Deuteronomy 12:30

Deu_12:30

Take heed to thyself that thou be not snared by following after them.

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.

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.

By following their superstitions and idolatries, and thinking to serve me thereby.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(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.

Take heed to thyself, that thou be not snared by following them,.... Their examples and customs, and so be drawn into the same idolatrous practices; see Psa 106:35, after that they be destroyed from before thee; for their idolatries and other sins:

and that thou inquire not after their gods; what they were, their names, forms, and figures:

saying, how did these nations serve their gods? what was the manner of worship they gave them? what rites, customs, and ceremonies did they use in their adoration of them?

even so will I do likewise; or however, if this was not determined on when the inquiries were made, there was danger that this would be the result of them, and therefore the caution is given.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

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).

Snared; drawn into their sin and ruin.

After that they be destroyed; i.e. by following the example they left, when their persons are destroyed.

That thou inquire not after their gods, through curiosity to know their gods, and the manner of the worship, lest thy vain and foolish mind be seduced by its speciousness or newness.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

פן תנקש [TAKE HEED TO THYSELF] LEST THOU BE SNARED — Onkelos renders תנקש as an expression of the same root and meaning as מוקש, a snare. But I say that he was not particular to examine carefully the expression, for we never find a נ in the term that means to snare, not even as a root letter that is sometimes omitted from it; but in the term denoting movement from place to place and knocking we do find a נ, as in (Daniel 5:6) “and his knees knocked (נקש) one against the other”. Here, too, I say that פן תנקש means lest thou run after them so that you cling to their doings. Similar is (Psalms 109:11) “Let the creditor be מנקש to all that he has” — he (the speaker) is cursing the wicked that he may have many creditors and that these may go about running after his money.

אחרי השמדם מפניך [TAKE HEED THAT THOU BE NOT SNARED] (according to Rashi, THAT THOU DO NOT RUN AFTER THEM) AFTER THAT THEY BE EXTERMINATED BEFORE THEE — The meaning is: after you see that I exterminate them from before you, you ought to pay attention to why these were exterminated — because of the depraved doings which they practiced. Consequently you should not act likewise lest others come and exterminate you (cf. Sifrei Devarim 81:3).

איכה יעבדו HOW DID [THESE NATIONS] SERVE [THEIR GODS? EVEN SO WILL I DO LIKEWISE] — Because Scripture has laid down a punishment for idolatrous worship only in the case of sacrifice, offering incense, libation and prostration, as it is written (Exodus 22:19), “[He that sacrifices unto any god] save unto the Lord only [shall be doomed to death]” — which thus puts under the death penalty only kinds of worship that are performed in honor of the Most High God (i.e. such as have characteristics similar to “sacrifice”; cf. Rashi on Exodus 22:19), Scripture comes and teaches you here that if the usual way of worshiping any idol is by some other rite, as e.g., that one exposes himself in front of Baal Peor, or casts a stone before Mercury — then this is its cult and one who performs it is therefore liable to the death penalty, but for sacrifice, offering incense, libation and prostration one becomes liable to the death penalty even though this be not the usual way of worshiping it (Sanhedrin 60b).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

TAKE HEED TO THYSELF THAT THOU BE NOT ENSNARED TO FOLLOW THEM, AFTER THEY ARE DESTROYED FROM BEFORE THEE. “After you see that I destroy them from before you, [you should] pay attention as to why these [nations] were destroyed — because of their corrupt practices. So you too, should not do the same so that others should not come and destroy you.” This is Rashi’s language. And if so, this verse becomes an admonition and warning against idol-worship. And Rashi also wrote on the expression [in the verse before us]: “How did these nations serve their gods, even so will I do likewise. Because Scripture has punished idolatry only for sacrificing, burning incense, pouring a libation, and bowing down, as it is written, [He that sacrificeth unto the gods] save unto the Eternal only, [shall be utterly destroyed, thus establishing the penalty only for those] acts which are performed in the service of G-d, therefore it comes and teaches you here that if the method of worshipping a [particular] idol was something other [than the four ways specified above,] — for example, excreting to [Baal] Peor or throwing a stone to Merkulis, this being its customary manner of worship — he is liable [to the death penalty]. One is also liable for [worshipping any idol whatever, in any one of the four specified ways] sacrificing, burning incense, pouring a libation, and bowing down even if it is not the customary way.” Thus far Rashi’s language. But this is not correct, for the [following] verse states, Thou shalt not do so unto the Eternal thy G-d. If so, the verse [before us] is not an admonition against worshipping their gods, [for it would be incongruous to follow this prohibition with an admonition not to worship G-d] but only that we should not worship the Glorious G-d with their forms of worship, just as he gave the reason, for every abomination to the Eternal, which He hateth, have they done unto their gods etc. Rather, the meaning of this section is as follows: Up to here he has commanded many times that when we come into the Land we are to uproot the idols and their appurtenances, and destroy their names, and he further commanded that we do this immediately upon dispossessing the nations. Now he stated that when the Eternal will cut off these nations from before us, and the names of the idols will be forgotten in the Land, and we shall dwell in their land securely, we should not think in our hearts thus: “Now G-d has cut away from before us the worshippers of other gods because they gave honor and reverential service to [the idols, which are] the work of men’s hands. And it is not proper to give His glory to another, neither His praise to graven images, for so He prohibited sacrificing, burning incense, pouring a libation, and bowing down, save unto the Eternal only, and it is customary among kings that anyone who glorifies himself with their honor, putting the crown on his own head or wearing the royal raiment like kings there is one law for him, that he be put to death. If so, I will do unto the Glorious Name just as the nations did to their gods and it will be pleasing unto Him.” Therefore he warned, Thou shalt not do so, for they would do to their gods things that are abominable to Him. He did not prohibit them [these ways with which they worshipped the idols] because of those acts that are reputable and appropriate to be done before G-d alone [i.e. sacrificing, burning incense, pouring a libation, and bowing down]; rather, because of the intent they had in performing them to serve idols [they had to be prohibited]. For even their sons and their daughters do they burn in the fire to their gods, it being an abominable thing before G-d to shed innocent blood, and all the more to be cruel and have no pity on the fruit of the womb., 13:18. [Hence any form of service instituted by people capable of such cruelty is considered an abomination by G-d and no ceremony of theirs is to be adopted by us.] Therefore, he stated All this word which I command you, that shall ye observe to do, the reference being to the performance of the offerings and the Service in the Sanctuary that thou art not to add thereto, nor diminish from it. This is in truth the purport of this section.Our Rabbis, however, have deduced from here that for worshipping an idol in its normal manner, one is always guilty even if he excreted to [Baal] Peor, [an act that would be an expression of contempt everywhere except in the temple of Peor]. The principle is derived from the expression, how did these nations serve their gods?, teaching that if it is considered “worship” in terms of that [idol] it is included in the prohibition nor shalt thou serve them. But if he throws a stone at [Baal] Peor [which is a manner of worship peculiar only to Merkulis] or even if it be some manifestation of respect, such as sweeping or sprinkling [before the idol] he is not guilty of a capital offense [since that is not a mode of “worship”].In line with the plain meaning of Scripture, he warned at the beginning of the section, Ye shall not do so unto the Eternal your G-d meaning that we are not to worship Him like [they worship] the gods of the nations upon the high mountains, Verse 2. with offerings to Him, and now in this section he warned, Thou shalt not do so unto the Eternal thy G-d — to worship Him in His Sanctuary with their manners of worship.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

Let me do so, too. Let me worship Hashem using the types of service that they use for their idols.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.