Exegetical and Hermeneutical Commentary of Deuteronomy 13:12
If thou shalt hear [say] in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,
12 18 (13 19 in Heb.). Against a City seduced to Other Gods
Deu 13:12. in one of thy cities ] So Hebrew. R. V. concerning is hardly possible (though cp. Psa 92:12). As the words define not the place where the report has been heard, but the subject of the report, the guilty city itself; therefore either saying has been carelessly misplaced and should follow hear (tell) (cp. Jos 22:11) or more probably the writer has designedly but awkwardly brought up the object of the law from the subordinate to the principal clause so as to make it prominent from the first: cp. Deu 31:29 (Dillm., Driv.). Translate: if thou shalt hear tell, that, in one of the cities, which certain base fellows have gone out, etc.
cities ] or towns; these social forms in Israel are much more frequent in D than tribes which under the settled conditions of the people towns gradually displaced; nearly always (exceptions Deu 19:1, Deu 20:16 and LXX of Deu 12:5) in these laws they are units of judiciary: here, Deu 19:1-13 (on the cities of refuge), Deu 21:2 ff. (with criminal responsibility for murders committed near them), Deu 21:19 ff., Deu 22:15 ff., Deu 22:24, Deu 25:8: their representatives being their elders. The other phrase within thy gates is used of judiciary matters in Deu 16:18, Deu 17:2; Deu 17:8 (otherwise it is reserved for religious and charitable directions: see on Deu 12:12; Deu 12:21). But judges and officers are to be chosen according to thy tribes, Deu 16:18 (for tribes see also Deu 12:5; Deu 12:14).
giveth ] is about to give.
Deu 13:13. Certain base fellows ] Hebrew, men, sons of belial usually but doubtfully taken as worthlessness (as if a compound = no use), good-for-nothing fellows, Scot. ‘ne’er-do-weels.’ In early writings of the churlish, foul-mouthed, violent, drunken, unchaste, perjurers and abandoned criminals, but also of rebels against authority and religion as here (Jdg 19:22; Jdg 20:13; 1Sa 1:16; 1Sa 2:12 ; 1Sa 10:27; 1Sa 25:17; 1Sa 25:25 ; 2Sa 16:7; 2Sa 20:1; 1Ki 21:10; 1Ki 21:13). In D only here and Deu 15:9 (of a base word or thought), and nowhere else in Hexateuch.
are gone out ] The vb. is used of going forth of set purpose to do something (Jdg 9:8; 1Sa 23:15) or, along with coming in, of all kinds of business (Deu 28:6, Deu 31:2). So here it might just mean deliberately and (of course) in public (opp. secretly, Deu 13:6); but the addition from the midst of thee conveys the suggestion of apostasy from Israel: they went out from us but they were not of us (1Jn 2:19).
drawn away ] Deu 13:5: draw thee aside ( q.v.).
Let us go and worship, etc.] See Deu 13:2 ; Deu 13:6.
Deu 13:14. inquire ] See Deu 11:12, Deu 12:30, Deu 17:4; Deu 17:9, Deu 19:18; in this sense or a similar darash is used elsewhere in the Pent. only in Lev 10:16. Make search, aar, investigate, in D only here; elsewhere of exploring a land and of examining a case (Job 29:16). Ask diligently, well, or thoroughly; ask, sha’al, like darash, to make inquest.
and the thing certain ] or the story established or substantiated (Deu 17:4), or the case well-founded.
abomination ] See on Deu 7:25.
Deu 13:15. thou shalt surely ] i.e. the whole nation.
with the edge of ] Hebrew, mouth of.
destroying it utterly ] devoting or putting it to the ban or erem. On this see Deu 2:34; it is the hardest form of the erem which is here pronounced upon an apostate city of Israel.
and the cattle, etc.] Not in LXX; probably a later addition to the law and if so illustrative of the ease with which its varied forms and degrees of stringency (see on Deu 2:34) arose (but see Driver’s note here).
Deu 13:16. street ] broad or open place. So far as they have been unearthed the streets of ancient Canaanite towns were as narrow as those of the villages of modern Palestine. But there was always a broad place, just inside the gate, where local courts and consultations were held.
every whit ] a whole offering, holocaust. Hebrew kall usually synonymous with ‘olah (see Deu 12:6), but here used of the erem; so in Jdg 20:40 of a city set on fire and its smoke: the whole offering of the city went up to heaven.
an heap ] or mound. Heb., as Ar., tel ( tell), in both languages also applied to the mounds on which living cities stand, their dead selves; the remains of their previous gradual decay or overthrow: all the cities standing on their mounds (Jos 11:13, etc.).
Deu 13:17. devoted thing ] The thing banned, as well as the banning, was called erem. See on Deu 2:34, Deu 7:26, and cp. Jos 6:18.
turn from the fierceness of his anger ] So Jos 7:26, after the erem was fulfilled on Achan.
and shew thee mercy, etc.] Jer 42:12.
multiply thee ] Again this promise! Deu 1:10, Deu 6:3 ( q.v.), Deu 7:13, etc.
Deu 13:18. The usual condition attached to promises in Deut.: possibly editorial.
right ] Sam., LXX add and good.
Fuente: The Cambridge Bible for Schools and Colleges
City was to keep jealous watch over city, as man over man. The clause which the Lord thy God hath given thee to dwell in significantly reminds them that the real ownership of their dwellings rested in the Lord (compare Lev 25:23), and that they, the mere tenants, must not allow His property to become a center of rebellion against His just authority.
Fuente: Albert Barnes’ Notes on the Bible
12-18. Certain men, the children ofBeliallawless, designing demagogues (Jdg 19:22;1Sa 1:16; 1Sa 25:25),who abused their influence to withdraw the inhabitants of the city toidol-worship.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
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).
Fuente: Keil & Delitzsch Commentary on the Old Testament
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,1Co 5:12; 1Co 5:13. And, even when they were ordered to preserve their religion in the first principles of it by fire and sword to propagate it. Those that are born within the allegiance of a prince, if they take up arms against him, are dealt with as traitors, but foreign invaders are not so. The city that is here supposed to have become idolatrous is one that formerly worshipped the true God, but had now withdrawn to other gods, which intimates how great the crime is, and how sore the punishment will be, of those that, after they have known the way of righteousness, turn aside from it, 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 the” (says Moses), “God will multiply you the more; the body of your nation will lose nothing by the letting out of this corrupt blood.” Lastly, Though we do not find this law put in execution in all the history of the Jewish church (Gibeah was destroyed, not for idolatry, but immorality), yet for the neglect of the execution of it upon the inferior cities that served idols God himself, by the army of the Chaldeans, put it in execution upon Jerusalem, the head city, which, for is apostasy from God, was utterly destroyed and laid waste, and lay in ruins seventy years. Though idolaters may escape punishment from men (nor is this law in the letter of it binding now, under the gospel), yet the Lord our God will not suffer them to escape his righteous judgements. The New Testament speaks of communion with idolaters as a sin which, above any other, provokes the Lord to jealousy, and dares him as if we were stronger than he,1Co 10:21; 1Co 10:22.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 12-18:
The text considers the case of the inhabitants of a city being led into idolatry.
“Children of Belial,” or “sons of worthlessness,” from beli yaal, a compound word meaning to have no worth. The term “Belial” is generally treated as a proper name. It is translated in the KJV as an adjective, “wicked,” in Deu 15:9, and in Neh 1:11.
“Withdrawn,” nadach, “to drive or force away,” translated “thrust” in verse 5. The term implies a drawing away by force, or strong persuasion.
When a report of such apostasy was heard, there was to be a careful inquiry and search, to determine if it were true.
“Inquire,” darash, “make inquisition, require (proof).”
“Make search,” chaqar, “search out, an investigation.”
“Ask diligently,” shaal, with the idea of asking in counsel, consulting.
No action was to be taken merely on the basis of a rumor, or an unsubstantiated report. The language denotes a full judicial inquiry. Action could be taken only after the facts were fully substantiated.
The length of time required for such a judicial inquiry would also allow ample time for repentance on the part of the guilty, and the forsaking of the sin of idolatry.
When it was determined that the inhabitants of a city were indeed guilty of following wicked men into idolatry, the rest of the nation was to declare war on the guilty town, and utterly destroy it. Every living thing in the city was doomed to death, the implication being that any person remaining in the city was in agreement with the idolatrous practices, and thus was guilty. All the “spoils” of the city, the personal effects of the citizens were to be piled in the plaza or the open area where the city court was held, and burned. The city itself was to be burned with fire, and reduced to a mound of rubble. It was never to be rebuilt, but to remain as a perpetual monument to God’s judgment upon idolatry. All the livestock of the city were to be slaughtered and destroyed. No part or parcel of anything in the city could be taken as the spoils of war.
Only as the people were Willing to execute this judicial sentence upon idolatry could they be assured that God would not destroy the entire nation for this sin.
The text of this chapter teaches that the drastic measures to be taken against idolatry were not mere acts of personal pique or resentment or anger. These measures were deliberate acts of judicial procedures, in which God’s people identified with His justice, to execute judgment upon rebellion.
Judgment upon the sin of idolatry was for the good of God’s people. Sin brings death, Rom 6:23; Jas 1:15. Sin must be forsaken, in a spirit of genuine repentance. Only as the sinner confesses, repents, and forsakes sin can he obtain mercy.
Fuente: Garner-Howes Baptist Commentary
12. If thou shalt hear say. If impiety and rebellion should more widely prevail, Moses declares that whole cities, together with their inhabitants, should rather be destroyed, than that so great a crime should remain unpunished. Hence we may better infer how unholy is the tenderness of those who would have no punishment inflicted for the violation of the religion of God. If any sedition may have arisen in an army or nation, and the contagion may have spread through the whole multitude, the severity of a just and moderate ruler does not usually proceed further than to punish the ringleaders; when, therefore, God commands all without exception to be destroyed, the great atrocity of the crime is made apparent. Hence, too, we are admonished, that zeal for God’s glory is but cold among us, unless true religion is held to be of more value than the preservation of a single city or people. But if so many together are to be dragged to death in crowds, their impudence is more than detestable, and their pity cruelty itself, who would take no account of God’s injured majesty, so that one man may be spared. And since we are created to no other end, and live for no other cause than that God may be glorified in us, it is better that the whole world should perish, than that men should enjoy the fruits of the earth in order that they may contaminate it with their blasphemies. If those who first professed Christ’s name had been inspired with such zeal as this, true religion would never have been overwhelmed, and almost extinguished by so many corruptions. But we must always bear in mind what I have already said, that this severity must not be resorted to except when the religion is suffering, which is not only received by public authority and general opinion, but which is proved on solid grounds to be true; so that it may clearly appear that we are the avengers of God against the wicked.
Fuente: Calvin’s Complete Commentary
(12) If thou shalt hear say in one of thy cities.The only case of this kind is the case of Gibeah. We may fairly assume the abominations done there to have been connected with idolatry, from the allusions in Hos. 9:9; Hos. 10:9. But the outrage rather than the idolatry seems to have excited the indignation of Israel (see Judges 20, 21). It is noticeable that in the remonstrance with the Benjamites at Gibeah(Jdg. 20:13): Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israelthere seems to be an allusion to the language of this chapter in Deu. 13:5; Deu. 13:11.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Judgment On The City That Rebels ( Deu 13:12-17 ).
The same was to be true for any city in Israel that turned after idolatry. It must not be tolerated. But note the extensiveness of the enquiry that should be made first. This was no place for hasty judgments. ‘Enquire — search — ask diligently.’ It must not be done on the basis of a rumour, but only after intensive investigation. The same principle no doubt applied to the previous examples. And no gain was to be made by anyone from it. All that was in that city must be devoted to Yahweh, and destroyed, and the city itself made a ruin never to be rebuilt because it was tainted with blasphemy. The offence was so great that all that was connected with it must be destroyed.
The general principle behind these words should be noted, that no judgment must be passed without a fair hearing. To judge someone summarily and without fair consideration is to follow the Evil One, and sadly too many Christians, and even ministers, do it.
Analysis using Moses’ words:
a If you shall hear tell concerning one of your cities, which Yahweh your God gives you to dwell there, saying, “Certain base fellows (‘worthless people’) are gone out from the midst of you, and have drawn away the inhabitants of their city, saying, Let us go and serve other gods, which you have not known” (Deu 13:13).
b Then shall you enquire, and make search, and ask diligently, and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of you (Deu 13:14).
c You shall surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is in it and its cattle, with the edge of the sword (Deu 13:15).
c And you shall gather all the spoil of it into the midst of its street, and shall burn with fire the city, and all its spoil every whit, to Yahweh your God, and it shall be a heap for ever. It shall not be built again (Deu 13:16).
b And there shall cleave nothing of the devoted thing to your hand, that Yahweh may turn from the fierceness of his anger, and show you mercy, and have compassion on you (Deu 13:17).
a And multiply you, as He has sworn to your fathers, when you shall listen to the voice of Yahweh your God, to keep all His commandments which I command you this day, to do that which is right in the eyes of Yahweh your God (Deu 13:18).
In ‘a’ reference is made to certain unworthy people who live in a city which Yahweh their God has given His people to dwell in, a great boon for which they owe Him their allegiance and yet they have turned away from Him (and will thus be under His anger), and in the parallel is the blessing that will come to those are not base and Who cleave to Yahweh their God doing what is right in His eyes. In ‘b’ diligent enquiry is to be made into the situation in order to eradicate any evil or abomination, and in the parallel nothing that is abominable and fitted to devotion to destruction is to cleave to His righteous people so that the anger of Yahweh may be turned away and they at least be spared through His compassion. In ‘c’ the sentence on the wayward city is described and in the parallel this is expanded on.
Deu 13:12-14
‘ If you shall hear tell concerning one of your cities, which Yahweh your God gives you to dwell there, saying, “Certain base fellows (‘worthless people’) are gone out from the midst of you, and have drawn away the inhabitants of their city, saying, Let us go and serve other gods, which you have not known, then shall you enquire, and make search, and ask diligently, and, behold, if it be truth, and the thing certain, that such abomination is wrought in the midst of you,’
If news came of the defection of a city, given to them by Yahweh, to other gods, (it is Yahweh’s city and they are handing it over to the enemy), brought about by ‘worthless people’, (an expression of extreme contempt), then a full official investigation of the matter must be made. All Israel must be involved (accusing or taking a city was no simple matter). But they must only carry out the sentence when they know that the thing is certain. That this was taken seriously comes out in Judges 19-21, although the sin was of a different kind.
Note the word ‘abomination’ which is regularly used of idolatry. It is that which cannot be excused under any circumstances. It is totally displeasing to God and to be avoided at all costs. It is despicable.
But what an important general principle is established here for us. If you ‘hear tell’ you must not do anything without a thorough investigation. That is one difference between gossip and truth. Gossip is mischievously passing on rumours. Truth is something not spoken about until full enquiry has been made. The amount of harm which would have been prevented if only Christians and Christian leaders and others had taken this to heart is inestimable.
Deu 13:15-16
‘ You shall surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is in it and its cattle, with the edge of the sword. And you shall gather all the spoil of it into the midst of its street, and shall burn with fire the city, and all its spoil every whit, to Yahweh your God, and it shall be a heap for ever. It shall not be built again.’
But once the thing was proved the sentence must be carried out. The contamination was so great that the guilty were to be slain, their cattle destroyed, their goods burned with fire. All had been defiled. It was as though they had the plague. It was to be given back to Yahweh in the most devastating way. It was to be handed over to Him. It was to be ‘devoted’. Nothing must be saved from it. It was for ever to be a heap of testimony to what had been done.
Deu 13:17-18
‘ And there shall cleave nothing of the devoted thing to your hand, that Yahweh may turn from the fierceness of his anger, and show you mercy, and have compassion on you, and multiply you, as he has sworn to your fathers, when you shall listen to the voice of Yahweh your God, to keep all his commandments which I command you this day, to do that which is right in the eyes of Yahweh your God.’
Not a single thing must be saved from the destruction, and above all no one must be tempted to take anything for themselves (compare Joshua 7). They must not let anything cleave to them. All was tainted. It must be devoted to Yahweh in order to cleanse the land. Then Yahweh would not need to come and exact justice on a rebellious and tainted land. The picture is very much that of an Overlord against whom a city has rebelled, but with others taking His side against His enemies (otherwise they would be seen as sharing their guilt). Compare what happened to Gibeah for their abomination (Jdg 20:42-48).
“That Yahweh may turn from the fierceness of his anger.” This was no minor misdemeanour, and Yahweh’s anger was directed towards the whole land for allowing this in their midst. We are to recognise that we are as much guilty for sin that we allow, as for sin that we commit. Unless we have done what we could to be rid of it we are equally guilty.
And by their obedience the people will obtain mercy. Note the threefold ‘show you mercy, have compassion on you, multiply you’, indicating complete vindication. They will not share in the guilt of the city. And they will find that their Overlord is as gracious to them as He was before. He will neither punish the innocent nor clear the guilty. He will continue to fulfil His covenant, having compassion on them and multiplying them as He swore to their fathers.
“When you shall listen to the voice of Yahweh your God, to keep all his commandments which I command you this day, to do that which is right in the eyes of Yahweh your God.” And this would be because they had listened to the voice of Yahweh their God, and were keeping His commandments, and doing what was right in His eyes (another triad). The lesson is clear. Response and obedience will bring blessing, disobedience will bring judgment.
The whole chapter emphasises the words of the second commandment, that Yahweh is jealous over the purity of His people, and will visit iniquity on the guilty and have compassion on the thousands Who love Him and keep His commandments (Deu 5:9-10; Exo 20:5-6).
Fuente: Commentary Series on the Bible by Peter Pett
Seducers Among Fellow-Citizens.
v. 12. If thou shalt hear say in one of thy cities which the Lord, thy God, hath given thee to dwell there, saying, v. 13. Certain men, the children of Belial, v. 14. then shalt thou enquire, v. 15. thou shalt surely smite the inhabitants of that city with the edge of the sword, destroying it utterly, v. 16. And thou shalt gather all the spoil of it, v. 17. And there shall cleave naught of the cursed thing to thine hand, v. 18. when thou shalt hearken to the voice of the Lord, thy God, to keep all His commandments which I command thee this day,
Fuente: The Popular Commentary on the Bible by Kretzmann
Ver. 12-15. If thou shalt hear say in one of thy cities From the case of particular persons, Moses proceeds to that of whole cities; by which must be meant Israelitish cities, professing the true religion. Children of Belial signify the most profligate and worthless: Belial signifies, properly, one who is good for nothing, subject to no law, no yoke; and so is a fit name for the devil, and all the sons of disobedience. See Jdg 19:22. 1Sa 1:16; 1Sa 10:27; 1Sa 17:25. The rabbis, not without reason, understand the present law thus: If the inquisitors found, upon due examination, that there was evident proof of the charge alleged against the city, they were to make their report to the Sanhedrim, who were first to endeavour, by arguments and persuasions, to reclaim the people of the place to their duty; and if they prevailed, they were pardoned: but if they continued obstinate, then the Sanhedrim commanded the people of Israel to raise an army, besiege the place, and enter it by force, if they could not otherwise; and when the city was taken, several courts were appointed to try and condemn all who were guilty: if they proved to be the lesser part of the city they were stoned, and the rest freed from punishment; if the majority were found guilty, they were all adjudged to be cut off by the sword, together with their wives and children. See Selden de Syned. lib. iii. c. 5.
Fuente: Commentary on the Holy Bible by Thomas Coke
The sacred writer rises by a gradation from the sin of individuals to that of a whole city, and here in this instance, like as in the case of Sodom, GOD is so jealous of his honor, that rather than his glory shall be tarnished, all shall be swept away with the besom of destruction. Reader, pause over this solemn account, call to remembrance your own apostacy, unbelief, denials of GOD and the like, and then look up to JESUS, as the only means whereby thou art preserved to this day, amidst all the idols which you have set up at various times in the heart. Oh, how precious is it to behold that LAMB of GOD, which hath taken away the sins of his people. Joh 1:29 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Deu 13:12 If thou shalt hear [say] in one of thy cities, which the LORD thy God hath given thee to dwell there, saying,
Ver. 12. If thou shalt hear say. ] Rumours are not always to be credited, nor always to be contemned.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 13:12-18
12If you hear in one of your cities, which the LORD your God is giving you to live in, anyone saying that 13some worthless men have gone out from among you and have seduced the inhabitants of their city, saying, ‘Let us go and serve other gods’ (whom you have not known), 14then you shall investigate and search out and inquire thoroughly. If it is true and the matter established that this abomination has been done among you, 15you shall surely strike the inhabitants of that city with the edge of the sword, utterly destroying it and all that is in it and its cattle with the edge of the sword. 16Then you shall gather all its booty into the middle of its open square and burn the city and all its booty with fire as a whole burnt offering to the LORD your God; and it shall be a ruin forever. It shall never be rebuilt. 17Nothing from that which is put under the ban shall cling to your hand, in order that the LORD may turn from His burning anger and show mercy to you, and have compassion on you and make you increase, just as He has sworn to your fathers, 18if you will listen to the voice of the LORD your God, keeping all His commandments which I am commanding you today, and doing what is right in the sight of the LORD your God.
Deu 13:13 worthless men Literally this means sons of Belial (BDB 116). The Hebrew word meant worthless one or good for nothing (cf. Jdg 19:22; Jdg 20:13; 1Sa 10:27; 1Sa 30:22; 1Ki 21:10; 1Ki 21:13; Pro 6:12). By the NT time, Belial had become synonymous with Satan (cf. 2Co 6:15).
seduced See note at Deu 13:10.
Deu 13:14 This verse lists a series of VERBS of investigation (all Qal PERFECTS):
1. NASB investigate
NKJV, NRSV inquire
NJB look into the matter
The VERB is BDB 205, KB 233, meaning investigate, cf. Deu 17:4; Deu 17:9; Deu 19:18
2. NASB, NKJV search out
NJB examine it
The VERB is BDB 350, KB 347, meaning search, cf. Psa 139:1; Psa 139:23; Pro 18:17
3. NASB inquire thoroughly
NKJV ask diligently
NJB inquire most carefully
This is a combination of BDB 981, KB 1371, Qal PERFECT, inquire and BDB 405, KB 408, Hiphil INFINITIVE ABSOLUTE, thoroughly, cf. Deu 17:4; Deu 19:8
Deu 13:15 you shall. . .utterly destroy This phrase utterly destroy (BDB 355) means totally dedicated to God for destruction. See full note at Deu 3:6. The same consequence meted out to pagans would be suffered by the Jews if they worshiped other gods.
Deu 13:16
NASBit shall be a ruin forever
NKJVit shall be a heap forever
NRSVit shall remain a perpetual ruin
TEVit must be left in ruins forever
NJByou must lay it under the curse of destruction
This last phrase was a Hebrew curse idiom (e.g., Jos 8:28; Jer 49:2). For the concept of forever see Special Topic: Forever (‘olam) .
Deu 13:16 put under the ban This is the Hebrew concept of dedicating the spoils of holy war to Him (BDB 356). The very thing treated here (and Deu 13:17) occurs in Joshua 6-7!
Deu 13:17-18 Notice the flow of thought:
1. Idolatry deserves judgment (i.e., holy war, all that breathes, dies), Deu 13:12-15.
2. All the spoils of the city are given to YHWH as a whole burnt offering (i.e., in holy war, all valuables given to YHWH), Deu 13:16-17
3. Obedience brings blessing, Deu 13:17-18 :
a. He turns from His burning anger
b. He shows mercy, cf. Deu 30:3
c. He has compassion (same root as above, BDB 933)
d. He brings abundance
e. He fulfills oath to the fathers
4. Blessing is conditional on obedience, Deu 13:18
doing what is right in the sight of the LORD your God This phrase occurs several times in Deuteronomy (cf. Deu 6:18; Deu 12:28; Deu 13:18). It also occurs in 1Ki 11:38; 1Ki 14:8; 1Ki 15:11; 1Ki 22:43; 2Ki 12:3. YHWH is the standard of justice and righteousness by which all are judged. See Special Topic: RIGHTEOUSNESS .
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Why is this chapter so severe in its treatment of other faiths?
2. Can this chapter be a basis of our dealing with other faiths in our day?
3. How do you recognize a false spokesman for God? What about the miraculous?
4. Explain the OT concept of corporality (ie. one effects all), which answers a multitude of questions about the NT.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
hath given = giveth.
Fuente: Companion Bible Notes, Appendices and Graphics
Jos 22:11-34, Jdg 20:1, 2-17
Reciprocal: Deu 17:4 – inquired Jos 18:11 – between the children
Fuente: The Treasury of Scripture Knowledge
The town 13:12-18
The closest example of a whole town apostatizing that occurred in Israel that Scripture records appears in Judges 20 : the case of Gibeah, a city in Benjamin (cf. Sodom). The circumstances were not exactly the same, but the other Israelites did discipline this town because of its gross sinfulness. In such cases the whole city was to be destroyed and not rebuilt.
"This doom, which goes contrary to the common practice of rebuilding towns on the ruins of the site, as the stratigraphic remains of tells in the Middle East plainly show, indicates how serious the Lord considered any defection from him." [Note: Kalland, p. 98.]
Achan (Joshua 7) was an Israelite who violated God’s command to take nothing "under the ban" (Deu 13:17). Ai was not an Israelite town when Achan committed his sin, but God’s dealings with Achan show how important the observance of this law was.
"Of all potential crimes in ancient Israel, the one described in this chapter was the most dangerous in terms of its broader ramifications: to attempt deliberately to undermine allegiance to God was the worst form of subversive activity, in that it eroded the constitutional basis of the potential nation, Israel. In its implications, the crime would be equivalent to treason or espionage in time of war." [Note: Craigie, The Book . . ., p. 222.]
Agitation that promoted sedition received careful attention and strict penalties in other ancient Near Eastern political treaties as well as in the Deuteronomic Code. [Note: Moshe Weinfeld, Deuteronomy and the Deuteronomic School, pp. 91-100.]
God’s people need to be aware of the serious danger of idolatry and deal with it in their midst. The Israelites were to execute those among them who engaged in spiritually seditious activities. Christians are to separate from false teachers except for purposes of evangelism and instruction (cf. 2Ti 3:13-17; 2Pe 2:1-3; 2Pe 3:17-18; 2Jn 1:9-11; Jud 1:17-25).