12:1 The heading introducing the rules and regulations of this Torah continues the transition of the previous chapter that summarized the prologue and directed attention to the instruction Israel had been exhorted to observe. This orientation toward instructions for worship in the Promised Land is concluded in 12:29–31, in which Israel is exhorted to be separate from the abominations of the people whose land they are about to enter.

12:2–3 Canaanite gods emerged from the natural world and were dependent upon it; such worship was a contradiction to the Israelite concept of a holy and transcendent God. Therefore, Canaanite places of worship were to be destroyed. These were for the most part not temples but open-air sanctuaries consisting of a raised platform leveled with stones called in Hebrew a bamah, often translated “high place.” Such places were usually associated with trees called “Asherim” and with an altar, a pillar, and associated artifacts. Gideon was told to cut down the “Ashera,” destroy the altar of Baal, and break up the platform (Judg. 6:25–26). All reminders of the existence of these places in the Promised Land were to be eradicated.

12:4–7 Israel is to distinguish its worship from the Canaanites’ by seeking out, from all the tribes, the place God has claimed as exclusive to his presence by placing his name on it. A name on a place is a sign of ownership. This is not to suggest that God is confined to this place or that one place of worship would eliminate false worship. One place of worship appears to be required because using multiple places of worship has unacceptable associations with Canaanite practice: “You shall not worship the Lord your God in that way” (Deut. 12:4). Other features of Canaanite practice, such as altars, sacrifices, and agricultural festivals, are acceptable means of confessing Israelite faith, but the practice of multiple shrines is not.

Moses envisions the distinctiveness of a single worship center to which Israelites will come from all their places of residence. In practice this will be not possible before David captures Jerusalem and makes it a capital for all the tribes. The elimination of Canaanite places of worship is not undertaken until the time of Hezekiah. Two related assumptions about these realities must be challenged. The first is that the date of Deuteronomy must be associated with the political efforts to centralize worship. The second is that the motivation for a single place of worship is to foster political control, as is the case when Jeroboam sets up altars at Bethel and Dan (1 Kings 12:26–33). Centralization does not necessarily foster unity or political loyalty; the Rabshakeh could accuse Hezekiah of betraying Yahweh because of the destruction of the altars in Judah (2 Kings 18:22). If the prophetic word to Israel found in the Former Prophets (Joshua–2 Kings) is based on the Torah of Moses, similarity in the language will naturally be found. But this does not require the Former Prophets to precede Deuteronomy, as is often claimed.

Specific acts of worship are to be limited to the one place God will choose. These include the burnt and sacrificial offerings, tithes, contributions, vows, voluntary offerings, and the offering of the firstborn. Worship is not limited, however, to pilgrimages to the central place, for that would allow very limited times of worship. Prayer and other forms of worship are not prohibited at the places people live. However, worship in Israel is to be distinguished by limiting certain corporate worship to one central place. Further, other worship is not to have any association with shrines like those used by the Canaanites. Such places of false worship continue to be present in Judah after the building of the temple from the time of Rehoboam (1 Kings 14:23), though Asa and Jehoshaphat make some attempt to control them (2 Chron. 14:3, 5; 17:6). Such worship is condemned under the covenant and is cited by the prophets as the reason God exiles Israel and Judah.

12:8–12 The place of rest is the land God promised to Abraham (Deut. 3:20). The years of wilderness wanderings have required the people to adapt their worship to their situation. Entrance into the promised inheritance will provide for the peace and security necessary to honor God in his prescribed form of worship. This rest is achieved when the conquest of Joshua is complete (Josh. 21:43–45). Once the people are settled, times of worship at the place of God’s choice will become festive occasions for all people, particularly those dependent on others because they have no property. This includes Israelite servants, possibly those who must work off debt incurred against their property (Ex. 21:2–6). Deuteronomy specifically includes Levites among the disadvantaged because they receive no property. Once worship is limited to a centralized location, the Levites will lose their normal sources of livelihood (cf. Deut. 18:1–5). Deuteronomy frequently appeals for the Levites to be included and provides a special tithe for them (14:28–29). Participation in the centralized festivities will partially compensate for former shares of sacrifices and donations.

12:13–19 These verses clarify the situation of centralized worship. Legitimate sacrifices for worship must not be offered in the wrong place, namely, people’s residences. Sacrifices must be offered at the sanctuary, where the blood can be sprinkled on the altar. It is debated whether Leviticus permits domestic animals slaughtered for food to be eaten away from the sanctuary; the question depends on whether the slaughter of an animal in Leviticus 17:1–7 includes those animals used for food or is limited to sacrificial animals. Deuteronomy makes this point clear in the new situation; domestic animals can be slaughtered for food and eaten anywhere (Hb. zebakh = “sacrifice,” Deut. 12:6, 11; but in v. 15 it clearly means “slaughter”), just as hunted wild animals are. The only stipulation is that the blood cannot be eaten since it represents life, which can be given only by God (Gen. 9:2–4). Leviticus further specifies that when animals are killed the blood must be covered with earth (Lev. 17:13–14). Uncovered blood cries out for vengeance (Job 16:18). Deuteronomy clarifies the sacred aspect of blood; it is poured on the ground like water (Deut. 12:16), that is, blood is not in itself sacred but is like water in that it can represent something sacred.

Domestic animals were used primarily for their products and for labor; only the wealthy could afford them for food. Further, meat could be eaten only when there were enough people to consume all of it so that there would be no spoilage. Consumption was therefore limited to special occasions such as festivals or honored guests. Nonsacrificial meat could be eaten away from the place of worship, and it was not necessary for one to be in a state of ritual purity to consume it. All sacred food, however, such as tithes, vows, voluntary offerings, and gifts, had to be eaten at the central sanctuary, where all people could participate and celebrate.

12:20–28 When the Israelites come into full possession of their vast territory, it will become impossible from a practical point of view to slaughter meat for food at the central sanctuary. Meat is a desirable delicacy as part of the human diet, and there are times when one may simply have a desire for this rich food. Such a desire can be legitimately fulfilled, but at the same time this must be done with due respect to the life of the animal. The warning about blood is repeated (vv. 23–26). This indicates the seriousness of violating animal life and perhaps is a warning against carelessness. “You shall not eat the life” indicates that care must be taken to ensure the blood is properly removed in the process of slaughter—a key requirement of kosher food today. Neither is the blood to be used in an alternate form of food. A warning to be observant of all the sacrificial regulations concludes this section. The ritual regulations of Deuteronomy are less stringent than those of Leviticus, particularly regarding the avoidance of eating the fat (Lev. 3:17; 7:23, 25), while Deuteronomy especially emphasizes the sincere intentions of the worshiper.

12:29–31 The Lord is granting the land of Canaan to Israel according to his promise. The danger is that the Israelites themselves might become like the Canaanites. The burning of infants as a dedication, offering one’s most valuable gift to the gods, was a Canaanite practice (cf. 2 Kings 3:27). The actions of Ahaz in passing his sons through the fire (2 Chron. 28:3) appear to have been the dedication of a child to a deity through a ceremony involving fire (cf. Deut. 18:10), a practice that was also a Canaanite abomination.