Text -- Deuteronomy 13:6-18 (NET)

False Prophets in the Family

13:6 Suppose your own full brother, your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods that neither you nor your ancestors have previously known, 13:7 the gods of the surrounding people (whether near you or far from you, from one end of the earth to the other). 13:8 You must not give in to him or even listen to him; do not feel sympathy for him or spare him or cover up for him. 13:9 Instead, you must kill him without fail! Your own hand must be the first to strike him, and then the hands of the whole community. 13:10 You must stone him to death because he tried to entice you away from the Lord your God, who delivered you from the land of Egypt, that place of slavery. 13:11 Thus all Israel will hear and be afraid; no longer will they continue to do evil like this among you.

Punishment of Community Idolatry

13:12 Suppose you should hear in one of your cities, which the Lord your God is giving you as a place to live, that 13:13 some evil people have departed from among you to entice the inhabitants of their cities, saying, “Let’s go and serve other gods” (whom you have not known before). 13:14 You must investigate thoroughly and inquire carefully. If it is indeed true that such a disgraceful thing is being done among you, 13:15 you must by all means slaughter the inhabitants of that city with the sword; annihilate with the sword everyone in it, as well as the livestock. 13:16 You must gather all of its plunder into the middle of the plaza and burn the city and all its plunder as a whole burnt offering to the Lord your God. It will be an abandoned ruin forever– it must never be rebuilt again. 13:17 You must not take for yourself anything that has been placed under judgment. Then the Lord will relent from his intense anger, show you compassion, have mercy on you, and multiply you as he promised your ancestors. 13:18 Thus you must obey the Lord your God, keeping all his commandments that I am giving you today and doing what is right before him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 13:6

This is added, to restrain the signification of the word brother, which is often used generally for one near a - kin, and to express the nearness of the relation, the mother's, side being usually the ground of the most fervent affection.

Wesley: Deu 13:6

Thy piety must overcome both thy affection, and thy compassion to the weaker sex. The father and mother are here omitted, because they are sufficiently contained in the former examples.

Wesley: Deu 13:8

That is, smother his fault, hide or protect his person, but shalt accuse him to the magistrate, and demand justice upon him.

Wesley: Deu 13:9

Not privately, which pretence would have opened the door to innumerable murders, but by procuring his death by the sentence of the magistrate. Thou shalt cast the first stone at him, as the witness was to do.

Wesley: Deu 13:13

It signifies properly persons without yoke, vile and wretched miscreants, lawless and rebellious, that will suffer no restraint, that neither fear God, nor reverence man.

Wesley: Deu 13:13

That is, from your church and religion. It notes a separation from them, not in place (as appears by their partnership with their fellow citizens both in the sin and punishment) but in heart, doctrine and worship.

Wesley: Deu 13:14

This is, meant of the magistrate, to whose office this properly belongs, and of whom he continues to speak in the same manner, thou, Deu 13:15-16. The Jewish writers say, the defection of a city is to be tried by the great sanhedrim. If it appear, that they are thrust away to idolatry, they send two learned men, to admonish them. If they repent, all is well: is not, all Israel must go up and execute this sentence. Tho' we do not find this law put in execution, in all the history of the Jewish church, yet for neglecting the execution of it on inferior cities, God himself by the army of the Chaldeans, executed it on Jerusalem, the head city, which was utterly destroyed, and lay in ruins for seventy years.

Wesley: Deu 13:15

Namely, all that are guilty, not the innocent part, such as disowned this apostacy, who doubtless by choice, at least upon warning, would come out of so wicked a place.

Wesley: Deu 13:15

The very same punishment which was, inflicted upon the cities of the cursed Canaanites, to whom having made themselves equal in sin, it is but just God should equal them in punishment.

Wesley: Deu 13:16

For the satisfaction of God's justice, the maintainance of his honour and authority, and the pacification of his offended majesty.

Wesley: Deu 13:16

It shall be an eternal monument of God's justice, and terror to after ages.

Wesley: Deu 13:17

So thou shalt have no loss of thy numbers by cutting off so many people.

JFB: Deu 13:6

This term being applied very loosely in all Eastern countries (Gen 20:13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person. Piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate.

JFB: Deu 13:9

Not hastily, or in a private manner, but after trial and conviction; and his relative, as informer, was to cast the first stone (see on Deu 17:2; Act 7:58). It is manifest that what was done in secret could not be legally proved by a single informer; and hence Jewish writers say that spies were set in some private part of the house, to hear the conversation and watch the conduct of a person suspected of idolatrous tendencies.

JFB: Deu 13:12-18

Lawless, designing demagogues (Jdg 19:22; 1Sa 1:16; 1Sa 25:25), who abused their influence to withdraw the inhabitants of the city to idol-worship.

JFB: Deu 13:14

That is, the magistrate, to whom it officially belonged to make the necessary investigation. In the event of the report proving true, the most summary proceedings were to be commenced against the apostate inhabitants. The law in this chapter has been represented as stern and sanguinary, but it was in accordance with the national constitution of Israel. God being their King, idolatry was treason, and a city turned to idols put itself into a state, and incurred the punishment, of rebellion.

JFB: Deu 13:16

Its ruins shall be a permanent monument of the divine justice, and a beacon for the warning and terror of posterity.

JFB: Deu 13:17

No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to the sword--everything belonging to it reduced to ashes--that nothing but its infamy may remain.

Clarke: Deu 13:6

If thy brother - or thy son - The teacher of idolatry was to be put to death; and so strict was this order that a man must neither spare nor conceal his brother, son, daughter, wife, nor friend, because this was the highest offense that could be committed against God, and the most destructive to society; hence the severest laws were enacted against it.

Clarke: Deu 13:13

Children of Belial - בליעל, from בל bal , not, and יעל yaal , profit; - Sept. ανδρες παρανομοι, lawless men; - persons good for nothing to themselves or others, and capable of nothing but mischief.

Clarke: Deu 13:15

Thou shalt surely smite the inhabitants - If one city were permitted to practice idolatry, the evil would soon spread, therefore the contagion must be destroyed in its birth.

Clarke: Deu 13:17

And there shall cleave naught of the cursed thing - As God did not permit them to take the spoils of these idolatrous cities, they could be under no temptation to make war upon them. It could only be done through a merely religious motive, in obedience to the command of God, as they could have no profit by the subversion of such places. How few religious wars would there ever have been in the world had they been regulated by this principle: "Thou shalt neither extend thy territory, nor take any spoils!"

Calvin: Deu 13:6

6.If thy brother, the son of thy mother The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather ⁵⁷ the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared. ⁵⁸ The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires ⁵⁹ such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, “thy brother, who proceeded from the same womb;” “the wife who sleeps in thy bosom or embrace;” “the friend whom you love as yourself;” in order that pure zeal, when it sees God’s sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory.

It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression “ secretly. ” For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread.

Calvin: Deu 13:7

7.Namely, of the gods of the people The sum of the matter is to this effect, that we should so acquiesce in the known truth, as that our ears may be closed to all the falsehoods by which it is opposed. Men’s neighborhood to each other commonly produces, by their intercommunication, a conformity of habits. Thus errors pass from one to the other; ⁶⁰ and since we are generally prone to evil, the worse pervert the better. Since, then, the people of Israel were everywhere surrounded by idolaters, they might have easily been enticed to imitate them, unless measures were taken to prevent it. But the expression “round about” is used, because a pretext for yielding might have been taken from the fact, that the Israelites differed in religion not from a single nation only, but from all who surrounded them on every side. For to whatever quarter they looked, examples presented themselves to their eyes, whereby they were attracted to a new and strange form of religion. He afterwards amplifies this, by adding, even if those nations “be far off from thee;” for the Israelites were not divided from their neighbors only, but severed also from the whole human race. But this was no slight temptation, that they found no companions in the whole world, nor any nation, which agreed with them. Besides, distance itself sometimes causes us to have respect for those who are unknown to us; since the curiosity of men is volatile, and traverses in its levity sea and land, in order to procure for itself pestiferous monsters for the sake of their novelty. Meanwhile, God exalts the faith which is founded on His Word, in comparison with the manners, institutions, rites, and customs of all nations; for none has made any true proficiency in religion unless he abominates whatever is opposed to it.

Calvin: Deu 13:9

9.But thou shalt surely kill him He would not that every one should privately execute vengeance without a public trial; but he referred to the ordinary custom, that the witnesses should throw the first stone at condemned criminals, as we shall see elsewhere. For it was an admirable provision, that God would have those who had denounced the crime, to be the executors of its punishment, in order that they should be more cautious and moderate in giving their testimony. The reason, which is added at the end, “because he hath sought to thrust thee away from the Lord thy God, who brought thee out, ” etc., again exaggerates the crime on the score of its ingratitude; which was detestable in proportion to the inestimable blessing of their deliverance. It was an act of gross wickedness to rebel against God after they had known Him; but it was still more gross to undervalue their Deliverer. Finally, the advantage and fruit of this severity is subjoined; for, whilst punishment was inflicted on one man’s crime, all others were inspired with terror; and thus the death of one is a wholesome discipline for all, in the way of example.

Calvin: Deu 13:12

12.If thou shalt hear say If impiety and rebellion should more widely prevail, Moses declares that whole cities, together with their inhabitants, should rather be destroyed, than that so great a crime should remain unpunished. Hence we may better infer how unholy is the tenderness of those who would have no punishment inflicted for the violation of the religion of God. If any sedition may have arisen in an army or nation, and the contagion may have spread through the whole multitude, the severity of a just and moderate ruler does not usually proceed further than to punish the ringleaders; when, therefore, God commands all without exception to be destroyed, the great atrocity of the crime is made apparent. Hence, too, we are admonished, that zeal for God’s glory is but cold among us, unless true religion is held to be of more value than the preservation of a single city or people. But if so many together are to be dragged to death in crowds, their impudence is more than detestable, and their pity cruelty itself, who would take no account of God’s injured majesty, so that one man may be spared. And since we are created to no other end, and live for no other cause than that God may be glorified in us, it is better that the whole world should perish, than that men should enjoy the fruits of the earth in order that they may contaminate it with their blasphemies. If those who first professed Christ’s name had been inspired with such zeal as this, true religion would never have been overwhelmed, and almost extinguished by so many corruptions. But we must always bear in mind what I have already said, that this severity must not be resorted to except when the religion is suffering, which is not only received by public authority and general opinion, but which is proved on solid grounds to be true; so that it may clearly appear that we are the avengers of God against the wicked.

Calvin: Deu 13:13

13.Certain men, the children of Belial Moses puts a case, which very often is wont to occur. For all do not break forth into impiety together at the same moment, but Satan stirs up some who are like fans to excite others; and by their instigations the multitude is led to imitate them. Moses calls such as these “children of Belial;” ⁶¹ by which word some think that rebellious ( proefractos ) men are pointed out, and expound it “without yoke.” Their opinion, however, seems to be more correct, who interpret it “men of nothing,” men in whom nothing good or praiseworthy is found; and literally translate it “those who are worthless.” ⁶² This expression is invariably applied to the wicked ( sceleratis, improbis, et nequam ;) and therefore Paul, contrasting Christ with Belial, designates by it Satan the chief of all the wicked. (2Co 6:15.) He uses the words “gone out,” as if they had dared to come forward, and openly to parade their impiety. But, though the evil may have originated with a few authors, he does not mean that punishment should stop with them; as if the instigation of others availed as an excuse for the multitude. And he enjoins diligent inquiry to be made, for two reasons: viz., lest they should connive at the iniquity, and be lax, and careless about it, or lest they should be too hasty and precipitate in their judgment; because, on the one hand, whilst we are never equitable, nor decide rightly in precipitation and anger, so on the other it betrays base indifference, and something like disloyalty, to overlook so great a crime. Thus both activity and moderation are commended, so that the judge may neither be lax, nor make any decision until the matter shall be carefully inquired into.

Calvin: Deu 13:15

15.Thou shalt surely smite Lest the severity of the punishment should occasion surprise, let us first observe that the error was unpardonable, because its authors, being educated in the doctrines of the Law, could not be deceived involuntarily, nor unless they had grown weary of religion, and set their hearts on the impostures of the devil. On this account God, in the Book of Jeremiah, in order to inveigh more heavily against the inconstancy of the Jews, refers them to distant isles and nations: “Passover (He says) and consider,” etc., “Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, ” etc. (Jer 2:10.) For justly must their instability be accounted monstrous, that they should have voluntarily forsaken the fountain of life, and have been carried away to vanity by their preposterous love of novelty. If any should object that the little children at least were innocent, I reply that, since all are condemned by the judgment of God from the least to the greatest, we contend against Him in vain, even though He should destroy the very infants as yet in their mothers’ womb. When Sodom and the neighboring cities were swallowed up, we doubt not but that in the mighty multitude many infants and pregnant women also perished; and whilst our reason struggles against this, it is better rather to look up reverently to the Divine tribunal, than to subject it to our own laws. The same may be said of the destruction of Babylon; for when the Prophet exclaims: “Happy shall he be that taketh and dasheth thy little ones against the stones,” he assuredly eulogizes the just vengeance of God. (Psa 137:9.) So also in this passage, if it does not appear to us agreeable to reason that the whole race of evil-doers should be exterminated, let us understand that God is defrauded of His rights, whensoever we measure His infinite greatness, which the angels themselves admiringly adore, by our own feelings. Although we must recollect that God would never have suffered any infants to be destroyed, except those which He had already reprobated and condemned to eternal death. But if we admit God’s right to deprive of the hope of salvation whomsoever He sees fit, why should the temporal punishment, which is much lighter, be found fault with? Rather let us learn from the severity of this Law, how detestable is the crime of setting up false and spurious modes of worship, since it contaminates not only the infants, whose age prevents them from being conscious of it, ⁶³ but even the cattle and flocks, and the very houses and walls. For he proceeds immediately afterwards to say,

Calvin: Deu 13:16

16.And thou shalt gather all the spoil of it They are commanded to burn all the furniture, and whatever is found in the city; and the reason is subjoined, because it is accursed ( anathema) If any city was taken in war, all that God here commands to be burnt was to be counted as spoil, for the Jews would pollute themselves by its very touch. It might be indeed that God’s intention was to obviate covetousness, lest the Jews should mix up their zeal with rapine; but the principal reason was that which Moses expresses, that the people might be more accustomed to detest the crime, which they saw to be so cruelly punished by God. The word חרם , cherem, which the Greeks have translated anathema, ⁶⁴ properly means destruction, or abolition; but that which God would have annihilated, because He cannot bear the sight of it, is called חרם , before Him. Therefore it is said, “Thou shalt burn it to the Lord thy God;” for the translation which some give, “for ( propter ) the Lord,” is not quite literal. The sum is to this effect, that if they fear God’s vengeance for themselves, and desire to propitiate His favor, they must hold in execration the houses and property of those who have rebelled against the Law. Moreover, it is implied by the words “mercy” and “compassion,” that if God should deal with absolute justice, the wickedness of one city would suffice to destroy a whole country. Whence we gather, that a kind of expiation is demanded to propitiate God, when they are commanded utterly to destroy the city, and to cast every remnant of it into the fire.

Calvin: Deu 13:18

18.When thou shalt hearken Although this sentence depends on something else, (as may be seen by referring to it,) yet is it general, and extends to the commendation of the whole Law. Moses teaches first, that the rule of a holy life must be sought from the mouth of God; and then adds that He must be obeyed not partially, but universally. He confirms also what I have said respecting obedience, for men only please God when they listen to His voice. Moreover, the expression is worth our notice, wherein Moses only assumes for himself the character of a minister, and claims power for God alone; for he says that he commands, but expressly explains that the commandments which he sets before them are God’s.

TSK: Deu 13:6

thy brother : Deu 17:2, Deu 17:3, Deu 28:54; Gen 16:5; Pro 5:20, Pro 18:24; Mic 7:5-7; Mat 12:48-50; 2Co 5:16

which is : 1Sa 18:1, 1Sa 18:3, 1Sa 20:17; 2Sa 1:26

entice : Job 31:27; Gal 2:4; Eph 4:14; Col 2:4; 2Pe 2:1; 1Jo 2:26, 1Jo 2:27; Rev 12:9; Rev 13:14, Rev 20:3

which thou : Deu 32:16-18; Jdg 2:13, Jdg 5:8, Jdg 10:6; 1Ki 11:5-7; 2Ki 17:30, 2Ki 17:31

TSK: Deu 13:8

consent : Exo 20:3; Pro 1:10; Gal 1:8, Gal 1:9; 1Jo 5:21

shall thine : Deu 7:16, Deu 19:13; Eze 5:11, Eze 9:5, Eze 9:6

TSK: Deu 13:9

But : Deu 17:2-7; Mat 10:37; Luk 14:26

thine hand : Deu 17:7; Joh 8:7; Act 7:58

TSK: Deu 13:10

stone him : Deu 21:21; Lev 20:2, Lev 20:27, Lev 24:14-16, Lev 24:23; Num 15:35, Num 15:36; Jos 7:25; 2Ch 24:21; By this law, every Israelite was bound in conscience to inform against, to prosecute, and to assist at the execution of any one, even the nearest relation or friend, who attempted to persuade him to idolatry; yet it is observable that parents and husbands are not expressly mentioned in the list of those who were thus publicly accused. - Scott.

which brought : Exo 20:2

bondage : Heb. bondmen

TSK: Deu 13:11

Deu 17:13, Deu 19:20; Pro 19:25, Pro 21:11; 1Ti 5:20

TSK: Deu 13:12

Josh. 22:11-34; Jdg 20:1, 2-17

TSK: Deu 13:13

the children : or, naughty men, Jdg 19:22, Jdg 20:13; 1Sa 2:12, 1Sa 10:27, 1Sa 25:17, 1Sa 25:25; 2Sa 16:7, 2Sa 20:1, 2Sa 23:6; 1Ki 21:10, 1Ki 21:13; 2Ch 13:7; Joh 8:44; 2Co 6:15; 1Jo 3:10

Belial : Belial is derived by some from beli , not, and âl , over, i.e., one so proud and envious as not to bear a superior; by others, from beli , not, and ol , a yoke, i.e., a lawless, ungovernable person, ανδρες παρανομοι , ""lawless men,""as the LXX render. It is, however, more probably derived from beli , not, and yaâl , profit, i.e., a worthless person, good for nothing to himself or others, and capable of nothing but mischief.

are gone : Deu 4:19; 2Ki 17:21; 1Jo 2:19; Jud 1:19

Let us : Deu 13:2, Deu 13:6

TSK: Deu 13:14

Deu 17:4, Deu 10:18; Num 35:30; Isa 11:3, Isa 11:4; Joh 7:24; 1Ti 5:19

TSK: Deu 13:15

destroying it utterly : Deu 2:34, Deu 7:2, Deu 7:16; Exo 22:20, Exo 23:24; Lev 27:28; Jos 6:17-21, Jos 6:24; Jdg 20:48; Rev 17:16, Rev 18:18-24, Rev 19:2, Rev 19:3

TSK: Deu 13:16

burn with : Jos 6:24

an heap : Num 21:2, Num 21:3; Jos 6:26, Jos 8:28; Isa 17:1, Isa 25:2; Jer 49:2; Mic 1:6

TSK: Deu 13:17

cleave : Deu 7:26; Jos 6:18, Jos 7:1

cursed : or, devoted, Lev 27:28, Lev 27:29; 1Co 16:22

the Lord : Jos 6:26, Jos 7:26, Jos 22:20; Psa 78:38

and show : Exo 20:6; Lam 3:32

and multiply : Eze 37:26

as he hath : Gen 22:16, Gen 22:17, Gen 26:4, Gen 26:24, Gen 28:14

TSK: Deu 13:18

to keep : Deu 12:25, Deu 12:28, Deu 12:32; Psa 119:6; Mat 6:33, Mat 7:21, Mat 7:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 13:6

If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

Barnes: Deu 13:12

City was to keep jealous watch over city, as man over man. The clause "which the Lord thy God hath given thee to dwell in"significantly reminds them that the real ownership of their dwellings rested in the Lord (compare Lev 25:23), and that they, the mere tenants, must not allow His property to become a center of rebellion against His just authority.

Barnes: Deu 13:13

In Deu 15:9 and in Nah 1:11 the word "Belial"is rendered in our translation by the adjective "wicked."The word means "worthlessness."

(from Barnes’ Notes)

Barnes: Deu 13:16

Every whit, for the Lord thy God - Some prefer: "as a whole offering to the Lord thy God."

Poole: Deu 13:6

The son of thy mother: this is added to restrain the signification of the word brother , which is oft used generally for one near akin, and to express the nearness of the relation, the mother’ s side being the surest, and usually the ground of the truest and most fervent affection. See Gen 20:12 .

Or thy daughter thy piety must overcome both thy affection to thy nearest relation, and thy compassion to the weaker sex.

The wife of thy bosom either,

1. That is near to thy heart, that hath thy dearest love. Or rather,

2. That lieth in thy bosom , as it is expressed, Mic 7:5 . Compare Gen 16:5 Pro 5:20 Deu 28:54 . So we read of the husband of her bosom , Deu 28:56 .

As thine own soul as dear to thee as thyself. The father and mother are here omitted, not, as some fancy, because children might not in this nor in any case accuse their parents, for certainly they owe more reverence and duty to God, who is injured in this case, than to their parents, and Levi is commended for neglecting

his father and mother in this case; but because they are sufficiently contained in the former examples; for since men’ s love doth usually descend more strongly than it ascends, and thee relation of a with is and ought to be nearer and dearer than of a parent, that favour which is denied to wives and children cannot be thought fit to be allowed to parents.

Entice thee though it be without success, because the very attempt of such all abominable crime deserved death, as it is judged in case of treason.

Other gods unknown and obscure and new gods; which greatly aggravates the crime, to forsake a God whom thou and thy fathers have long known, and had great and good experience of, for such upstarts.

Poole: Deu 13:7

He arms against the preference of the universality of this idol worship, wherewith they were like to be oft assaulted.

Poole: Deu 13:8

i.e. Smother his fault, hide or protect his person, but shalt accuse him to the magistrate, and demand justice upon him, which was not to be done in most other criminal causes; and no wonder, this crime being of a far higher nature than others.

Poole: Deu 13:9

Thou shalt surely kill him not privately, which pretence would have opened the door to innumerable murders, but by procuring his death by the sentence of the magistrate; and thou shalt cast the first stone at him, as the witness was to do. See Deu 17:7 Act 7:58 .

Poole: Deu 13:13

The children of Belial a title oft used in Scripture, as Jud 19:22 1Sa 1:16 25:25 2Sa 16:7 . It signifies properly persons without yoke, vile and wretched miscreants, lawless and rebellious, that will suffer no restraint, that neither fear God nor reverence man.

From among you i.e. from your church and religion. It notes a separation or departure from them, not in place, (as appears by their partnership with their fellow citizens both in the sin and punishment, as it here follows,) but in heart, doctrine, and worship, as the same phrase is used, 1Jo 2:19 .

Poole: Deu 13:14

Then shalt thou inquire: this is meant of the magistrate, to whose office this properly belongs, and of whom he continues to speak in the same manner, thou, Deu 13:15,16 .

Poole: Deu 13:15

The inhabitants of that city to wit, all that are guilty, not the innocent part, such as disowned this apostacy, who doubtless by choice and interest, at least upon warning, would come out of so wicked and cursed a place.

Destroying it utterly the very same punishment which was inflicted upon the cities of the cursed Canaanites, to whom having made themselves equal in sin, it is but fit and just that God should equal them in punishment.

Poole: Deu 13:16

For the Lord thy God i.e. for the satisfaction of God’ s justice, the maintenance of his honour and authority and laws, and the pacification of his offended majesty.

It shall be an heap for ever it shall be an eternal monument of God’ s justice, and terror to after-ages, who may be tempted to like practices.

Poole: Deu 13:17

Of the cursed thing i.e. of the goods of that accursed city.

And multiply thee so thou shalt have no loss of thy numbers by cutting off so many people.

Haydock: Deu 13:6

If thy own brother, to distinguish him from the rest of the Jews, who were all styled brethren, as being descended from the same stock of the Patriarchs. (Menochius)

Haydock: Deu 13:9

Presently put him to death. Not by killing him by private authority, but by informing the magistrate, and proceeding by order of justice. (Challoner) (Worthington) ---

Philo seems to assert the contrary. But he perhaps speaks of those who publicly endeavoured to lead the people astray. Presently in not in Hebrew. Other criminals were allowed twenty-four hours after condemnation. No delay was granted to false prophets. No excuse was admitted. If he had even been once acquitted, he might be examined again. ---

Thy hand. The accuser of witness first threw a stone, after the wretch had been conducted out of the city, chap. xvii. 4., and Acts vii. 58.

Haydock: Deu 13:12

Cities. If the inhabitants agreed, in general, to introduce the worship of idols, they were to be first admonished, (Calmet) and if incorrigible, to be utterly destroyed. (Haydock) ---

The obligation of seeing that this was executed was left to the magistrates. (Du Hamel)

Haydock: Deu 13:13

Belial: that is, without yoke. Hence the wicked, who refuse to be subject to the divine law, are called in Scripture the sons of Belial. (Challoner) ---

The devil is called Belial, or "an apostate, rebel," &c. The word is also applied to Antichrist, to idols, and to those who are notoriously wicked. (St. Jerome in Nahum i., and Isaias xxvii.; 3 Kings xxi. 13.)

Haydock: Deu 13:15

Even the cattle. Nothing at all must be spared. Yet the Rabbins and some who argue that penal laws must be restrained as much as possible, exempt the women, and boys under thirteen years of age, and understand this law only of the central cities, ver. 13. If the city was seduced by one man, or by women, or by people of a different tribe, the culprit was only to be stoned, and the Sanhedrim had to take cognizance of the whole affair. If many cities joined in the idolatry, or if any of them were cities of refuge, &c., they were not included. (Selden, Syned. iii. 5.; Grotius) ---

But these limitations seem visibly to contradict the law. The goods of the innocent were involved in the common ruin, that they might learn to make all possible resistance to the introduction of so abominable a crime; and those of the guilty were destroyed wherever they were found. (Calmet) ---

But the persons of those who fled away, to shew their disapprobation, and denounce the attempt of their brethren, (Haydock) would no doubt be saved. (Calmet) ---

If they continued among them, their indolence or connivance deserved punishment. (Haydock) ---

Grotius (Jur. ii. 15) maintains, that the magistrate is authorized by the law of nature to punish those who deny the existence of God or his Providence, as these errors strike at the root of all society. ---

[ Ver. 16. ] For the Lord, as a victim of expiation, and to manifest your zeal for the honour of the only true God. ---

No more. Septuagint, "it shall be uninhabited." The Rabbins are so exact, as to entertain a doubt whether the place might even be used as a garden. (Calmet)

Haydock: Deu 13:17

Hand. Thou shalt reserve nothing for thyself, (Menochius) as Achan did, Josue vii. (Haydock)

Gill: Deu 13:6

If thy brother, the son of thy mother,.... A brother by mother's side, which is generally supposed to be the nearest relation, at least most out of question, so more liable to be regarded as being beloved:

or thy son, or thy daughter, or the wife of thy bosom; most dearly beloved by him, as indeed each of these relations are by a man, there being none nearer or dearer to him:

or thy friend, which is as thine own soul; as dear to him as himself, and so strictly united in friendship, as if one soul dwelt in two bodies; such close friends were Jonathan and David, 1Sa 18:1. Some Jewish writers think the father is not mentioned, because of the reverence of him, with which all later dealings with him obliged to would seem inconsistent; but the reverence of God is to be preferred to the reverence of parents; and besides, if such near relations that are here mentioned, than which there are none nearer, are not to be spared if guilty of the sin after warned against, then not a father, who is in the same transgression:

entice thee secretly; when alone with him, which might be judged the most proper time to work upon him, there being none to oppose the enticer, or to assist the enticed; so Satan took the opportunity of Eve being alone when he attacked her with his temptation, and the same method is taken by his children:

saying, let me go and serve other gods which thou hast not known, thou nor thy fathers; not even their immediate ancestors, and so the calf was not of these gods; nor their more remote ancestors, as Abraham, Isaac, and Jacob, who were no idolaters; nor even Terah, though he was one, yet the gods of the Canaanites and of the neighbouring nations, which seem to be here meant, at least principally, were such that he knew not. This circumstance may seem to carry in it an argument rather why they should not than why they should serve such gods; wherefore the words of the enticer seem to be only these:

let us go and serve other gods, and what follows are the words of the Lord, descriptive of those gods, and so a dissuasive from serving them.

Gill: Deu 13:7

Namely, of the gods of the people which are round about you,.... As of the Edomites, Moabites, Ammonites, and Phoenicians:

nigh unto thee; as the above were, being on the borders of their land: the Targum of Jonathan interprets this of the idols of the seven nations, that is, of the land of Canaan: or

far off from thee; as the Babylonians, Persians, and others:

from the one end of the earth even unto the other end of the earth; which includes all the idols in the world, worshipped by whatsoever nation, and which were forbidden; and which shows the universality of idolatry in those times, and that that is an insufficient argument in its favour. Jarchi interprets this of the sun and moon, and the host of heaven, who go from one end of the world to the other; and this seems to have been the first and most common idolatry of the Gentile world, and which were worshipped in the several deities they set up.

Gill: Deu 13:8

Thou shall not consent unto him,.... To commit the idolatry enticed unto, or join with him in it:

nor hearken to him; not so much as patiently to hear him, but at once express an abhorrence of and indignation at what he recommends:

neither shall thine eye pity him; pitied he might be for his ignorance, stupidity, and wickedness, and on account of the miserable estate and condition he was in, and of those dreadful consequences which would follow upon it, if not converted from it; but no mercy was to be shown him on account of nearness of relation:

neither shall thou spare; to reprove him sharply and to expose him to public vengeance:

neither shall thou conceal him; neither him nor his sin, but make both public, acquaint others with it, and endeavour to bring him before the civil magistrate to be examined, tried, and judged; so far should they be from hiding his offence from others, or excusing and extenuating it, or from harbouring his person privately when sought for upon information.

Gill: Deu 13:9

But thou shalt surely kill him,.... Not privately and secretly, when and where he entices, nor the enticed himself by his own authority, but after being examined, judged, and condemned by the civil magistrate; and none might judge a false prophet but the sanhedrim at Jerusalem, the sanhedrim of seventy one ^m; see Luk 13:33, but the difficulty is how such an one could be convicted, since the affair was transacted secretly, Deu 13:6 and there were none present to be witnesses, none but the enticer and the enticed; so that either the enticer must be brought to a confession of his guilt, or the testimony of the enticed alone must be taken. The Jewish doctors say ⁿ, that they laid in wait for the enticer, which they never did for any other person, and the method they took was this; the enticed brought two persons, and put them behind a hedge, so that they might see the enticer, and hear his words, and he not see them; and he said to the enticer, say what thou hast said to me privately; which said, the enticed answered to him, how shall we leave our God which is in heaven, and go and serve wood and stone? if he returned (from his evil) hereby, or was silent, he was free; but if he said unto him, so we are obliged, and thus it is comely for us; they that stood afar off, behind the hedge (or in a dark room), brought him to the sanhedrim, and stoned him, that is, after examination, trial, judgment, and condemnation:

thine hand shall be first upon him, to put him to death; he was to throw the first stone at him, partly to show his indignation against the sin he had enticed him to, and that it had not at all affected him so as to incline him unto it; and partly to show that he had bore a true testimony, of which a suspicion might have been created in the minds of some, had he been backward to the execution of him:

and afterwards the hand of all the people; who then could proceed with more certainty and satisfaction: this shows that the person enticed had not a right to kill the enticer, without a judicial process, and the order of the civil magistrate.

Gill: Deu 13:10

And thou shalt stone him with stones, that he die,.... It was not sufficient to answer the end of the law to cast a few stones at him, but he was to be stoned to death:

because he hath sought to thrust thee away from the Lord thy God; to compel by force of argument, or the dint of persuasion, to relinquish the profession of the true God, faith in him, and the worship of him:

which brought thee out of the land of Egypt, from the house of bondage; which aggravated the sin of the enticer, and would have made the sin of the enticed the more heinous had he fallen into it.

Gill: Deu 13:11

And all Israel shall hear, and fear,.... Shall hear of the death the enticer was put unto, and shall fear to act such a part he did, and be upon their guard against any such person, and be cautious that they are not drawn into sin by him:

and shall do no more any such wickedness as this is among you; either to entice unto idolatry or commit it; which is a piece of wickedness against the first table of the law, and a very heinous one, and exceeding offensive and provoking to God, being so directly against his being, perfections, and glory.

Gill: Deu 13:12

If thou shalt hear say in one of thy cities,.... A report concerning them, anyone of them:

which the Lord thy God had given thee to dwell there; which he had not only given them, but had put them into the possession of, and it was become their dwelling place, or was inhabited by Israelites; otherwise they were already given unto them, but did not inherit and inhabit them, and it might be possible that there might be some city or cities, at least for a time, which, though given them, were not inhabited by them, but by the Canaanites, and such cities this law did not concern: saying; as follows.

Gill: Deu 13:13

Certain men, the children of Belial,.... Which signify either persons without a yoke, who have thrown off the yoke of God's law, and will not submit to it, or unprofitable ones, as wicked men be, both to God, themselves, and others:

are gone out from among you; not locally, but with respect to their religious sentiments and practices, having separated themselves from the people of God, and from the service of the sanctuary, the true worship of God, and a profession of it, and given into the worship of idols:

and have withdrawn the inhabitants of their city; withdrawn them by the force of persuasion from the worship of the true God, and drawn them into idolatry:

saying, let us go and serve other gods; unite as one man in the worship of the gods of the Gentiles:

which ye have not known; this was not said by the children of Belial, but is added by the Lord by way of explanation, showing what gods they were that these men advised them to serve, and confirms the observation made on Deu 13:6.

Gill: Deu 13:14

Then shalt thou inquire, make search, and ask diligently,.... That is, of the witnesses, as the Targum of Jonathan; and this is a case that is only taken into consideration and judged of by the great sanhedrim, or that of seventy one, at Jerusalem ^o; and the method they took was this, when it fell under their cognizance: the great sanhedrim send and inquire and search till they know clearly that the whole city, or the greater part of it, are thrust away, and are turned to idolatry; after that they send two disciples of the wise men to admonish them and bring them back; if they return and repent, it is well, but if they continue in their folly, the sanhedrim order all Israel to go up against them to war, and they besiege them, and set themselves in battle array against them, until the city be broken up; and when it is broken up, immediately they set up many courts of judicature, and they judge them; and against whomsoever two witnesses come that he served idols, after they have admonished him they separate him; if all the worshippers be the fewest, they stone them, and the rest of the city are delivered; if they are found the greater number, they bring them to the great sanhedrim, and finish their judgment there, and they slay all those that have served with the sword:

and, behold, if it be truth, and the thing certain; that such wicked men have risen and have prevailed upon the inhabitants of the city where they live, to leave the worship of the true God, and go into idolatry, when there is full proof of this, and it is past all question that

such abomination is wrought among you; as idolatry is, which is an abomination to God, and ought to be so to all mankind, and especially to a people that profess his name.

Gill: Deu 13:15

Thou shalt surely smite the inhabitants of that city with the edge of the sword,.... This could not be the work of a single person, nor of the whole sanhedrim, but was what the whole nation was to join in, according to the above note:

destroying it utterly; pulling down the houses, and demolishing its walls and fortifications, or burning it, as afterwards explained:

and all that is therein; men, women, and children:

and the cattle thereof, with the edge of the sword; this severity was used to show the Lord's indignation against the sin of idolatry, and to deter persons from it, both individuals and bodies of men.

Gill: Deu 13:16

And thou shall gather all the spoil of it into the midst of the street thereof,.... All the wealth and substance of the inhabitants, their household goods, shop goods, merchandise, utensils in trade and business, and everything that can be named. The Jews say ^p, if there is no street, they make one (or a marketplace); if that is without it, they bring them into the midst of it:

and shall burn with fire the city, and all the spoil thereof every whit; be it what it may, or let it be whose property it will; and all this shall be done for the Lord thy God; as by his appointment and command, and in obedience to him, so for his honour and glory, and the vindication of his righteous law:

and it shall be an heap for ever, it shall not be built again; but lie a waste as Jericho, though not an entire waste; for according to the Jewish writers, though it might not be built as it was before, it might be made into gardens and orchards ^q.

Gill: Deu 13:17

And there shall cleave nought of the cursed thing to thine hand,.... That is, they might not take anything whatever to their own use; for all being devoted to destruction, was cursed, and brought a curse upon the man that should make it his own property, as Achan did, when Jericho was destroyed:

that the Lord may turn from the fierceness of his anger; stirred up by the idolatry of the city:

and show thee mercy, and have compassion upon thee; who, seeing wrath gone forth, might dread the consequences, lest it should spread itself further:

and multiply thee, as he hath sworn to thy fathers; Abraham, Isaac, and Jacob; this is observed to encourage them to execute his orders punctually in the destruction of the idolatrous city; since God could and would multiply them, as he had promised their fathers, with an oath, so that they should not be the fewer by such an instance of his severity.

Gill: Deu 13:18

When thou shalt hearken to the voice of the Lord thy God,.... Not only in this case, but in all others:

to keep all his commandments which I command thee this day: the repetition of which he made unto them, and enjoined the observance of them in the name of the Lord:

to do that which is right in the eyes of the Lord thy God; which they would do, if they kept the commandments of the Lord, which are holy, just, and good, and must be right in his sight because commanded by him.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 13:6

¹ tn Heb “your brother, the son of your mother.” In a polygamous society it was not rare to have half brothers and sisters by way of a common father and different mothers.

² tn In the Hebrew text these words are in the form of a brief quotation: “entice you secretly saying, ‘Let us go and serve other gods.’”

³ tn Heb “fathers” (also in v. 17).

⁴ tn Heb “which you have not known, you or your fathers.” (cf. KJV, ASV; on “fathers” cf. v. 18).

NET Notes: Deu 13:7

¹ tn Or “land” (so NIV, NCV); the same Hebrew word can be translated “land” or “earth.”

NET Notes: Deu 13:9

¹ tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with the words “without fail” (cf. NIV “you must certainly put him to death”).

² tn Heb “to put him to death,” but this is misleading in English for such an action would leave nothing for the others to do.

NET Notes: Deu 13:10

¹ sn Execution by means of pelting the offender with stones afforded a mechanism whereby the whole community could share in it. In a very real sense it could be done not only in the name of the community and on its behalf but by its members (cf. Lev 24:14; Num 15:35; Deut 21:21; Josh 7:25).

NET Notes: Deu 13:11

¹ sn Some see in this statement an argument for the deterrent effect of capital punishment (Deut 17:13; 19:20; 21:21).

NET Notes: Deu 13:13

¹ tn Heb “men, sons of Belial.” The Hebrew term בְּלִיַּעַל (bÿliyya’al) has the idea of worthlessness, without morals or scruples (HALOT 133-34 s.v.). Cf. NAB, NRSV “scoundrels”; TEV, CEV “worthless people”; NLT “worthless rabble.”

² tc The LXX and Tg read “your” for the MT’s “their.”

³ tn The translation understands the relative clause as a statement by Moses, not as part of the quotation from the evildoers. See also v. 2.

NET Notes: Deu 13:14

¹ tc Theodotian adds “in Israel,” perhaps to broaden the matter beyond the local village.

NET Notes: Deu 13:15

¹ tn The Hebrew text uses the infinitive absolute for emphasis, indicated in the translation by the words “by all means.” Cf. KJV, NASB “surely”; NIV “certainly.”

² tn Or “put under divine judgment. The Hebrew word (חֵרֶם, kherem) refers to placing persons or things under God’s judgment, usually to the extent of their complete destruction.Though primarily applied against the heathen, this severe judgment could also fall upon unrepentant Israelites (cf. the story of Achan in Josh 7). See also the note on the phrase “divine judgment” in Deut 2:34.

NET Notes: Deu 13:16

¹ tn Heb “street.”

² tn Heb “mound”; NAB “a heap of ruins.” The Hebrew word תֵּל (tel) refers to this day to a ruin represented especially by a built-up mound of dirt or debris (cf. Tel Aviv, “mound of grain”).

NET Notes: Deu 13:17

¹ tn Or “anything that has been put under the divine curse”; Heb “anything of the ban” (cf. NASB). See note on the phrase “divine judgment” in Deut 2:34.

NET Notes: Deu 13:18

¹ tn Heb “commanding” (so NASB, NRSV).

² tc The LXX and Smr add “and good” to bring the phrase in line with a familiar cliché (cf. Deut 6:18; Josh 9:25; 2 Kgs 10:3; 2 Chr 14:1; etc.). This is an unnecessary and improper attempt to force a text into a preconceived mold.

³ tn Heb “in the eyes of the Lord your God.” See note on the word “him” in v. 3.

Geneva Bible: Deu 13:6

If ^{( e )} thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which [is] as thine own ^{( f )} soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

^{( e )} All natural affection must give place to God's honour.

^{( f )} Whom you love as your life.

Geneva Bible: Deu 13:9

But thou shalt surely kill him; ^{( g )} thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.

^{( g )} As the witness is charged.

Geneva Bible: Deu 13:14

Then shalt ^{( h )} thou enquire, and make search, and ask diligently; and, behold, [if it be] truth, [and] the thing certain, [that] such abomination is wrought among you;

^{( h )} Which are appointed to see faults punished.

Geneva Bible: Deu 13:16

And ^{( i )} thou shalt gather all the spoil of it into the midst of the street thereof, and shalt burn with fire the city, and all the spoil thereof every whit, for the LORD thy God: and it shall be an heap for ever; it shall not be built again.

^{( i )} Signifying that no idolatry is so detestable, nor more grievously to be punished, than of those who once professed God.

Geneva Bible: Deu 13:17

And there shall cleave nought of the ^{( k )} cursed thing to thine hand: that the LORD may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;

^{( k )} Of the spoil of that idolatrous and cursed city, read (Deu 7:26; Jos 7:11).

Commentary -- Verse Range Notes

TSK Synopsis: Deu 13:1-18

1 Enticers to idolatry;

6 how near soever unto thee;

9 are to be stoned to death.

12 Idolatrous cities are not to be spared.

MHCC: Deu 13:6-11

It is the policy of Satan to try to lead us to evil by those whom we love, whom we least suspect of any ill design, and whom we are desirous to please, and apt to conform to. The enticement here is supposed to come from a brother or child, who are near by nature; from a wife or friend, who are near by choice, and are to us as our souls. But it is our duty to prefer God and religion, before the nearest and dearest friends we have in the world. We must not, to please our friends, break God's law. Thou shalt not consent to him, nor go with him, not for company, or curiosity, not to gain his affections. It is a general rule, If sinners entice thee, consent thou not, Pro 1:10. And we must not hinder the course of God's justice.

MHCC: Deu 13:12-18

Here is the case of a city revolting from the God of Israel, and serving other gods. The crime is supposed to be committed by one of the cities of Israel. Even when they were ordered to preserve their religion by force, yet they were not allowed to bring others to it by fire and sword. Spiritual judgments under the Christian dispensation are more terrible than the execution of criminals; we have not less cause than the Israelites had, to fear the Divine wrath. Let us then fear the spiritual idolatry of covetousness, and the love of worldly pleasure; and be careful not to countenance them in our families, by our example or by the education of our children. May the Lord write his law and truth in our hearts, there set up his throne, and shed abroad his love!

Matthew Henry: Deu 13:6-11

Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.

I. It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deu 13:6. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly, implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served, 1. The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them, and indeed of all the nations of the earth, Deu 13:7. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them. 2. Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers. Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers. And will they thus degenerate?

II. It is our duty to prefer God and religion before the best friends we have in the world. 1. We must not, in complaisance to our friends, break God's law (Deu 13:8): " Thou shalt not consent to him. nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections."It is a general rule, If sinners entice thee, consent thou not, Pro 1:10. 2. We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (Deu 13:9): Thou shalt surely kill him. By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him. Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: " Thy hand shall be first upon him, to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing."The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God, Deu 13:10. Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (Deu 13:11): All Israel shall hear and fear. They ought to hear and fear; for the punishment of crimes committed is designed in terrorem - to terrify, and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner that sins presumptuously, and the simple, that is in danger of sinning carelessly, will beware.

Matthew Henry: Deu 13:12-18

Here the case is put of a city revolting from its allegiance to the God of Israel, and serving other gods.

I. The crime is supposed to be committed, 1. By one of the cities of Israel, that lay within the jurisdiction of their courts. The church then judged those only that were within, 1Co 5:12, 1Co 5:13. And, even when they were ordered to preserve their religion in the first principles of it by fire and sword to propagate it. Those that are born within the allegiance of a prince, if they take up arms against him, are dealt with as traitors, but foreign invaders are not so. The city that is here supposed to have become idolatrous is one that formerly worshipped the true God, but had now withdrawn to other gods, which intimates how great the crime is, and how sore the punishment will be, of those that, after they have known the way of righteousness, turn aside from it, 2Pe 2:21. 2. It is supposed to be committed by the generality of the inhabitants of the city, for we may conclude that, if a considerable number did retain their integrity, those only that were guilty were to be destroyed, and the city was to be spared for the sake of the righteous in it; for will not the Judge of all the earth do right? No doubt he will. 3. They are supposed to be drawn to idolatry by certain men, the children of Belial, men that would endure no yoke (so it signifies), that neither fear God nor regard man, but shake off all restraints of law and conscience, and are perfectly lost to all manner of virtue; these are those that say, "Let us serve other gods,"that will not only allow, but will countenance and encourage, our immoralities. Belial is put for the devil (2Co 6:15), and the children of Belial are his children. These withdraw the inhabitants of the city; for a little of this old leaven, when it is entertained, soon leavens the whole lump.

II. The cause is ordered to be tried with a great deal of care (Deu 13:14): Thou shalt enquire and make search. They must not proceed upon common fame, or take the information by hearsay, but must examine the proofs, and not give judgment against them unless the evidence was clear and the charge fully made out. God himself, before he destroyed Sodom, is said to have come down to see whether its crimes were according to the clamour, Gen 18:21. In judicial processes it is requisite that time, and care, and pains, be taken to find out the truth, and that search be made without any passion, prejudice, or partiality. The Jewish writers say that, though particular persons who were idolaters might be judged by the inferior courts, the defection of a city was to be tried by the great Sanhedrim; and, if it appeared that they were thrust away to idolatry, two learned men were sent to them to admonish and reclaim them. If they repented, all would be well; if not, then all Israel must go up to war against them, to testify their indignation against idolatry and to stop the spreading of the contagion.

III. If the crime were proved, and the criminals were incorrigible, the city was to be wholly destroyed. If there were a few righteous men in it, no doubt they would remove themselves and their families out of such a dangerous place, and then all the inhabitants, men, women, and children, must be put to the sword (Deu 13:15), all the spoil of the city, both shop-goods and the furniture of houses, must be brought into the marketplace and burned, and the city itself must be laid in ashes and never built again, Deu 13:16. The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, Deu 13:17. It was a devoted thing, and dangerous to meddle with, as we find in the case of Achan. Now, 1. God enjoins this severity of show what a jealous God he is in the matters of his worship, and how great a crime it is to serve other gods. Let men know that God will not give his glory to another, nor his praise to graven images. 2. He expects that magistrates, having their honour and power from him, should be concerned for his honour, and use their power for terror to evil doers, else they bear the sword in vain. 3. The faithful worshippers of the true God must take all occasions to show their just indignation against idolatry, much more against atheism, infidelity, and irreligion. 4. It is here intimated that the best expedient for the turning away of God's anger from a land is to execute justice upon the wicked of the land (Deu 13:17), that the Lord may turn from the fierceness of his anger, which was ready to break out against the whole nation, for the wickedness of that one apostate city. It is promised that, if they would thus root wickedness out of their land, God would multiply them. They might think it impolitic, and against the interest of their nation, to ruin a whole city for a crime relating purely to religion, and that they should be more sparing of the blood of Israelites: "Fear not the"(says Moses), "God will multiply you the more; the body of your nation will lose nothing by the letting out of this corrupt blood." Lastly, Though we do not find this law put in execution in all the history of the Jewish church (Gibeah was destroyed, not for idolatry, but immorality), yet for the neglect of the execution of it upon the inferior cities that served idols God himself, by the army of the Chaldeans, put it in execution upon Jerusalem, the head city, which, for is apostasy from God, was utterly destroyed and laid waste, and lay in ruins seventy years. Though idolaters may escape punishment from men (nor is this law in the letter of it binding now, under the gospel), yet the Lord our God will not suffer them to escape his righteous judgements. The New Testament speaks of communion with idolaters as a sin which, above any other, provokes the Lord to jealousy, and dares him as if we were stronger than he, 1Co 10:21, 1Co 10:22.

Keil-Delitzsch: Deu 13:5-6

Israel was to adhere firmly to the Lord its God (cf. Deu 4:4), and to put to death the prophet who preached apostasy from Jehovah, the Redeemer of Israel out of the slave-house of Egypt. להדּיחך , "to force thee from the way in which Jehovah hath commanded thee to walk."The execution of seducers to idolatry is enjoined upon the people , i.e., the whole community, not upon single individuals, but upon the authorities who had to maintain and administer justice. "So shalt thou put the evil away from the midst of thee." הרע is neuter, as we may see from Deu 17:7, as comp. with Deu 13:2. The formula, "so shalt thou put the evil away from the midst of thee,"which occurs again in Deu 17:7, Deu 17:12; Deu 19:19; Deu 21:21; Deu 22:21-22, Deu 22:24, and Deu 24:7 (cf. Deu 19:13, and Deu 21:9), belongs to the hortatory character of Deuteronomy, in accordance with which a reason is given for all the commandments, and the observance of them is urged upon the congregation as a holy affair of the heart, which could not be expected in the objective legislation of the earlier books.

Keil-Delitzsch: Deu 13:7-8

The second case was when the temptation to idolatry proceeded from the nearest blood-relations and friends. The clause, "son of thy mother,"is not intended to describe the brother as a step-brother, but simply to bring out the closeness of the fraternal relation; like the description of the wife as the wife of thy bosom, who lies in thy bosom, rests upon thy breast (as in Deu 28:54; Mic 7:5), and of the friend as "thy friend which is as thine own soul,"i.e., whom thou lovest as much as thy life (cf. 1Sa 18:1, 1Sa 18:3). בּסּתר belongs to יסית : if the temptation occurred in secret, and therefore the fact might be hidden from others. The power of love and relationship, which flesh and blood find it hard to resist, is placed here in contrast with the supposed higher or divine authority of the seducers. As the persuasion was already very seductive, from the fact that it proceeded from the nearest blood-relations and most intimate friends, and was offered in secret, it might become still more so from the fact that it recommended the worship of a deity that had nothing in common with the forbidden idols of Canaan, and the worship of which, therefore, might appear of less consequence, or commend itself by the charm of peculiarity and novelty. To prevent this deceptive influence of sin, it is expressly added in Deu 13:8 (7), "of the gods nigh unto thee or far off from thee, from the one end of the earth even unto the other end of the earth," i.e., whatever gods there might be upon the whole circuit of the earth.

Keil-Delitzsch: Deu 13:9-11

To such persuasion Israel was not to yield, nor were they to spare the tempters. The accumulation of synonyms (pity, spare, conceal) serves to make the passage more emphatic. כּסּה , to cover, i.e., to keep secret, conceal. They were to put him to death without pity, viz., to stone him (cf. Lev 20:2). That the execution even in this case was to be carried out by the regular authorities, is evident from the words, "thy hand shall be first against him to put him to death, and the hand of all the people afterwards,"which presuppose the judicial procedure prescribed in Deu 17:7, that the witnesses were to cast the first stones at the person condemned.

Keil-Delitzsch: Deu 13:12

This was to be done, and all Israel was to hear it and fear, that no such wickedness should be performed any more in the congregation. The fear of punishment, which is given here as the ultimate end of the punishment itself, is not to be regarded as the principle lying at the foundation of the law, but simply, as Calvin expresses it, as "the utility and fruit of severity,"one reason for carrying out the law, which is not to be confounded with the so-called deterrent theory, i.e., the attempt to deter from crime by the mode of punishing (see my Archäologie, ii. p. 262).

Keil-Delitzsch: Deu 13:13-14

The third case is that of a town that had been led away to idolatry. "If thou shalt hear in one of thy cities." בּאחת , not de una , of one, which שׁמע with בּ never can mean, and does not mean even in Job 26:14. The thought is not that they would hear in one city about another, as though one city had the oversight over another; but there is an inversion in the sentence, "if thou hear, that in one of thy cities...worthless men have risen up, and led the inhabitants astray to serve strange gods." לאמר introduces the substance of what is heard, which follows in Deu 13:14. יצא merely signifies to rise up, to go forth. מקּרבּך , out of the midst of the people.

Keil-Delitzsch: Deu 13:15-16

Upon this report the people as a whole, of course through their rulers, were to examine closely into the affair ( היטב , an adverb, as in Deu 9:21), whether the word was established as truth, i.e., the thing was founded in truth (cf. Deu 17:4; Deu 22:20); and if it really were so, they were to smite the inhabitants of that town with the edge of the sword (cf. Gen 34:26), putting the town and all that was in it under the ban. " All that is in it "relates to men, cattle, and the material property of the town, and not to men alone ( Schultz ). The clause from "destroying"to "therein"is a more minute definition of the punishment introduced as a parenthesis; for "the cattle thereof,"which follows, is also governed by "thou shalt smite."The ban was to be executed in all its severity as upon an idolatrous city: man and beast were to be put to death without reserves; and its booty, i.e., whatever was to be found in it as booty-all material goods, therefore - were to be heaped together in the market, and burned along with the city itself. ליהוה כּליל ( Eng. Ver . "every whit, for the Lord thy God") signifies " as a whole offering for the Lord "(see Lev 6:15-16), i.e., it was to be sanctified to Him entirely by being destroyed. The town was to continue an eternal hill (or heap of ruins), never to be built up again.

Keil-Delitzsch: Deu 13:17

To enforce this command still more strongly, it is expressly stated, that of all that was burned, nothing whatever was to cleave or remain hanging to the hand of Israel, that the Lord might turn from His wrath and have compassion upon the nation, i.e., not punish the sin of one town upon the nation as a whole, but have mercy upon it and multiply it, - make up the diminution consequent upon the destruction of the inhabitants of that town, and so fulfil the promise given to the fathers of the multiplication of their seed.

Keil-Delitzsch: Deu 13:18

Jehovah would do this if Israel hearkened to His voice, to do what was right in His eyes. In what way the appropriation of property laid under the ban brought the wrath of God upon the whole congregation, is shown by the example of Achan (Josh 7).

Constable: Deu 5:1--26:19

IV. MOSES' SECOND MAJOR ADDRESS: AN EXPOSITION OF THE LAW chs. 5--26

". . . Deuteronomy contains the most comprehensive body of laws in the Pentateuch. It is clearly intended to be consulted for guidance on many aspects of daily life, in sharp contrast with the laws of Leviticus, which are very restricted in scope and mainly concern the functions of the priesthood."⁶⁸

"Two of the major elements [in ancient Near Eastern covenant texts] . . . are lists of stipulations, the first of a general, principal nature and the second of a more specific and applicational kind. That is, the first spelled out in broad strokes the kinds of actions and reactions the Great King expected of his vassal, and the other offered examples of how these general expectations could and should be worked out in everyday life within the relationship.

"While a general correspondence exists between Deuteronomy and the secular treaty texts, especially in form, there are significant differences as well. Among these are the narrative sections and the extensive parenesis [exhortation], both of which are lacking in the extrabiblical models. It is important to note here, moreover, that Deuteronomy, in addition to being a covenant text, is also a law code, or, more precisely, contains a law code. The general stipulation section (5:1-11:32) and the specific stipulation section (12:1-26:15) function as such a law code and thus serve both in this capacity and in that of covenant stipulation. To put it more succinctly, the stipulations of the Deuteronomic covenant constitute the law code for the nation Israel that was about to enter the new conditions and expectations of life in the land of promise. This is why the following principles resemble both legal statutes and covenant stipulations at one and the same time."⁶⁹

Constable: Deu 12:1--25:19

B. An exposition of selected covenant laws 12-25

Moses' 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 (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 (Exod. 20:1-23:19). 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."¹⁴³

"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."¹⁴⁴

There is an obvious general movement from laws dealing with Israel's religious life (12:1-16:17) to those affecting her civil life (16:18-22:8) and finally to those touching personal life (22:9-26:15).

Two writers suggested the following outlines for these chapters.¹⁴⁵

Commandment	Merrill	Kaufman	Description
1	12:1-31	ch. 12	Fidelity
2	12:32-13:18	ch. 12	Worship
3	14:1-21	13:1-14:27	Name of God
4	14:22-16:17	14:28-16:17	Sabbath
5	16:18-18:22	16:18-18:22	Authority
6	19:1-22:8	19:1-22:8	Murder
7	22:9-23:18	22:9-23:19	Adultery
8	23:19-24:7	23:20-24:7	Theft
9	24:8-25:4	24:8-25:4	False witness
10	25:5-19	25:5-16	Coveting

". . . the entire second discourse of Moses (Deut. 5-26) is a single literary unit that convincingly demonstrates that the moral law informs the statutes, judgments . . . and commands of God."¹⁴⁶

In contrast with the Book of the Covenant (Exod. 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.

Constable: Deu 12:32--14:1

2. Laws arising from the second commandment 12:32-13:18

The second commandment is, "You shall not make for yourself an image or any likeness . . . [to] worship them or serve them . . ." (5:8-10). The writer mentioned three different cases in this section.

"In the ancient suzerainty treaties it was required of the vassal that he must not connive at evil words spoken against the suzerain, whether they amounted to an affront or to a conspiracy. The vassal must report the insult or the fomenting of revolt. In case of active rebellion, he must undertake military measures against the offenders. Moreover, he must manifest fidelity to his lord in such cases no matter who the rebel might be, whether prince or nearest relative. All of this finds its formal counterpart in Deuteronomy 13."¹⁵¹

Constable: Deu 12:32--13:6

The prophet or receiver of a dream 12:32-13:5

The last verse of chapter 12 in the English Bible is the first verse of chapter 13 in the Hebrew Bible. It introduces what follows.

God permitted prophets (people who claimed to have direct revelation from God or to speak for God or who praised God) to arise in Israel and perform miracles (v. 1) even though they advocated apostasy from Yahweh. The primary meaning of "prophet" (Heb. nabi') is "proclaimer" or "forthteller" (cf. Exod. 4:15-16; 7:1)¹⁵² A prophet was, then, a spokesman for God who represented Him before other people.¹⁵³ God permitted prophets to utter false prophecies to test His people's love (v. 3). The test of a false prophet was his or her fidelity to the Mosaic Covenant. If he led the people away from God, the civil authorities were to put him to death (v. 5). Some false prophets would foretell the future since they received information from the evil spirit world (e.g., diviners, soothsayers, etc.). Some of them could even perform signs and wonders (supernatural acts) to substantiate their claim that their power came from God. Enticement to idolatry was a very serious crime in Israel.

Constable: Deu 13:6-11

The relative or friend 13:6-11

It was not just religious leaders who suffered for this crime. The authorities were to execute any Israelite who sought to lead others into idolatry. Moses set forth the deterrent value of capital punishment as a reason for its practice (v. 11; cf. 17:13).

Constable: Deu 13:12-18

The town 13:12-18

The closest example of this ever happening in Israel that Scripture records occurs in Judges 20 in the case of Gibeah, a city in Benjamin. The circumstances were not exactly the same, but the other Israelites did discipline this town because of its gross sinfulness.

"This doom, which goes contrary to the common practice of rebuilding towns on the ruins of the site, as the stratigraphic remains of tells in the Middle East plainly show, indicates how serious the Lord considered any defection from him."¹⁵⁴

Achan (Josh. 7) was an Israelite who violated God's command to take nothing "under the ban" (v. 17). Ai was not an Israelite town when Achan committed his sin, but God's dealings with Achan show how important the observance of this law was.

"Of all potential crimes in ancient Israel, the one described in this chapter was the most dangerous in terms of its broader ramifications: to attempt deliberately to undermine allegiance to God was the worst form of subversive activity, in that it eroded the constitutional basis of the potential nation, Israel. In its implications, the crime would be equivalent to treason or espionage in time of war."¹⁵⁵

Agitation that promoted sedition received careful attention and strict penalties in other ancient Near Eastern political treaties as well as in the Deuteronomic Code.¹⁵⁶

God's people need to be aware of the serious danger of idolatry and deal with it in their midst. The Israelites were to execute those among them who engaged in spiritually seditious activities. Christians are to separate from false teachers except for purposes of evangelism and instruction (cf. 2 Tim. 3:13-17; 2 Pet. 2:1-3; 3:17-18; 2 John 9-11; Jude 17-25).

Guzik: Deu 13:1-18

Deuteronomy 13 - Keeping the Worship of God Pure

A. Protecting against those who would entice Israel to serve other gods.

1. (1-3) Protecting against the deceiver who comes with miraculous signs.

If there arises among you a prophet or a dreamer of dreams, and he gives you a sign or a wonder, and the sign or the wonder comes to pass, of which he spoke to you, saying, "Let us go after other gods"; which you have not known; "and let us serve them," you shall not listen to the words of that prophet or that dreamer of dreams, for the LORD your God is testing you to know whether you love the LORD your God with all your heart and with all your soul.

a. A dreamer of dreams: Dreams can be from God (as in Numbers 12:6, or in Genesis 37:5-11), or they can be false prophesies (as in Jeremiah 23:25-26). We must be careful to not put too much stock in dreams, and instead allow God to bring confirmation to any dream we believe brings a message from Him. It would be very unusual for God speak alone through a dream, without other confirmation.

b. And the sign or the wonder comes to pass: Moses warned the people that there may arise from among them prophets or workers of signs who could also produce a sign or a wonder.

i. Deuteronomy 18:22 tells what to do with a prophet who speaks a word and it does not come to pass. But this passage tells what to do with a prophet who speaks a word and it comes to pass, but they then speak against what God has already revealed in His word.

c. And the sign or the wonder comes to pass: This sobering fact is ignored by many Christians in our age which neglects discernment. The fact is that signs and wonders can never be the evidence of truth or God's hand.

i. Those who are immediately convinced at the sight of supernatural power or reality are in danger of great deception. 2 Thessalonians 2:9 reminds us that the coming of the lawless one is according to the working of Satan, with all power, signs, and lying wonders.

ii. This is why Jesus said and these signs will follow those who believe (Mark 16:17). Signs are to follow believers, instead of believers following signs.

d. You shall not listen to the words of that prophet or dreamer of dreams: Godly discernment will always carefully examine the message of a spiritual leader, instead of the spiritual experiences which may surround him or her.

e. The LORD your God is testing you to know whether you love the LORD your God with all your heart: This explains one of God's reasons in allowing such deceivers to exist among His people - to allow the hearts of His people to be tested and proven, to see if they really love the God of truth, or are merely seeking a spiritual sign or experience.

i. "And particularly there are many signs, yea, such as men may think to be wonders, which may be wrought by evil spirits, God so permitting it for divers wise and just reasons, not only for the trial of the good, as it here follows, but also for the punishment of ungodly men, who would not receive Divine truths, though attested by many evident and unquestionable miracles, and therefore are most justly exposed to these temptations to believe lies." (Poole)

2. (4-5) The penalty for the deceiver who comes with miraculous signs.

You shall walk after the LORD your God and fear Him, and keep His commandments and obey His voice, and you shall serve Him and hold fast to Him. But that prophet or that dreamer of dreams shall be put to death, because he has spoken in order to turn you away from the LORD your God, who brought you out of the land of Egypt and redeemed you from the house of bondage, to entice you from the way in which the LORD your God commanded you to walk. So you shall put away the evil from your midst.

a. You shall walk after the LORD: Israel was first instructed to not let a deceiver succeed in leading them astray. No matter how attractive the deception, they were to keep focused on a faithful walk with God according to His truth.

b. But that prophet or that dreamer of dreams shall be put to death: Ancient Israel was a unique situation, where the civil government was also directly appointed by God and charged with maintaining spiritual order as well as civil order. Therefore, such heresy and deception was a capital crime - punishable by execution.

i. For many centuries, when the church held political power, it often exercised this penalty also. Heretics were often given over to the civil government for execution. Trapp writes in the mid seventeenth century, "This power is still in the Christian magistrate, to inflict capital punishment on gross heretics."

ii. While we admire their priorities (they judged it much more serious for a heretic to kill men's eternal souls than to kill their temporal bodies), they were ignorant of an important principle of Jesus' kingdom in contrast to the ancient kingdom of Israel: Jesus declared that His kingdom was not of this world (John 18:36), while the kingdom of Israel was very much of this world. Never before or since has God appointed such a kingdom as Israel to be His nation in this world as He appointed ancient Israel, so it would be wrong for us to execute heretics today.

iii. Still, the church as a community and Christians as individuals should reject and refuse to support such heretics among them. They should use discernment to set aside those who promote themselves as miracle working men and women of anointing and faith, yet who teach heresy in essential doctrines.

3. (6-11) The penalty for a relative who would lead an Israelite to worship other gods.

If your brother, the son of your mother, your son or your daughter, the wife of your bosom, or your friend who is as your own soul, secretly entices you, saying, "Let us go and serve other gods," which you have not known, neither you nor your fathers, of the gods of the people which are all around you, near to you or far off from you, from one end of the earth to the other end of the earth, you shall not consent to him or listen to him, nor shall your eye pity him, nor shall you spare him or conceal him; but you shall surely kill him; your hand shall be first against him to put him to death, and afterward the hand of all the people. And you shall stone him with stones until he dies, because he sought to entice you away from the LORD your God, who brought you out of the land of Egypt, from the house of bondage. So all Israel shall hear and fear, and not again do such wickedness as this among you.

a. Brother . . . your son or daughter . . . the wife . . . your friend: If any of these close human relationships would lead one to the worship of other gods, they were not only to be rejected (you shall not consent to him or listen to him), they were to be executed (you shall surely kill him).

i. In fact, the relative should be one of the main witnesses against the guilty party: your hand shall be first against him to put him to death. This was the "casting of the first stone," the initiation of execution by one of the witnesses to the capital crime.

ii. This also demonstrates that God never puts highest priority on family relationships; if a family member forsakes the LORD, we are never to follow them away from the LORD. Jesus always comes first, as He said in Matthew 10:37: He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me.

b. Secretly entices you: This demonstrates how seriously God regards leading someone else into idolatry. Even if a sympathetic person entices you, and even if they do it in private, enticement to idolatry is not to be tolerated.

i. This brings to mind the words of Jesus in Matthew 18:6: But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Anyone who leads one of God's people astray is greatly offending the heart of God.

c. So all Israel shall hear and fear: Many modern researchers and pundits say that capital punishment is no deterrent to crime. God says it is a deterrent (properly practiced, of course).

B. Protecting the nation as a whole against those who would lead them into idolatry.

1. (12-14a) How to deal with reports of a city given over to idolatry.

If you hear someone in one of your cities, which the LORD your God gives you to dwell in, saying, "Corrupt men have gone out from among you and enticed the inhabitants of their city, saying, 'Let us go and serve other gods'" which you have not known; then you shall inquire, search out, and ask diligently.

a. Then you shall inquire: If reports arose regarding an Israelite city given over to idolatry, there was first to be a careful investigation.

b. Search out, and ask diligently: This guarded against a harsh judgment; perhaps there were a few idolaters in the city whom needed to be punished, but perhaps the city was not given over to idolatry. God commanded a careful investigation.

2. (14b-18) The penalty for a city given over to idolatry.

And if it is indeed true and certain that such an abomination was committed among you, you shall surely strike the inhabitants of that city with the edge of the sword; utterly destroying it, all that is in it and its livestock, with the edge of the sword. And you shall gather all its plunder into the middle of the street, and completely burn with fire the city and all its plunder, for the LORD your God. It shall be a heap forever; it shall not be built again. So none of the accursed things shall remain in your hand, that the LORD may turn from the fierceness of His anger and show you mercy, have compassion on you and multiply you, just as He swore to your fathers, because you have listened to the voice of the LORD your God, to keep all His commandments which I command you today, to do what is right in the eyes of the LORD your God.

a. Such an abomination: The word abomination here refers to a gross, offensive idolatry. Later in Daniel and in the New Testament, the word is used in the phrase abomination of desolation, which refers to the ultimate idolatry of the Antichrist - the establishing of an idolatrous image of himself in the most holy place (2 Thessalonians 2:3-4).

i. "The term abominable thing is used in the Old Testament for something that is totally displeasing to God and denotes something impure, unclean, and totally devoid of holiness." (Thompson)

b. You shall surely strike the inhabitants of that city with the edge of the sword; utterly destroying it: If the investigation finds that the city is indeed given over to idolatry, it is then to be treated as a Canaanite city. They were to utterly destroy the city, including its property. The property was to be given to the LORD by destroying it, a form of "sacred destruction."

i. This made certain that no one could profit materially by declaring a city given over to idolatry. If this provision were not in the Law of Moses one could imagine a city being plundered under this pretense.

ii. "The very same punishment which was inflicted upon the cities of the cursed Canaanites, to whom having made themselves equal in sin, it is but fit and just that God should equal them in punishment." (Poole)

c. It shall be a heap forever; it shall not be built again: The destroyed town was to be left as a heap forever. The word heap is literally tell, and the word tell is used in Arabic for any ruined sight. Throughout Israel today, one will see curious mounds rising from a plain. These tells are the heaped up remains of ancient destroyed cities, covered over with centuries of dust and accumulated dirt.

d. To do what is right in the eyes of the LORD your God: This demonstrates that Israelites were never to regard ethnic or national bonds greater than the bonds that tied them to the LORD God; if there fellow countrymen were given over to idolatry, they were not to be spared.

i. This chapter asks an important question: What would it take to lead you away from God? Would signs and wonders do it? What if your mate forsook God, or all of your friends? What if culture, or nationalism, or ethnic ties called you away from Jesus? We must never such ties to come before our bond to Jesus. We must decide, as the song says, "Though none go with me, still I will follow."

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 13 (Chapter Introduction)

Overview

Deu 13:1, Enticers to idolatry; Deu 13:6, how near soever unto thee; Deu 13:9, are to be stoned to death; Deu 13:12, Idolatrous cities are not to be spared.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 13 (Chapter Introduction)

CHAPTER 13

Enticers to idolatry, being permitted by God to try Israel, were to be stoned to death., Deu 13:1-5 , though near of kin, Deu 13:6-11 . A city found guilty of idolatry to be burnt and utterly destroyed, Deu 13:12-16 . They were not to take any of its cursed things, but to obey God’ s command, that his mercy might be upon them, Deu 13:17,18 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 13 (Chapter Introduction)

(Deu 13:1-5) Enticers to idolatry to be put to death.

(Deu 13:6-11) Relations who entice to idolatry not to be spared.

(Deu 13:12-18) Idolatrous cities not to be spared.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 13 (Chapter Introduction)

Moses is still upon that necessary subject concerning the peril of idolatry. In the close of the foregoing chapter he had cautioned them against the peril that might arise from their predecessors the Canaanites. In this chapter he cautions them against the rise of idolatry from among themselves; they must take heed lest any should draw them to idolatry, 1. By the pretence of prophecy (Deu 13:1-5). II. By the pretence of friendship and relation (Deu 13:6-11). III. By the pretence of numbers (Deu 13:12-18). But in all these cases the temptation must be resolutely resisted and the tempters punished and cut off.

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

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Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 13 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 13

In this chapter the Israelites are taught how to discern a false prophet, shun and punish him, Deu 13:1, what to do with enticers to idolatry, not only not to consent to them, but, without favour and affection to them, endeavour to bring them to just punishment, and be the first that should inflict it on them, Deu 13:6 and how to behave towards a city drawn into idolatry, as to inquire the truth of it; then make war against it; destroy all in it, men, women, children, and cattle; and burn the spoil of it, and suffer not anything at all belonging to it to cleave unto them, Deu 13:12.