1Jesus answered and spoke to them again in parables, saying, 2“The Kingdom of Heaven is like a certain king, who made a wedding feast for his son, 3and sent out his servants to call those who were invited to the wedding feast, but they would not come. 4Again he sent out other servants, saying, ‘Tell those who are invited, “Behold, I have prepared my dinner. My cattle and my fatlings are killed, and all things are ready. Come to the wedding feast!”’ 5But they made light of it, and went their ways, one to his own farm, another to his merchandise; 6and the rest grabbed his servants, treated them shamefully, and killed them. 7When the king heard that, he was angry, and sent his armies, destroyed those murderers, and burned their city.
8“Then he said to his servants, ‘The wedding is ready, but those who were invited weren’t worthy. 9Go therefore to the intersections of the highways, and as many as you may find, invite to the wedding feast.’ 10Those servants went out into the highways and gathered together as many as they found, both bad and good. The wedding was filled with guests.
11“But when the king came in to see the guests, he saw there a man who didn’t have on wedding clothing, 12and he said to him, ‘Friend, how did you come in here not wearing wedding clothing?’ He was speechless. 13Then the king said to the servants, ‘Bind him hand and foot, take him away, and throw him into the outer darkness. That is where the weeping and grinding of teeth will be.’ 14For many are called, but few chosen.”
15Then the Pharisees went and took counsel how they might entrap him in his talk. 16They sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are honest, and teach the way of God in truth, no matter whom you teach; for you aren’t partial to anyone. 17Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?”
18But Jesus perceived their wickedness, and said, “Why do you test me, you hypocrites? 19Show me the tax money.”
They brought to him a denarius.
20He asked them, “Whose is this image and inscription?”
21They said to him, “Caesar’s.”
Then he said to them, “Give therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”
22When they heard it, they marveled, and left him and went away.
23On that day Sadducees (those who say that there is no resurrection) came to him. They asked him, 24saying, “Teacher, Moses said, ‘If a man dies, having no children, his brother shall marry his wife and raise up offspring for his brother.’ 25Now there were with us seven brothers. The first married and died, and having no offspring left his wife to his brother. 26In the same way, the second also, and the third, to the seventh. 27After them all, the woman died. 28In the resurrection therefore, whose wife will she be of the seven? For they all had her.”
29But Jesus answered them, “You are mistaken, not knowing the Scriptures, nor the power of God. 30For in the resurrection they neither marry nor are given in marriage, but are like God’s angels in heaven. 31But concerning the resurrection of the dead, haven’t you read that which was spoken to you by God, saying, 32‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’ God is not the God of the dead, but of the living.”
33When the multitudes heard it, they were astonished at his teaching.
34But the Pharisees, when they heard that he had silenced the Sadducees, gathered themselves together. 35One of them, a lawyer, asked him a question, testing him. 36“Teacher, which is the greatest commandment in the law?”
37Jesus said to him, “‘You shall love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38This is the first and great commandment. 39A second likewise is this, ‘You shall love your neighbor as yourself.’ 40The whole law and the prophets depend on these two commandments.”
41Now while the Pharisees were gathered together, Jesus asked them a question, 42saying, “What do you think of the Christ? Whose son is he?”
They said to him, “Of David.”
43He said to them, “How then does David in the Spirit call him Lord, saying,
44‘The Lord said to my Lord,
sit on my right hand,
until I make your enemies a footstool for your feet’?
45“If then David calls him Lord, how is he his son?”
46No one was able to answer him a word, neither did any man dare ask him any more questions from that day forward.
Deut 12:2 "Ye shall utterly destroy (חרם, ḥērem)" -Israel is supposed to be totally separate culture from those around them.
The passage here is much about the centralization of worship in Deuteronomy, and as such a very important topic in academic discussion in Old Testament scholarship for the last 200 years. Without going here into any of the complications and various opinions expressed, according to Deuteronomy’s vision, Israel is to gather together in one place for worship three times a year, and sacrifice their offerings only in that place. In a broader context, this is to happen when the nation has settled in the land and is at peace, and such travelling is possible in practice (Deuteronomy 12:10-11). In other circumstances, one may sacrifice locally (cf. Exodus 20:22-24; cf. Deuteronomy 27; Joshua 8:30-35; note however that, according to Leviticus 17:1-9, during the time in the wilderness, all sacrifices had to be brought to the tent of meeting, the Israelite sanctuary at the time). In a yet broader context, the concern of Deuteronomy, and the Pentateuch and Old Testament as a whole is that the Israelites worship only their God Yahweh. From another angle, as part of the settlement and striving towards purity in life and worship, the indigenous nations and their worship practices are to be eradicated so that no trace is left to lead Israel astray.
In modern thinking, the command in Deuteronomy actually amounts to genocide and is therefore problematic, particularly for those who take a high view of Scripture, and raises the question of theodicy, or the justification of God’s actions. But, if one reads the book of Revelation or even the New Testament as a whole, the apparent concept of damnation to unbelievers is at least arguably in line with the concept of killings of non-Yahwists in the Israelite conquest tradition. The issue at hand here is also perhaps mitigated by the fact that the Israelites did not manage to drive out or kill many of the native inhabitants, and by the fact that the conquest and settlement are to be considered as a one-time non-repeatable set of events.
All this said, as the nations were left in the land, as the Bible describes, the Israelites started to follow their practices (see the book of Judges in particular). These points considered, for Christians the passage can be read to promote fleeing away from idolatry and from any practices that are contrary to good Christian ethical principles, in line with New Testament material (cf. 1 Corinthians 10:14). The New Testament also seems to ask Christians to think of whom they associate with (1 Corinthians 15:33), and yet, this does not mean that one cannot associate with those who are not Christian (1 Corinthians 5:9-11). Jesus himself associated with all, and the Pharisees who criticised him for that are described as hypocrites by the New Testament (see e.g. Matthew 9:9-13, 22:18, note also that Paul in 1 Corinthians 15:33 might be quoting a popular proverb of the time). So, great wisdom and humility is required of Christians in following God with joy and ethical verve, while at the same time refraining from dubious practices without becoming haughty, condescending, or even violent towards others.