Deuteronomy 17:1
You shall not sacrifice to the LORD your God an ox or a sheep with any defect or serious flaw, for that is detestable to the LORD your God.
Sermons
The BlemishedJ. Orr Deut 17:1
The Prevention of Religious FraudD. Davies Deuteronomy 17:1
Idolatry a Capital CrimeR.M. Edgar Deuteronomy 17:1-7














I. THE PRINCIPLE INVOLVED. God is to be served with our best. He rejects the blemished for his service.

1. He is entitled to our best.

2. He requires it of us.

3. Withholding it argues unworthy views of God and of what is due to him. It usually implies contempt of God and hypocrisy in his service (Malachi 1:12, 13).

II. APPLICATIONS OF THE PRINCIPLE. God is to receive from us:

1. The best of our time - when the head is clearest, the energies most vigorous, the capacity for service greatest, and when there is least distraction. We offer the blemished when we engross these portions of our time for self, and give to God only our late hours, or hurried snatches of a day crowded with unspiritual and exhausting occupations.

2. The best of our age - youth, the prime of manhood and womanhood, with all the service these can render. We offer the blemished when we conceive the purpose of dedicating to God, in old age, powers already worn out in the service of the world.

3. The heartiest of our service. Service performed half-heartedly and grudgingly falls under the category of blemished sacrifices. Work done in this spirit will never be well done. Services of devotion will be huddled through, sermons will be ill prepared, the class in the Sunday school wilt be badly taught, visitation duties will be inefficiently and unpunctually performed. It is the presentation to God of the torn, lame, and halt.

4. The first of our givings. Givings should be hearty, liberal, of our first and best, and in a spirit of consecration. To give what "will never be missed" is a poor form of service. It is little to give to God what costs us nothing. Still more conspicuously do we offer the blemished when we devote to God but the parings of a lavish worldly expenditure, or give for his service far below our ability. - J.O.

Keep the feast of weeks.
(a Harvest Thanksgiving sermon): —

I. THE SACRED CHARACTER OF THE HARVEST. Indicated by time appointed for it — fiftieth day after Passover. As God hallowed the seventh day, so He hallowed the harvest fields of the world.

II. THE GREAT TROUBLE GOD TOOK TO IMPRESS HIS PEOPLE WITH THE SIGNIFICANCE AND MEANING OF COMMON THINGS. We walk along streets of gold, set with jewels, as though they were granite cubes. In the hand of Him who saw the kingdom of God everywhere and in everything, a grain of corn contained in its suggestiveness the deepest mysteries of the kingdom.

III. THIS FEAST WAS A PROVIDENTIAL MIRROR IN WHICH TO SEE AGAIN ALL THE WAY IN WHICH THE LORD THEIR GOD HAD LED THEM. Happy, thrice happy, is the man who, in the land of plenty, has a wilderness history on which to look back. There is nothing more sublime to the mariner in the haven of rest than the conflicts with the tempests in mid-ocean through which he passed.

IV. THIS FEAST WAS A NEW BOND OF BROTHERHOOD FORGED IN THE FIRES OF THE EVER-NEW AND NEVER-CEASING LOVE OF GOD. They were to call the Levite, the stranger, the fatherless, and the widow. Plenty in some natures petrifies, but this is not its legitimate effect. It should enlarge the heart, and broaden and deepen the sympathies of a man.

V. THIS FEAST WAS TO BE A TIME OF GREAT MORAL AND SPIRITUAL RECTIFICATION ON THE PART OF THE PEOPLE. Repentance. Thanksgiving.

(H. Simon, Ph. D.)

Homilist.
Harvest to the Jews was an event of great and general interest. It was the occasion of one of their grand national festivals. This feast was called by different names — the Feast of Weeks, the Feast of Harvest, and the Feast of First-fruits. From commencement to close, their harvest festivities included seven weeks.

I. THE HARVEST HOME WAS A SEASON FOR NATIONAL GRATITUDE. What they offered conferred no favour on God, it was His own; but it expressed the sense of their obligation and the depth of their gratitude. Three things are necessary to the very existence of gratitude towards the giver.

1. That the gift should be felt to be valuable.

2. A belief that the favour is benevolently bestowed.

3. A consciousness that the favour is undeserved.

II. THE HARVEST HOME IS A SEASON FOR NATIONAL REJOICING. Where there is gratitude, there is joy, will be joy; gratitude is praise, and praise is heaven. The revelation of the Creator in the harvest field may well make human hearts exult. The God of the harvest there appears, mercifully considerate of the wants of His creatures; as a loving Father, with a bountiful hand, furnishing the table with abundant supplies for His children. There He appears punctual to the fulfilment of His promise. There He appears rewarding human labour.

III. THE HARVEST HOME IS A SEASON FOR NATIONAL PHILANTHROPY (see Deuteronomy 24:19-21).

1. Where God gives liberally, He demands liberality.

2. The liberality demanded is to be shown to the poor. God has planted the poor amongst all peoples, in order that the benevolence of the rich may have scope for development.

(Homilist.)

Rejoice before the Lord thy God
I. We may be thankful for this day of thanksgiving, ON ACCOUNT OF ITS HAPPY RELIGIOUS INFLUENCE. It is a day which, in all its appropriate exercises and enjoyments, presents to us our life as a blessing, and our God as a Benefactor; the seasons as a circle of elemental adaptations to our comfort, and the Regulator of the seasons as the Almighty Being who takes care for our varied good; the course of our rolling days, as a series of lessons and opportunities, and the Everlasting and Uncreated One as the Friend who crowns our days with His loving kindness. Thus a great deal is done every year, by a common and hearty expression of thankfulness, to break up, or at least to modify the alliance brought about by several causes in many minds, between religion and great strictness and gloominess. We find that "it is a good thing to give thanks unto the Lord; yea, a joyful and a pleasant thing it is to be thankful"; for when we dwell on the causes of thankfulness, our gratitude must needs flow naturally and spontaneously out of our bosoms, and go to swell the general stream of praise and gladness which spreads over the land. And we find that it is not at all inconsistent with thankfulness to God for the bounties of His providence, that we should enjoy those bounties freely and honestly and smilingly.

II. We have reason to rejoice in our feast, on account of ITS HAPPY DOMESTIC INFLUENCE. The day is peculiarly a domestic day; a day for the reunion of families. The houses of the land are glad on this day.

III. Our festival is to be honoured, ON ACCOUNT OF ITS HAPPY POLITICAL INFLUENCE. If it exerts a happy influence on our religions sentiments and on our domestic relations, it cannot but act with a benign power on those relations which hold us all together in one community. A genial nationality is fostered by that mingling together of prayers, and common interests, and pleasant hospitalities, which occurs on this day. And so far as our nationality is brought about in this manner, there is nothing repulsive or exclusive in it.

(F. W. P. Greenwood, D. D.)

People
Levites, Moses
Places
Beth-baal-peor, Egypt
Topics
Abomination, Anything, Bad, Blemish, Bullock, Damaged, Defect, Detestable, Disgusting, Evil, Evilfavouredness, Favoredness, Flaw, Mark, Offered, Ox, Sacrifice, Sheep, Whatever, Wherein
Outline
1. The things sacrificed must be sound
2. Idolaters must be slain
8. Hard controversies are to be determined by the priests and judges
12. The one who shows contempt for the judge must die
14. The election
16. and duty of a king

Dictionary of Bible Themes
Deuteronomy 17:1

     5278   cripples
     6118   blemish
     6201   imperfection, and God's purposes

Library
Bethphage
There is very frequent mention of this place in the Talmudists: and, certainly, a more careful comparison of the maps with those things which are said by them of the situation of this place is worthy to be made; when they place it in mount Olivet, these make it contiguous to the buildings of Jerusalem. I. In the place cited in the margin, the case "of a stubborn judge" (or elder) is handling. For when, by the prescript of the law, difficult matters, and such things as concerning which the lower councils
John Lightfoot—From the Talmud and Hebraica

The Reign of Saul.
I Sam. 8-31; I Chron. 10 The Demand for a King. The last period saw one tribe after another come to the front and assert itself through some leading man as an emergency arose, but now the tribes are to be united into a monarchy and this, too, at their own request made in the form of a desire for a king. Several things no doubt influenced them to make this request. (1) From the days of Joshua there had been no strong national bond. They were only held together by the law of Moses and the annual assemblages
Josiah Blake Tidwell—The Bible Period by Period

'Make us a King'
'Then all the elders of Israel gathered themselves together, and came to Samuel, onto Ramah, 5. And said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. 6. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the Lord. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected Me,
Alexander Maclaren—Expositions of Holy Scripture

Adonijah
BY REV. ALFRED ROWLAND, D.D., LL.B. It is notorious that the sons of devout men sometimes prove a curse to their parents, and bring dishonour on the cause of God. When Eve rejoiced over her first-born, she little suspected that passions were sleeping within him which would impel him to slay his own brother; and the experience of the first mother has been repeated, though in different forms, in all lands and in all ages. Isaac's heart was rent by the deceit of Jacob, and by the self-will of Esau.
George Milligan—Men of the Bible; Some Lesser-Known

Jehoiada and Joash
'And when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. 2. But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. 3. And he was with her hid in the house of the Lord six years. And Athaliah did reign over the land. 4. And the seventh year Jehoiada
Alexander Maclaren—Expositions of Holy Scripture

The Bible in the Days of Jesus Christ
[Illustration: (drop cap S) Reading from a Roll--old Roman Painting] Slowly but surely, as time went on, God was adding to His Book, until about four hundred years before the birth of Jesus Christ the Old Testament Scriptures, in their present shape, were completed. Many questions have been asked as to how the canon of the Old Testament was formed--that is, how and when did the Jews first begin to understand that the Books of the Old Testament were inspired by God. About the first five Books--the
Mildred Duff—The Bible in its Making

Josiah, a Pattern for the Ignorant.
"Because thine heart was tender, and thou hast humbled thyself before the Lord, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before Me; I also have heard thee, saith the Lord. Behold therefore, I will gather thee unto thy fathers, and thou shalt be gathered into thy grave in peace; and thine eyes shall not see all the evil which I will bring upon this place."--2 Kings
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

The Golden Eagle is Cut to Pieces. Herod's Barbarity when He was Ready to Die. He Attempts to Kill Himself. He Commands Antipater to be Slain.
1. Now Herod's distemper became more and more severe to him, and this because these his disorders fell upon him in his old age, and when he was in a melancholy condition; for he was already seventy years of age, and had been brought by the calamities that happened to him about his children, whereby he had no pleasure in life, even when he was in health; the grief also that Antipater was still alive aggravated his disease, whom he resolved to put to death now not at random, but as soon as he should
Flavius Josephus—The Wars of the Jews or History of the Destruction of Jerusalem

A Sermon on Isaiah xxvi. By John Knox.
[In the Prospectus of our Publication it was stated, that one discourse, at least, would be given in each number. A strict adherence to this arrangement, however, it is found, would exclude from our pages some of the most talented discourses of our early Divines; and it is therefore deemed expedient to depart from it as occasion may require. The following Sermon will occupy two numbers, and we hope, that from its intrinsic value, its historical interest, and the illustrious name of its author, it
John Knox—The Pulpit Of The Reformation, Nos. 1, 2 and 3.

Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student
Alfred Edersheim—Sketches of Jewish Social Life

Second Stage of Jewish Trial. Jesus Condemned by Caiaphas and the Sanhedrin.
(Palace of Caiaphas. Friday.) ^A Matt. XXVI. 57, 59-68; ^B Mark XIV. 53, 55-65; ^C Luke XXII. 54, 63-65; ^D John XVIII. 24. ^d 24 Annas therefore sent him bound unto Caiaphas the high priest. [Foiled in his attempted examination of Jesus, Annas sends him to trial.] ^b and there come together with him all the chief priests and the elders and the scribes. ^a 57 And they that had taken Jesus led him away to the house of Caiaphas the high priest, ^c and brought him into the high priest's house. ^a where
J. W. McGarvey—The Four-Fold Gospel

Easter Tuesday
Second Sermon. Same Text. Acts 13, 26-39. THE WORD AND THE RESURRECTION.[1] [Footnote 1: This sermon appeared first in the Church Postil, the Explanation of the Epistle and Gospel Texts from Easter to Advent. Printed by Hans Lufft, Wittenberg, 1559.] 1. This sermon was preached by Paul in the synagogue at Antioch of Pisidia, where were gathered with the Jews some Greek converts. Wherever in a city Jews were to be found, there also were their synagogues in which they taught and preached; and many
Martin Luther—Epistle Sermons, Vol. II

The Medes and the Second Chaldaean Empire
THE FALL OF NINEVEH AND THE RISE OF THE CHALDAEAN AND MEDIAN EMPIRES--THE XXVIth EGYPTIAN DYNASTY: CYAXARES, ALYATTES, AND NEBUCHADREZZAR. The legendary history of the kings of Media and the first contact of the Medes with the Assyrians: the alleged Iranian migrations of the Avesta--Media-proper, its fauna and flora; Phraortes and the beginning of the Median empire--Persia proper and the Persians; conquest of Persia by the Medes--The last monuments of Assur-bani-pal: the library of Kouyunjik--Phraortes
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 8

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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