Deuteronomy · Chapter 13

V. 1. 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.

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, twa oth, what appears to be a miraculous proof of his mission; or a wonder, tpwm 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 1. Moses, foreseeing how liable the Israelites, in after ages, would be to be deluded by false prophets, who, under pretence of divine revelations, or communications of divine power, while indeed they were assisted by no other than wicked and infernal spirits, might foretel some future events, or work some wondrous and unaccountable things as demonstrations of their false doctrine, and thereby persuade others to join in their idolatrous worship, here proceeds to show how such false pretenders to divine inspiration might be known, and lays down a law, according to which they were to be dealt with. If there arise among you — One of your own nation, for such might both be seduced, and afterward become seducers of others; a prophet — That is, a false prophet, one who falsely pretends to have received a divine message. Or a dreamer of dreams — One that pretends some god has revealed himself to him in visions or dreams. And giveth thee a sign — Foretels some future and wonderful events as a sure sign thereof; as the prophets of Jehovah were wont to do, 1 Samuel 10:2-7; 1 Kings 13:3. It must be observed that sign and wonder here signify the same thing, and comprehend all miracles whatsoever, whether the foretelling of something that is out of the reach of human knowledge, or the performing some work that exceeds human power.

1. A prophet, or a dreamer — Two methods of divine revelation are here mentioned. Comp. Numbers 12:6: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream.” It is taken for granted that what this prophet announced comes to pass, or that prodigies have been performed, but they are like the signs and lying wonders of 2 Thessalonians 2:6. If such a prophet taught the people to depart from Jehovah he was not to be heard. This is in agreement with what Paul, in Galatians 1:8, says: “Though we, or an angel from heaven, preach any other gospel unto you than that we have preached unto you, let him be accursed.”

Verses 2, 3. And the sign or wonder come to pass — God permitting Satan or his agents to do what is above the ordinary course of nature for thy trial. Saying, Let us go after other gods — That is, who, upon the sign’s coming to pass which he gave thee to confirm his doctrine, would persuade thee to go after other gods. Thou shalt not hearken unto that prophet — Shalt not receive his doctrine; but, though the event confirm the prediction, thou shalt look upon him as a liar, and teacher of false doctrine. For the Lord your God proveth you — That is, trieth your faith, love, and obedience, and examineth your sincerity by your constancy in his service, in opposition to all temptations to desert it. To know — Or make known publicly and openly, namely, that both you and others may know and see it, in order that the justice of his dispensations toward you, whether in judgment or mercy, may be evident and glorious. The reasonableness of what Moses here enjoins is manifest. For the existence and infinite perfections of the one living and true God, the truth and goodness of his religion, and the authority of his laws being already so fully demonstrated by evidences of all kinds, evidences continued, and beyond all exception; and, on the contrary, the gods of the heathen being so evidently either nonentities or false pretenders to divinity, and their worship so full of absurdity, folly, and the worst kinds of wickedness, it was not to be thought that a mere miracle, or a number of miracles or wonders, for the performance of which, if really performed, they could not account, or the fulfilling of a prediction, by any opposer of the true God, was a sufficient reason why they should abandon God’s worship, call in question the truth of his religion, or go after any other god. Moses properly teaches them that the true divinity of miracles and wonders ought to be judged of by the doctrines, designs, and purposes, for the abetting and confirming whereof they were wrought; that every pretender to miracles, who would seduce men to false and irrational principles of religion, was to be looked upon as an impostor, and notwithstanding all he could do or say, they were steadily to adhere to the service of Him who had given them so many proofs that he, and he alone, was the true God, and to his religion and worship, which had been so amply confirmed; concluding that God, by permitting such impostors, intended only to try their faith and sincerity. Compare 1 Corinthians 12:3; 1 John 4:1-6. We may infer from hence, that the attempts of the Roman Catholics to prove their peculiar doctrines by miracles are vain; for they ought first to show them to be agreeable to reason and religion, before they attempt to prove them by miracles. For so long as they appear contrary to reason and Scripture, and repugnant to common sense, it will never be in the power of miracles, how numerous and stupendous soever, to establish the truth of them. Far less of their pretended miracles, which are nothing else but mere tricks and impostures.

V. 3. 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.

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.

Verses 2, 3. And the sign or wonder come to pass — God permitting Satan or his agents to do what is above the ordinary course of nature for thy trial. Saying, Let us go after other gods — That is, who, upon the sign’s coming to pass which he gave thee to confirm his doctrine, would persuade thee to go after other gods. Thou shalt not hearken unto that prophet — Shalt not receive his doctrine; but, though the event confirm the prediction, thou shalt look upon him as a liar, and teacher of false doctrine. For the Lord your God proveth you — That is, trieth your faith, love, and obedience, and examineth your sincerity by your constancy in his service, in opposition to all temptations to desert it. To know — Or make known publicly and openly, namely, that both you and others may know and see it, in order that the justice of his dispensations toward you, whether in judgment or mercy, may be evident and glorious. The reasonableness of what Moses here enjoins is manifest. For the existence and infinite perfections of the one living and true God, the truth and goodness of his religion, and the authority of his laws being already so fully demonstrated by evidences of all kinds, evidences continued, and beyond all exception; and, on the contrary, the gods of the heathen being so evidently either nonentities or false pretenders to divinity, and their worship so full of absurdity, folly, and the worst kinds of wickedness, it was not to be thought that a mere miracle, or a number of miracles or wonders, for the performance of which, if really performed, they could not account, or the fulfilling of a prediction, by any opposer of the true God, was a sufficient reason why they should abandon God’s worship, call in question the truth of his religion, or go after any other god. Moses properly teaches them that the true divinity of miracles and wonders ought to be judged of by the doctrines, designs, and purposes, for the abetting and confirming whereof they were wrought; that every pretender to miracles, who would seduce men to false and irrational principles of religion, was to be looked upon as an impostor, and notwithstanding all he could do or say, they were steadily to adhere to the service of Him who had given them so many proofs that he, and he alone, was the true God, and to his religion and worship, which had been so amply confirmed; concluding that God, by permitting such impostors, intended only to try their faith and sincerity. Compare 1 Corinthians 12:3; 1 John 4:1-6. We may infer from hence, that the attempts of the Roman Catholics to prove their peculiar doctrines by miracles are vain; for they ought first to show them to be agreeable to reason and religion, before they attempt to prove them by miracles. For so long as they appear contrary to reason and Scripture, and repugnant to common sense, it will never be in the power of miracles, how numerous and stupendous soever, to establish the truth of them. Far less of their pretended miracles, which are nothing else but mere tricks and impostures.

3. The Lord your God proveth you — These false prophets with their lying wonders would test the sincerity of the obedience of the people. Comp. Deuteronomy 8:2.

V. 5. 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.

Verse 5. Because he hath spoken — Taught, or persuaded you. To turn you away from the Lord — To induce you to forsake God and his worship. This shows that the most certain character of a true prophet is to be taken from his doctrine, rather than from his miracles. To thrust thee out of the way — This phrase denotes 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.

5. That prophet, or that dreamer… shall be put to death — The endeavour to turn the people from the worship of Jehovah, in the condition the nation then was, constituted one of the greatest of crimes. The very existence of the nation depended upon their fidelity to the God who had led them out of Egypt and through the wilderness. Idolatry was treason.

V. 6. 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.

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 offence that could be committed against God, and the most destructive to society; hence the severest laws were enacted against it.

Verse 6. The son of thy mother — This is added, to restrain the signification of the word brother, which is often used generally for one near akin, 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.

Verse 6. If the son of thy mother entice thee. Brother and brethren being often vague words, in this case of spiritual wickedness, the culprit must be identified. Seduction to idolatry was a sin of total ruin.

6. If thy brother, etc. — Should the enticement to idolatry come from the bosom of the family, the head of the household was to see that the law was administered. The seeming severity of the code is tempered when we consider the debasing influences of the heathenism of the nations that were in possession of the land. The great lawgiver guarded zealously the true interests of his people.

Ver. 7. One end of the earth, should be translated, one end of the land.

V. 8. Conceal him-That is, smother his fault, hide or protect his person, but shalt accuse him to the magistrate, and demand justice upon him.

Verse 8. Neither shall thine eye pity him — The reason of the thing shows that two circumstances are implied: one is, that the seducer should be convicted by two sufficient witnesses before he should be put to death; the other, that the offender obstinately persisted in the defence of idolatry in spite of admonition; for who can doubt but a father, for instance, might save the life of his son, in case he brought him to timely repentance? Neither shalt thou conceal him — That is, smother his fault, hide or protect his person; but shalt accuse him to the magistrate, and demand justice upon him.

V. 9. 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.

Verses 9-11. Thou shalt surely kill him — Not privately, a permission to do which, under pretence of the party’s being guilty of the crime in question, would have opened the door to innumerable murders; but by procuring his death through the sentence of the magistrate. Thy hand shall be first upon him — As the witness of his crime; for he was to be stoned to death, and the accuser was to throw the first stone, together with the witnesses, Deuteronomy 17:7. This law, at first sight, may appear too great a trial to humanity; but it is indeed no more than requiring a compliance with that plain principle of religion and morality, to sacrifice all private considerations to the glory of God and good of mankind. All Israel shall hear and fear — The law, though severe, yet was just and necessary, and calculated to preserve the body of the people from the contagion of idolatry.

Verses 9-11. Thou shalt surely kill him — Not privately, a permission to do which, under pretence of the party’s being guilty of the crime in question, would have opened the door to innumerable murders; but by procuring his death through the sentence of the magistrate. Thy hand shall be first upon him — As the witness of his crime; for he was to be stoned to death, and the accuser was to throw the first stone, together with the witnesses, Deuteronomy 17:7. This law, at first sight, may appear too great a trial to humanity; but it is indeed no more than requiring a compliance with that plain principle of religion and morality, to sacrifice all private considerations to the glory of God and good of mankind. All Israel shall hear and fear — The law, though severe, yet was just and necessary, and calculated to preserve the body of the people from the contagion of idolatry.

Verses 9-11. Thou shalt surely kill him — Not privately, a permission to do which, under pretence of the party’s being guilty of the crime in question, would have opened the door to innumerable murders; but by procuring his death through the sentence of the magistrate. Thy hand shall be first upon him — As the witness of his crime; for he was to be stoned to death, and the accuser was to throw the first stone, together with the witnesses, Deuteronomy 17:7. This law, at first sight, may appear too great a trial to humanity; but it is indeed no more than requiring a compliance with that plain principle of religion and morality, to sacrifice all private considerations to the glory of God and good of mankind. All Israel shall hear and fear — The law, though severe, yet was just and necessary, and calculated to preserve the body of the people from the contagion of idolatry.

V. 13. 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.

Verse 13. Children of Belial] בליעל, from lb bal, not, and יעל yaal, profit;-Sept. andrev paranomoi, lawless men;-persons good for nothing to themselves or others, and capable of nothing but mischief.

Verse 13. Certain men, children of Belial — So the most profligate and worthless are called in Scripture. The expression properly signifies persons without yoke, lawless, and rebellious, that will suffer no restraint, that neither fear God nor reverence man. Are gone out from you — Have separated themselves from you in point of religion, and carry themselves stubbornly and presumptuously herein.

Ver. 13. Children of Belial. Benii Belijahal, most wicked men, who know not the Lord. Nouv paranomwn, children of the transgressors of the law; and elsewhere, “children of the devil.”

13. Children of Belial — Literally, Sons of worthlessness or wickedness, equivalent to wicked men. As in Psalm 18:4, where our version renders “floods of ungodly men,” the same word Belial is used. Also in Psalm 101:3, “I will set no wicked thing before mine eyes.”

V. 14. 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, Deuteronomy 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.

Verse 14. Then thou shalt inquire — This is meant of the magistrate, to whose office this properly belonged, and of whom he continues to speak in the same manner, thou, verse 15 and verse 16. The Jewish writers say, the defection of a city was to be tried by the great sanhedrim. If it appeared that they were thrust away to idolatry, they were to send two learned men to admonish them. If they repented, all was well; if not, all Israel was to go up and execute this sentence. Though 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.

V. 15. 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.

Verse 15. Thou shalt surely smite the inhabitants] If one city were permitted to practise idolatry, the evil would soon spread, therefore the contagion must be destroyed in its birth.

Verse 15. The inhabitants — Namely, all that were 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 was but just God should equal them in punishment.

V. 16. 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.

Verses 16, 17. For the Lord — For the satisfaction of God’s justice, the maintenance 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.

Ver. 16. Burn with fire the city. Oh Rome! Oh Rome! Here is thy sentence also, while worshipping a wafer god. “The kings shall burn thy flesh with fire.” Revelation 17:16. Let the protestant also beware of the latent idols in his heart.

16. Every whit, for the Lord thy God — lylk, here in our version rendered every whit, is in other places translated a holocaust, or “whole burnt offering.” Better rendered, a whole burnt offering to Jehovah thy God; that is, the city and the spoil were to be as utterly consumed as a whole burnt offering.

V. 17. Multiply thee-So thou shalt have no loss of thy numbers by cutting off so many people.

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!”

DEUTERONOMY

Verses 16, 17. For the Lord — For the satisfaction of God’s justice, the maintenance 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.

17. There shall cleave naught… to thine hand — How the violation of this command brought the anger of Jehovah upon the whole people is seen in the case of Achan. Joshua 7.