Deuteronomy 13

Deu 13:7-8 . The punishment of such, Deu 13:9-11 . Of cities perverted from the pure worship of God, Deu 13:12-14 . How that city is to be treated, Deu 13:15 . All the spoil of it to be destroyed, Deu 13:16 . Promises to them who obey these directions, Deu 13:17 , Deu 13:18 . Verse 1 If there arise among you a prophet - Any pretending to have a Divine influence, so as to be able perfectly to direct others in the way of salvation; or a dreamer of dreams - one who pretends that some deity has spoken to him in the night-season; and giveth thee a sign, אות oth, what appears to be a miraculous proof of his mission; or a wonder, מופת mopheth, some type or representation of what he wishes to bring you over to: as some have pretended to have received a consecrated image from heaven; hence the origin of the Palladium, Numa's Shields, and many of the deities among the Hindoos. But here the word seems to mean some portentous sign, such as an eclipse, which he who knew when it would take place might predict to the people who knew nothing of the matter, and thereby accredit his pretensions. Verse 3 The Lord your God proveth you - God permits such impostors to arise to try the faith of his followers, and to put their religious experience to the test; for he who experimentally knows God cannot be drawn away after idols. He who has no experimental knowledge of God, may believe any thing. Experience of the truths contained in the word of God can alone preserve any man from Deism, or a false religion. They who have not this are a prey to the pretended prophet, and to the dreamer of dreams. Verse 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. Verse 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. Verse 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. Verse 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!" Introduction The Israelites are not to adopt superstitious customs in mourning, Deu 14:1 ,

Cautions Against Idolatry. ( b. c. 1451.) 1 If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2 And the sign or the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods, which thou hast not known, and let us serve them; 3 Thou shalt not hearken unto the words of that prophet, or that dreamer of dreams: for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul. 4 Ye shall walk after the Lord your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him. 5 And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the Lord thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee. Here is, I. A very strange supposition, v. 1, 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. i. 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 ( 2 Thess. ii. 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 ( v. 3 ): " The Lord your 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, v. 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 ( v. 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, v. 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.

A dreamer of dreams - One that pretends God hath revealed himself to him by visions or dreams. Giveth a sign or wonder - That is, shall foretell some strange and wonderful thing.

Thou shalt not hearken to that prophet - Not receive his doctrine, though the sign come to pass. For although when such a sign or wonder foretold did not follow or come to pass, it was a sign of a false prophet, yet when it did come to pass, it was no sufficient sign of a true one, especially, in such a case. There are many things, which may be wrought by evil spirits, God so permitting it for wise and just reasons, not only for the trial of the good, but also for the punishment of ungodly men. Proveth you - That is, trieth your faith and love and obedience. To know - Namely, judicially, or in a publick manner, so as both you and others may know and see it, that so the justice of his judgments upon you may be more evident and glorious.

To thrust - This phrase notes the great force and power of seducers to corrupt men's minds. So shalt thou put the evil away - Thou shalt remove the guilt, by removing the guilty.

The son of thy mother - 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. Thy daughter - 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.

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; 7 Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth; 8 Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 9 But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10 And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage. 11 And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you. 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, v. 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, v. 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 ( v. 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, Prov. i. 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 ( v. 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 thy God, v. 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 ( v. 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.

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

Thou shalt 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. Thou shalt cast the first stone at him, as the witness was to do.

12 If thou shalt hear say in one of thy cities, which the Lord thy God hath given thee to dwell there, saying, 13 Certain men, the children of Belial, are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which ye have not known; 14 Then shalt 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; 15 Thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein, and the cattle thereof, with the edge of the sword. 16 And 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 a heap for ever; it shall not be built again. 17 And there shall cleave nought of the cursed thing to thine hand: that the Lord may turn from the fierceness of his anger, and show thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; 18 When thou shalt hearken to the voice of the Lord thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the Lord thy God. 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, 1 Cor. v. 12, 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, 2 Pet. ii. 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 ( 2 Cor. vi. 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 ( v. 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. xviii. 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 ( v. 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, v. 16 . The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, v. 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 ( v. 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 that" (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, 1 Cor. x. 21, 22 .

Children of Belial - 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 - 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.

Enquire - 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.

The inhabitants - 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. 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 just God should equal them in punishment.

For the Lord - For the satisfaction of God's justice, the maintainance of his honour and authority, and the pacification of his offended majesty. It shall not be built - It shall be an eternal monument of God's justice, and terror to after ages.

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