with it, they are doomed also. Let us be well guarded against so insidious an evil! D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v30 Take heed to thyself that thou be not snared…
Deu_12:30
Take heed to thyself that thou be not snared by following after them.
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Danger of a conquered foe
It is a remarkable fact, and is proved by Dr. Bell (in his History of British Insects), that the poison of the rattlesnake is even secreted after death. Dr. Bell, in his dissections of the rattlesnakes which have been dead many hours, has found that the poison continued to be secreted so fast as to require to be dried up occasionally with sponge or rag. The immoral author, like these rattlesnakes, not only poisons during his lifetime, but after death: because his books possess the subtle power of secreting the venom to a horrible degree. A moral sponge is constantly called into requisition to obliterate his poison for many years after he himself has been dead. (Scientific Illustrations.)
Revival of a conquered sin
As the bough of a tree bent from its usual course returns to its old position as soon as the force by which it had yielded is removed; so do men return to their old habits as soon as the motives, whether of interest or fear, which had influenced them, are done away. Nature, says Lord Bacon, is often hidden, sometimes overcome, seldom extinguished. Let not a man trust his victory over his nature too far, for nature will lie buried a great time, and yet revive upon the occasion or temptation; like as it was with AEsops damsel, turned from a cat to a woman, who sat very demurely at the boards end till a mouse ran before her. The same philosopher gives the following admirable caution:--A mans nature runs either to herbs or weeds; therefore let him seasonably water the one and destroy the other.
Need for watchfulness
None are so likely to maintain watchful guard over their hearts and lives as those who know the comfort of living in near communion with God. They feel their privilege and will fear losing it. They will dread failing from their high estate, and marring their own comfort by bringing clouds between themselves and Christ. He that goes on a journey with little money about him takes little thought of danger, and cares little how late he travels. He, on the contrary, that carries gold and jewels, will be a cautious traveller; he will look well to his roads, his horses, and his company, and run no risks. The fixed stars are those that tremble most. The man that most fully enjoys the light of Gods countenance, will be a man tremblingly afraid of losing its blessed consolations, and jealously fearful of doing anything to grieve the Holy Ghost. (Bp. Ryle.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv29, 31 cuts off the nations
cuts off the nations
Yahweh destroying the people groups in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree. (See: Metaphor)
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the nations
Here "nations" represents the people living in Canaan. (See: Metonymy)
when you go in to dispossess them, and you dispossess them
"when you take everything from them"
pay attention to yourself
"be careful"
that you are not trapped into following them ... trapped into investigating their gods, into asking
A person learning about and worshiping other gods is spoken of as if they are caught in a hunter's trap. This can be stated in active form. AT: "that you do not act like them ... that you do try to learn about their gods, asking" (See: Metaphor and Active or Passive)
not trapped into following them
The Israelites worshiping idols as the people groups of Canaan worship idols is spoken of as if the Israelites were following behind the other people groups. (See: Metaphor)
after they are destroyed from before you
This can be stated in active form. AT: "after Yahweh destroys them before you" (See: Active or Passive)
into asking, 'How do these nations worship their gods? I will do the same.'
This is a quotation within a quotation. A direct quotation can be stated as an indirect quotation. AT: "into asking about how those people groups worship their gods so that you can do the same." (See:Quotes Within Quotes and Direct and Indirect Quotations)
translationWords
Yahweh
God
cut off
nation
false god
worship
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v31 12:31 burn their sons and daughters: Human sacrifice was…
12:31 burn their sons and daughters: Human sacrifice was one of the most abhorrent practices of ancient pagan religions. The Ammonites believed that their god Molech required such sacrifice from his worshipers (Lev 18:21; 20:2; 2 Kgs 23:10; Jer 32:35).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.