12 18 (13 19 in Heb.). Against a City seduced to Other Gods<\/p>\n
Deu 13:12<\/strong><\/span>. in<\/strong> one of thy cities<\/em> ] So Hebrew. R. V. concerning<\/em> is hardly possible (though cp. Psa 92:12<\/span>). 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<\/em> has been carelessly misplaced and should follow hear<\/em> (tell) (cp. Jos 22:11<\/span>) 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<\/span> (Dillm., Driv.). Translate: if thou shalt hear tell, that, in one of the cities, which certain base fellows have gone out<\/em>, etc.<\/p>\n cities<\/em> ] or towns<\/strong>; these social forms in Israel are much more frequent in D than tribes<\/em> which under the settled conditions of the people towns gradually displaced; nearly always (exceptions Deu 19:1<\/span>, Deu 20:16<\/span> and LXX of Deu 12:5<\/span>) in these laws they are units of judiciary: here, Deu 19:1-13<\/span> (on the cities of refuge<\/em>), Deu 21:2<\/span> ff. (with criminal responsibility for murders committed near them), Deu 21:19<\/span> ff., Deu 22:15<\/span> ff., Deu 22:24<\/span>, Deu 25:8<\/span>: their representatives being their elders<\/em>. The other phrase within thy gates<\/em> is used of judiciary matters in Deu 16:18<\/span>, Deu 17:2<\/span>; Deu 17:8<\/span> (otherwise it is reserved for religious and charitable directions: see on Deu 12:12<\/span>; Deu 12:21<\/span>). But judges and officers are to be chosen according to thy tribes<\/em>, Deu 16:18<\/span> (for tribes<\/em> see also Deu 12:5<\/span>; Deu 12:14<\/span>).<\/p>\n giveth<\/em> ] is about to give<\/strong>.<\/p>\n Deu 13:13<\/strong><\/span>. Certain base fellows<\/em> ] Hebrew, men, sons of belial<\/em> usually but doubtfully taken as worthlessness<\/em> (as if a compound = no use<\/em>), good-for-nothing fellows<\/em>, 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<\/span>; Jdg 20:13<\/span>; 1Sa 1:16<\/span>; 1Sa 2:12 ; 1Sa 10:27<\/span>; 1Sa 25:17<\/span>; 1Sa 25:25 ; 2Sa 16:7<\/span>; 2Sa 20:1<\/span>; 1Ki 21:10<\/span>; 1Ki 21:13<\/span>). In D only here and Deu 15:9<\/span> (of a base word<\/em> or thought<\/em>), and nowhere else in Hexateuch.<\/p>\n are gone out<\/em> ] The vb. is used of going forth of set purpose to do something (Jdg 9:8<\/span>; 1Sa 23:15<\/span>) or, along with coming in<\/em>, of all kinds of business (Deu 28:6<\/span>, Deu 31:2<\/span>). So here it might just mean deliberately and (of course) in public (opp. secretly, Deu 13:6<\/em><\/span><\/em>); but the addition from the midst of thee<\/em> conveys the suggestion of apostasy<\/em> from Israel: they went out from us but they were not of us<\/em> (1Jn 2:19<\/span>).<\/p>\n drawn away<\/em> ] Deu 13:5<\/em><\/span>: draw thee aside<\/em> ( q.v.<\/em>).<\/p>\n Let us go and<\/em> worship<\/strong>, etc.] See Deu 13:2<\/em><\/span> ; Deu 13:6<\/em><\/span><\/em>.<\/p>\n Deu 13:14<\/strong><\/span>. inquire<\/em> ] See Deu 11:12<\/span>, Deu 12:30<\/span>, Deu 17:4<\/span>; Deu 17:9<\/span>, Deu 19:18<\/span>; in this sense or a similar darash<\/em> is used elsewhere in the Pent. only in Lev 10:16<\/span>. Make search, aar<\/em>, investigate, in D only here; elsewhere of exploring a land<\/em> and of examining a case (Job 29:16<\/span>). Ask diligently, well<\/em>, or thoroughly; ask, sha’al<\/em>, like darash, to make inquest<\/em>.<\/p>\n and the thing certain<\/em> ] or the story established<\/strong> or substantiated (Deu 17:4<\/span>), or the case well-founded<\/em>.<\/p>\n abomination<\/em> ] See on Deu 7:25<\/span>.<\/p>\n Deu 13:15<\/strong><\/span>. thou shalt surely<\/em> ] i.e. the whole nation.<\/p>\n with the edge of<\/em> ] Hebrew, mouth of<\/em>.<\/p>\n destroying it utterly<\/em> ] devoting<\/em> or putting it to the ban or erem<\/em>. On this see Deu 2:34<\/span>; it is the hardest form of the erem<\/em> which is here pronounced upon an apostate city of Israel.<\/p>\n and the cattle<\/em>, 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<\/span>) arose (but see Driver’s note here).<\/p>\n Deu 13:16<\/strong><\/span>. street<\/em> ] broad<\/em> or open place<\/strong>. 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.<\/p>\n every whit<\/em> ] a whole offering<\/strong>, holocaust. Hebrew kall<\/em> usually synonymous with ‘olah<\/em> (see Deu 12:6<\/span>), but here used of the erem<\/em>; so in Jdg 20:40<\/span> of a city set on fire and its smoke: the whole offering of the city went up to heaven.<\/p>\n an heap<\/em> ] or mound<\/em>. Heb., as Ar., tel<\/em> ( tell<\/em>), 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<\/em> (Jos 11:13<\/span>, etc.).<\/p>\n Deu 13:17<\/strong><\/span>. devoted thing<\/em> ] The thing banned<\/em>, as well as the banning<\/em>, was called erem<\/em>. See on Deu 2:34<\/span>, Deu 7:26<\/span>, and cp. Jos 6:18<\/span>.<\/p>\n turn from the fierceness of his anger<\/em> ] So Jos 7:26<\/span>, after the erem<\/em> was fulfilled on Achan.<\/p>\n and shew thee mercy<\/em>, etc.] Jer 42:12<\/span>.<\/p>\n multiply thee<\/em> ] Again this promise! Deu 1:10<\/span>, Deu 6:3<\/span> ( q.v.<\/em>), Deu 7:13<\/span>, etc.<\/p>\n Deu 13:18<\/strong><\/span>. The usual condition attached to promises in Deut.: possibly editorial.<\/p>\n right<\/em> ] Sam., LXX add and good<\/em>.<\/p>\n 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<\/span>), and that they, the mere tenants, must not allow His property to become a center of rebellion against His just authority.<\/P> <\/p>\n 12-18. Certain men, the children ofBelial<\/B>lawless, designing demagogues (Jdg 19:22<\/span>;1Sa 1:16<\/span>; 1Sa 25:25<\/span>),who abused their influence to withdraw the inhabitants of the city toidol-worship.<\/P><\/p>\n If thou shalt hear say in one of thy cities<\/strong>,…. A report concerning them, anyone of them:<\/p>\n which the Lord thy God had given thee to dwell there<\/strong>; 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.<\/p>\n 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).<\/p>\n 12 If thou shalt hear say<\/I> in one of thy cities, which the LORD<\/B> thy God hath given thee to dwell there, saying, 13 Certain<\/I> 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<\/I> truth, and<\/I> the thing certain, that<\/I> 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<\/I> 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<\/B> 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<\/B> 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<\/B> thy God, to keep all his commandments which I command thee this day, to do that which is<\/I> right in the eyes of the LORD<\/B> thy God.<\/P> Here the case is put of a city revolting from its allegiance to the God of Israel, and serving other gods.<\/I><\/P> 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,<\/I>1Co 5:12<\/span>; 1Co 5:13<\/span>. 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,<\/I> 2 Pet. ii. 21<\/I><\/span>. 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?<\/I> No doubt he will. 3. They are supposed to be drawn to idolatry by certain men, the children of Belial,<\/I> 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<\/I> (2 Cor. vi. 15<\/span>), 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.<\/P> II. The cause is ordered to be tried with a great deal of care (v.<\/I><\/span> 14<\/span>): Thou shalt enquire and make search.<\/I> 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<\/span>. 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.<\/P> 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.<\/I><\/span> 15<\/span>), 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.<\/I><\/span> 16<\/span>. The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, v.<\/I><\/span> 17<\/span>. 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,<\/I> 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<\/I> (v.<\/I><\/span> 17<\/span>), that the Lord may turn from the fierceness of his anger,<\/I> 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,<\/I> 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,<\/I> and dares him as if we were stronger than he,<\/I>1Co 10:21<\/span>; 1Co 10:22<\/span>.<\/P> <\/p>\n Verses 12-18:<\/strong><\/p>\n The text considers the case of the inhabitants of a city being led into idolatry.<\/p>\n “Children of Belial,” or “sons of worthlessness,” from beli yaal, <\/strong>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<\/span>, and in Neh 1:11<\/span>.<\/p>\n “Withdrawn,” nadach, <\/strong>“to drive or force away,” translated “thrust” in verse 5. The term implies a drawing away by force, or strong persuasion.<\/p>\n When a report of such apostasy was heard, there was to be a careful inquiry and search, to determine if it were true.<\/p>\n “Inquire,” darash, <\/strong>“make inquisition, require (proof).”<\/p>\n “Make search,” chaqar, <\/strong>“search out, an investigation.”<\/p>\n “Ask diligently,” shaal, <\/strong>with the idea of asking in counsel, consulting.<\/p>\n 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 <\/strong>substantiated.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n 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.<\/p>\n Judgment upon the sin of idolatry was for the good of God’s people. Sin brings death, Rom 6:23<\/span>; Jas 1:15<\/span>. Sin must be forsaken, in a spirit of genuine repentance. Only as the sinner confesses, repents, and forsakes sin can he obtain mercy.<\/p>\n 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. <\/p>\n (12) If thou shalt hear say in one of thy cities.<\/strong>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<\/span>; Hos. 10:9<\/span>. But the outrage rather than the idolatry seems to have excited the indignation of Israel (see Judges 20, 21<\/span>). It is noticeable that in the remonstrance with the Benjamites at Gibeah(Jdg. 20:13<\/span>): Now therefore deliver us the men, the children of Belial, which are in Gibeah, that we Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n