Verse 1

If there arise among you a prophet,.... A false prophet, a lying prophet, as the Targum of Jonathan; one that pretends to be a true prophet, and to be sent of God, and to come from him with a message from him, a new revelation or doctrine, or in his name, to foretell things to come; the former is chiefly meant. Such prophets did arise in Israel before the time of Christ, and have since arose under the Christian name; see Pe2 2:1, or a dreamer of dreams; the same with the prophet, only to be distinguished by the different manner of their having the mind and will of God revealed to them, pretended to; either by vision or by dream, which were the two usual ways in which the Lord spake to the true prophets, Num 12:6 so that the prophet is one who pretended he had a vision from the Lord, and the dreamer one that had a dream from him, or something revealed to him in a dream; and dreams are sometimes used for false doctrines, vain, deceitful, and illusory; see Jer 23:25. The Targum of Jonathan calls him"a dreamer of a dream of pride:''such persons are generally prompted by the pride of their own hearts to take such a method to make themselves famous and respected among men; and usually bring such doctrines with them which are agreeable to the pride and vanity of human nature: and giving thee a sign or a wonder; for the confirmation of his mission and doctrine; such as Moses wrought before the children of Israel and before Pharaoh. Signs are expressions or representations of things to come to pass; wonders, such as either do, or seem to exceed the common course of nature, or be contrary to it.

Verse 2

And the sign and wonder come to pass whereof he spake unto thee,.... The sign he promised to give, or the miracle he proposed to do, to show the reality of his mission, and the truth of his doctrine, which is performed, or seemingly performed, by legerdemain, by magic art, or by the help of the devil; which the Lord sometimes suffered for the trial of the faith and obedience of his people, and for the hardening of others in their unbelief, and which issues in their destruction; see Th2 2:9, saying, let us go after other gods (which thou hast not known), and let us serve them; other gods besides the one living and true God, the Creator of all things; strange gods, the idols of the people, as the Targum of Jonathan; such as they had never heard of, nor had any knowledge of, nor any benefit from, as they had of the Lord their God. Now the doctrines of these, and of their worship, are what the false prophet or dreamer is supposed to come with, and inculcate into the minds of the people; and for the confirmation of which, and in order to draw them into the reception of them, and act according to them, he proposed to give a sign or wonder.

Verse 3

Thou shall not hearken to the words of that prophet, or that dreamer of dreams,.... Even though he does give the sign, and work the wonder; for it might be reasonably concluded there must be fallacy in him, and that neither he nor his miraculous sign could come from God, who would never send a person to enable him to do signs and wonders, to persuade men to believe and act contrary to a former declaration of his mind and will; to break a plain law of his, as in Deu 5:7, this would be to contradict and deny himself; whatever therefore is contrary to a known law or established doctrine, either of law or Gospel, let it come from whom it will, or pretend to be confirmed by miracles, is not to be received; see Gal 1:8, for the Lord your God proveth you, whether you love the Lord your God with all your heart, and with all your soul; for should they be prevailed upon by such a prophet to hearken to his doctrine, and embrace it, and act according to it, it would be a plain case that they did not cordially love the Lord, since they could so easily, and by such pretences, be drawn aside from the true worship of him, and serve other gods; on the other hand, it would be a proof of their sincere affection for God, and of their close and strict attachment to him, that notwithstanding such specious pretences made, and such miracles wrought, yet abode by him and his worship, and could not be wrought upon to forsake him and follow other gods and serve them; see Co1 11:19.

Verse 4

Ye shall walk after the Lord your God,.... As he has directed, according to the laws and rules which he has given, both with respect to their moral and civil conduct, and their religious worship of him; and so the Targum of Jonathan,"ye shall walk after the worship of the Lord your God:" and fear him, and keep his commandments; fear to offend him, and so keep his commandments; or keep his commandments from or through fear; not a servile but a filial one, a reverential affection for him; this is the whole duty of man, Ecc 12:13, and obey his voice; in his word, or by his prophets and ministers: it may very well be understood of the voice of Christ, the Angel that went before them, whose voice they were continually to hearken to and obey, Exo 23:21. and you shall serve him, and cleave unto him; it may respect all religious worship, both private and public; the Targum of Jonathan restrains it to prayer, but it not only includes that, but all other acts of piety and devotion, and which are to be constantly performed and not departed from; for so to do is to cleave to the Lord as a man to his wife, or a woman to her husband, in which conjugal relation God and his people Israel were, he was an husband unto them, and to do otherwise is to go a whoring from him after other gods.

Verse 5

And that prophet, or that dreamer of dreams, shall be put to death,.... Which death, according to the Targum of Jonathan, was to be killed with the sword: because he hath spoken to turn you away from the Lord your God; or "spoken revolt against the Lord" (l), high treason against him, delivering out doctrine that tends to cause his subjects to rebel against him, and revolt from him; and therefore he is justly deserving of death, to draw off a people from him he had been so good and kind unto; so that to apostasy would be added the sin of ingratitude: which brought you out of the land of Egypt, and redeemed you out of the house of bondage; and so was not only their Lord by creation whom they ought to serve, but by redemption, which laid them under double obligation to serve him: to thrust thee out of the way which the Lord thy God commanded thee to walk in; not by external force, but by the power of persuasion, by enticing words and arguments: so shalt thou put the evil away from the midst of thee; the evil man, by putting him to death, and the evil of idolatry, by not listening to the words of the false prophet. (l) "apostasiam", Junius & Tremellius, Piscator; "defectionem", Tigurine version.

Verse 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, Sa1 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.

Verse 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.

Verse 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.

Verse 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. (m) Misn. Sanhedrin, c. 1. sect. 7. (n) Ibid. c. 7. sect. 10. Maimon. Obede Cochabim, c. 5. sect. 3.

Verse 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.

Verse 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.

Verse 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.

Verse 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.

Verse 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. (o) Maimon. Obede Cochabim, c. 4. sect. 3. 6.

Verse 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.

Verse 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). (p) Misn. Sanhedrin, c. 11. sect. 6. (q) lbid. Maimon. & Bartenora in ib.

Verse 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.

Verse 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. Next: Deuteronomy Chapter 14

Verse 4

God permitted false prophets to rise up with such wonders, to try the Israelites, whether they loved Him, the Lord their God, with all their heart. (נסּה as in Gen 22:1.) אהבים הישׁכם, whether ye are loving, i.e., faithfully maintain your love to the Lord. It is evident from this, "that however great the importance attached to signs and wonders, they were not to be regarded among the Israelites, either as the highest test, or as absolutely decisive, but that there was a certainty in Israel, which was so much the more certain and firm than any proof from miracles could be, that it might be most decidedly opposed to it" (Baumgarten). This certainty, however, was not "the knowledge of Jehovah," as B. supposes; but as Luther correctly observes, "the word of God, which had already been received, and confirmed by its own signs," and which the Israelites were to preserve and hold fast, without adding or subtracting anything. "In opposition to such a word, no prophets were to be received, although they rained signs and wonders; not even an angel from heaven, as Paul says in Gal 1:8." The command to hearken to the prophets whom the Lord would send at a future time (Deu 18:18.), is not at variance with this: for even their announcements were to be judged according to the standard of the fixed word of God that had been already given; and so far as they proclaimed anything new, the fact that what they announced did not occur was to be the criterion that they had not spoken in the name of the Lord, but in that of other gods (Deu 18:21-22), so that even there the signs and wonders of the prophets are not made the criteria of their divine mission.

Verse 5

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.

Verse 7

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. Sa1 18:1, Sa1 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.

Verse 9

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.

Verse 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 Archologie, ii. p. 262).

Verse 13

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.

Verse 15

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.

Verse 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.

Verse 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).

Verse 1

Here is, I. A very strange supposition, Deu 13:1, Deu 13:2. 1. It is strange that there should arise any among themselves, especially any pretending to vision and prophecy, who should instigate them to go and serve other gods. Was it possible that any who had so much knowledge of the methods of divine revelation as to be able to personate a prophet should yet have so little knowledge of the divine nature and will as to go himself and entice his neighbours after other gods? Could an Israelite ever be guilty of such impiety? Could a man of sense ever be guilty of such absurdity? We see it in our own day, and therefore may think it the less strange; multitudes that profess both learning and religion yet exciting both themselves and others, not only to worship God by images, but to give divine honour to saints and angels, which is no better than going after other gods to serve them; such is the power of strong delusions. 2. It is yet more strange that the sign or wonder given for the confirmation of this false doctrine should come to pass. Can it be thought that God himself should give any countenance to such a vile proceeding? Did ever a false prophet work a true miracle? It is only supposed here for two reasons: - (1.) To strengthen the caution here given against hearkening to such a one. "Though it were possible that he should work a true miracle, yet you must not believe him if he tell you that you must serve other gods, for the divine law against that is certainly perpetual and unalterable." The supposition is like that in Gal 1:8, If we, or an angel from heaven, preach any other gospel to you - which does not prove it possible that an angel should preach another gospel, but strongly expresses the certainty and perpetuity of that which we have received. So here, (2.) It is to fortify them against the danger of impostures and lying wonders (Th2 2:9): "Suppose the credentials he produces be so artfully counterfeited that you cannot discern the cheat, nor disprove them, yet, if they are intended to draw you to the service of other gods, that alone is sufficient to disprove them; no evidence can be admitted against so clear a truth as that of the unity of the Godhead, and so plain a law as that of worshipping the one only living and true God." We cannot suppose that the God of truth should set his seal of miracles to a lie, to so gross a lie as is supposed in that temptation, Let us go after other gods. But if it be asked, Why is this false prophet permitted to counterfeit this broad seal? It is answered here (Deu 13:3): "The Lord you God proveth you. He suffers you to be set upon by such a temptation to try your constancy, that both those that are perfect and those that are false and corrupt may be made manifest. It is to prove you; therefore see that you acquit yourselves well in the trial, and stand your ground." II. Here is a very necessary charge given in this case, 1. Not to yield to the temptation: "Thou shalt not hearken to the worlds of that prophet, Deu 13:3. Not only thou shalt not do the thing he tempts thee to, but thou shalt not so much as patiently hear the temptation, but reject it with the utmost disdain and detestation. Such a suggestion as this is not to be so much as parleyed with, but the ear must be stopped against it. Get thee behind me, Satan." Some temptations are so grossly vile that they will not bear a debate, nor may we so much as give them the hearing. What follows (Deu 13:4), You shall walk after the Lord, may be looked upon, (1.) As prescribing a preservative from the temptation: "Keep close to your duty, and you keep out of harm's way. God never leaves us till we leave him." Or, (2.) As furnishing us with an answer to the temptation; say, "It is written, Thou shalt walk after the Lord, and cleave unto him; and therefore what have I to do with idols?" 2. Not to spare the tempter, Deu 13:5. That prophet shall be put to death, both to punish him for the attempt he has made (the seducer must die, though none were seduced by him - a design upon the crown is treason) and to prevent his doing further mischief. This is called putting away the evil. There is no way of removing the guilt but by removing the guilty; if such a criminal be not punished, those that should punish him make themselves responsible. And thus the mischief must be put away; the infection must be kept from spreading by cutting off the gangrened limb, and putting away the mischief-makers. such Dangerous diseases as these must be taken in time.

Verse 6

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.

Verse 12

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, Co1 5:12, Co1 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, Pe2 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 (Co2 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, Co1 10:21, Co1 10:22.

Verse 1

13:1-18 Prophets who tried to lead Israel away from the one true God were guilty of treason, which carried the death penalty. No other religion insisted on exclusive worship of their national gods; consequently, such harsh penalties for the worship of competing deities were unknown elsewhere in the ancient Near East.

13:1 God performed signs and miracles to induce amazement and faith in those who witnessed them (see 6:22). False prophets and magicians were able to replicate these feats to a degree and thus sometimes led God’s people astray (see Exod 7:11, 22; 8:7).

Verse 5

13:5 visionaries: Literally dreamer of dreams. • purge (literally burn): God wanted false prophets to be completely eliminated, leaving no residue of their evil ways. See also 17:12; 19:13.

Verse 6

13:6 neither you nor your ancestors have known: The Israelites had heard of these false gods before, but they had never worshiped them. Doing so would violate the first two commandments, the essence of the covenant.

Verse 9

13:9 Strike the first blow yourself: Because the guilty parties would be members of one’s own family (13:6), this difficult demand would test the depth of a person’s commitment to worship the Lord exclusively. Love for God must take priority over love for family members and friends (Matt 10:34-39).

Verse 13

13:13 scoundrels (literally sons of Belial): In Hebrew, “son(s) of” often expresses group affiliation or shared characteristics. Scoundrels typically deceived others and led them astray (Prov 6:12; 16:27; 19:28; Nah 1:11).

Verse 14

13:14 A detestable act is any deed or even thought that is offensive to God (see study notes on 7:25-26; 12:31).

Verse 16

13:16 The spoils of war, or plunder, were not to be kept. God had designated them for complete destruction (see 2:34; Lev 27:28-29).