Deuteronomy 16

B. An exposition of selected covenant laws Chs. 12-25 Moses’ continuing homiletical exposition of the Law of Israel that follows explains reasons for the covenant laws that arose from the Ten Commandments. This address concludes with directions for celebrating and confirming the covenant (Deuteronomy 26:1-15). The section contains a mixture of laws previously revealed to the Israelites and other laws not previously revealed in the code given at Sinai (Exodus 20:1 to Exodus 23:19). This is instruction preached rather than codified as comprehensive legislation.

“The specific laws in this section were given to help the people subordinate every area of their lives to the LORD, and to help them eradicate whatever might threaten that pure devotion.” [Note: Deere, p. 283. “Placement of the instruction about worship at the sanctuary in first position indicates clearly its priority for Deuteronomy, which assumes that the starting point for the proper, full, and exclusive love of the Lord (the primary demand of the first and second commandments and the Shema) is found in the way Israel carries out the activities of worship.” [Note: Miller, p. 129. There is an obvious general movement from laws dealing with Israel’s religious life (Deuteronomy 12:1 to Deuteronomy 16:17) to those affecting her civil life (Deuteronomy 16:18 to Deuteronomy 22:8) and finally to those touching personal life (Deuteronomy 22:9 to Deuteronomy 26:15).

Two insightful writers suggested the following outlines for these chapters. [Note: Merrill, Deuteronomy, pp. 218-331; and Stephen A. Kaufman, “The Structure of the Deuteronomic Law,” MAARAV 1 (1978-79):105-58. CommandmentMerrillKaufmanDescriptionDeu 12:1-31ch. 12FidelityDeu 12:32 to Deuteronomy 13:18ch. 12WorshipDeu 14:1-21 Deuteronomy 13:1 to Deuteronomy 14:27 Name of GodDeu 14:22 to Deuteronomy 16:17 Deuteronomy 14:28 to Deuteronomy 16:17 SabbathDeu 16:18 to Deuteronomy 18:22 Deuteronomy 16:18 to Deuteronomy 18:22 AuthorityDeu 19:1 to Deuteronomy 22:8 Deuteronomy 19:1 to Deuteronomy 22:8 MurderDeu 22:9 to Deuteronomy 23:18 Deuteronomy 22:9 to Deuteronomy 23:19 AdulteryDeu 23:19 to Deuteronomy 24:7 Deuteronomy 23:20 to Deuteronomy 24:7 TheftDeu 24:8 to Deuteronomy 25:4 Deuteronomy 24:8 to Deuteronomy 25:4 False witnessDeu 25:5-19 Deuteronomy 25:5-16 Coveting". . . the entire second discourse of Moses (Deuteronomy 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments .. . and commands of God." [Note: Walter C. Kaiser Jr., Toward Old Testament Ethics, p. 129. In contrast with the Book of the Covenant (Exodus 20-23), the Deuteronomic Code, as some scholars prefer to call this section (chs. 12-26), is a popular exposition rather than a formal legal code. Its purpose was to explain to the generation entering the land all the laws that needed clarification, emphasis, and application, in view of Israel’s imminent entrance into Canaan. These laws reflect a centralized, monarchical society.

The value of this section of Scripture to the Christian today lies primarily in its revelation of the heart, mind, and will of God. The modern student of these chapters should look for this kind of insight here. This is the revelatory value of the Law.

Deuteronomy 16:1-17

The celebration of Passover, Firstfruits, and Tabernacles 16:1-17 The point of connection of this section with what precedes is the sacrificial meals. Moses repeated here the instructions regarding those important feasts that included sacrificial meals that the people would eat at the tabernacle (cf. Exodus 12; Leviticus 23; Numbers 28-29).

1. Passover and Unleavened Bread Deuteronomy 16:1-82. Pentecost (also called Harvest, Weeks, and Firstfruits) Deuteronomy 16:9-123. Tabernacles (also called Ingathering and Booths) Deuteronomy 16:13-17 God commanded all the male Israelites to assemble at the sanctuary for all these feasts each year (Deuteronomy 16:16). These feasts amounted to a pledge of allegiance to Yahweh each time the Israelites celebrated them. They came to His presence to do so, as their Near Eastern neighbors returned to their kings similarly to honor them periodically.

“The ancient requirement that the men of Israel should report to the central sanctuary three times a year has an interesting parallel in the Near Eastern treaty requirements. It was common practice for suzerains to require their vassals to report to them periodically, in some cases three times a year, in order to renew their allegiance and to bring tribute.” [Note: Thompson, p. 198. The Passover and Unleavened Bread feasts were a more solemn occasion (Deuteronomy 16:8), but the other two were joyous celebrations (Deuteronomy 16:11; Deuteronomy 16:15). Evidently the Israelites roasted the Passover lamb (Exodus 12:9), but they boiled the additional offerings for that day (Deuteronomy 16:7; cf. 2 Chronicles 35:13). [Note: Sailhamer, p. 452. God’s people should celebrate God’s redemption, remember our previous enslaved condition, and rejoice in God’s provisions corporately and regularly (cf. Ephesians 5:4; Philippians 4:6; Colossians 2:7; Colossians 4:2; 1 Timothy 4:3-4). These are the things God encourages Christians to remember at the Lord’s Supper (1 Corinthians 11:23-28).

Deuteronomy 16:18-17

Judges and similar officials 16:18-17:13 As in the other sections of Deuteronomy, here too Moses’ emphasized underlying principles more than procedures. Here he stressed the principle of justice.

Deuteronomy 16:21-22

An asherah (Deuteronomy 16:21) was perhaps a sacred tree or group of trees or wooden pole that the Canaanites used in the worship of their female fertility goddess, Asherah. Asherah was evidently both the name of a Canaanite goddess as well as a cult object used in her worship. The pagans usually made their sacred pillars (Deuteronomy 16:22) of stone or wood and used them in the worship of Baal, the male Canaanite god of fertility, and Asherah. “In Canaan the ‘asherah (’trees,’ ‘pillars,’ or ‘groves’) were associated with oracular verdicts by their gods and goddesses.” [Note: Schultz, p. 61. See Andre Lemaire, “Who or What Was Yahweh’s Asherah?” Biblical Archaeology Review 10:6 (November-December 1984):42-51; and especially John Day, “Asherah in the Hebrew Bible and Northwest Semitic Literature,” Journal of Biblical Literature 105:3 (September 1986):385-408. The judges were not to tolerate the planting (Deuteronomy 16:21) of these trees or poles that were so common in Canaan that the people regarded them as a prominent part of the native culture. Judges customarily dispensed justice in the open space near the main gate of the towns. This area was the main congregating place of the community (cf. Rth 4:1-12).