Deuteronomy 13 commentary

Moses had cautioned against the peril that might arise from the Canaanites. Here he cautions against the rise of idolatry among themselves. It is needful for us to be well acquainted with the truths and precepts of the Bible; for we may expect to be proved by temptations of evil under the appearance of good, of error in the guise of truth; nor can any thing rightly oppose such temptations, but the plain, express testimony of God's word to the contrary. And it would be a proof of sincere affection for God, that, notwithstanding specious pretences, they should not be wrought upon the forsake God, and follow other gods to serve them.

It is the policy of Satan to try to lead us to evil by those whom we love, whom we least suspect of any ill design, and whom we are desirous to please, and apt to conform to. The enticement here is supposed to come from a brother or child, who are near by nature; from a wife or friend, who are near by choice, and are to us as our souls. But it is our duty to prefer God and religion, before the nearest and dearest friends we have in the world. We must not, to please our friends, break God's law. Thou shalt not consent to him, nor go with him, not for company, or curiosity, not to gain his affections. It is a general rule, If sinners entice thee, consent thou not, Pr 1:10. And we must not hinder the course of God's justice.

Here is the case of a city revolting from the God of Israel, and serving other gods. The crime is supposed to be committed by one of the cities of Israel. Even when they were ordered to preserve their religion by force, yet they were not allowed to bring others to it by fire and sword. Spiritual judgments under the Christian dispensation are more terrible than the execution of criminals; we have not less cause than the Israelites had, to fear the Divine wrath. Let us then fear the spiritual idolatry of covetousness, and the love of worldly pleasure; and be careful not to countenance them in our families, by our example or by the education of our children. May the Lord write his law and truth in our hearts, there set up his throne, and shed abroad his love!

After having restrained the Israelites from the strange delusions of the Gentiles, Moses now forbids them from being too credulous if false teachers should arise from among themselves, and warns them diligently to beware of all novel inventions, and not to turn aside in the very least degree from the Law, at the instigation of any one. For there is peril to be apprehended, not only from professed and manifest enemies, or from foreign superstitions, but Satan plots also by means of intestine deceits, and abuses the holy name of God in order to betray us. Therefore it behoves that the faith of the godly should not only be externally fortified and protected by the ramparts of the word, lest corruption should creep in from without, but also that it should be garrisoned within by the same word, lest novel imaginations should secretly insinuate themselves and destroy the purity of doctrine. Moreover, we gather from this prohibition that there is such certainty in the divine doctrines as to prevent our faith from being undermined or shaken, provided it has put forth into them living roots, and is firmly grounded upon them. For it would be vain for God to warn us against giving admission to false teachers, unless He, at the same time, shewed the means by which they were to be guarded against. And assuredly nothing can be more improbable than that religion should be ambiguous; and since the rule and definition of it is faithfully prescribed and set forth in the Law, justly does God require of His people that they should not waver, but constantly persist in the truth delivered to them. For truly does Isaiah declare respecting the Law, that in it it has not been said in vain to the seed of Jacob, that they should seek God’s face. See note on Deuteronomy 30:11, ante. (Isaiah 45:19.) But, in seeking God, it would not be sufficient to teach what is right, unless men’s minds are established in it; it is requisite, therefore, that religion should be sure and firm, or it will not be duly ordered. Nor is there any doubt that what Paul witnesses of the Gospel was true also of the Law, viz., that it armed its disciples against all the storms of temptation, that they “should be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men,” etc. (Ephesians 4:14.) But the words before us, when examined more closely and regularly, will shew, with greater clearness, the aim of the matter.

1. If there arise among you. We already perceive that the question is not respecting the falsities and errors which Satan had spread throughout the world, but respecting those which were to appear in the very bosom of the Church, as if it had been said that the Law was not only given in order to separate the Israelites from heathen nations, but to keep themselves in the purity and integrity of the faith; for just as now-a-days Christ betroths the Church to Himself by the preachers of the Gospel, (2 Corinthians 11:2,) that she may devote herself as a chaste virgin to His obedience, and not allow herself to be withdrawn from the simplicity of the faith by any seductions; so of old God espoused His ancient people to Himself, and bade them close their ears against impostors, who are, as it were, the seducers of Satan tempting them to violate that sacred and special bond of marriage whereby God would be united with His people. We shall speedily see wherefore God would have His Church exposed to this evil. Meanwhile it is useful to admonish believers of their danger, that they may be constantly watching against the snares of Satan; for this abomination did not only prevail in that particular age, but it will have its evil influence even to the end of the world. We must remember what Peter says, that “as there were false prophets among” the Jews of old, so also in the kingdom of Christ

“there shall be false teachers who privily shall bring in damnable heresies.” (2 Peter 2:1.)

Moses, however, does not merely speak of domestic enemies, but, of such as shall assume the title of Prophets in order that they may deceive with greater license and impunity. From hence we infer that it is not enough to have an honorable position, or a plausible name, whether pastor, or prophet, or priest, unless it be allied to sincerity in accordance with our calling; for who are the persons whom God here commands to be avoided and held in abomination? Just those who boasted themselves to be Prophets, but who, when carefully inquired into, were obliged to drop their mask, and driven to confusion. A particular appellation is subjoined to their general one, since the same individual is spoken of as “a dreamer of dreams,” because God of old time manifested Himself to the Prophets sometimes in visions and sometimes in dreams. Either of these, then, was an honorable pretext for conciliating favor. But the temptation which follows was still more dangerous, viz., if such an one should have commended himself by a successful prediction; for who would despise a prophecy authenticated by events, especially when Isaiah declares this to be the attribute of God alone? (Isaiah 45:21.) And the difficulty here is still increased, because in chap. 18, God appears to distinguish false Prophets from true ones by this very test. Addition in Fr., “disant, Que si le cas n’advient, le Prophete s’est ingere par presomption;” saying, that if the thing does not come to pass, the Prophet has meddled with it presumptuously. Thus I resolve the difficulty, God’s claiming to Himself the glory of foretelling events does not prevent Him from occasionally conferring even on the ministers of Satan the power of prophecy respecting some particular point. Balaam was worse than any hireling crier, wishing as he did to frustrate the eternal decrees of God, and yet we know that his tongue was directed by the divine inspiration of the Spirit so as to be the proclaimer of that grace which he had been hired to quench. There is, therefore, no inconsistency in this, that a man should be a perfidious impostor, and still endowed at the same time with a particular gift of prophecy, not so as always to deliver true revelations, (as, for instance, Caiaphas, who prophesied correctly once, was not always veracious,) but in so far as by God’s permission it shall be given him to foreknow this or that, so that one example of truth-telling may be the cloak for many falsehoods. Fitly, then, and properly, in the other passage, does God, by Moses, reprove the vanity of those rash spirits who promise what is not fulfilled. For we must take into consideration His intention. Many are there who bring themselves into notice by clandestine acts, and at length boldly burst forth and boast themselves to be prophets, whilst the people are in doubt whether they ought so to consider them. But since it most frequently happens that the folly of such men is betrayed by marks of infamy and disgrace inflicted upon them from above, so that the world may see that they have spoken falsely, justly does God declare that the event of their predictions is to be regarded, lest the Israelites should promiscuously and unreflectingly receive whatever they may hear. The principle, therefore, is established, that those speak in God’s name who predict what really comes to pass; for they could not declare the truth respecting things unknown to man unless God Himself should dictate it to them. This is the tendency of the answer of Jeremiah to Hananiah, —

“The prophets that have been before me and before thee of old, prophesied both against many countries, and against great kingdoms, of war, and of evil, and of pestilence. The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him.” (Jeremiah 28:8, 9.)

Hananiah promised that the war should end prosperously; but Jeremiah, knowing that he lied, brings him to an experimental proof of his falsehood, in case the facts should not correspond with what he had said. Thus far there is no inconsistency in our statement, that all true prophesies must proceed from God, and yet that the same Prophet who has predicted the truth may, in other points, be a deceiver And especially let us remark the admonition of Paul, that

“because they (the reprobate) receive not the love of the truth, that they may be saved; for this cause God sends them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness.” (2 Thessalonians 2:10-12,)

Hence we are taught that not only are the reins of Satan loosed in order that he may do injury, but that he is armed with power effectively to drag on the reprobate to final tied struction. Moses here teaches the same thing, for there are no reasonable grounds for the differences between Hebrew commentators as to the word sign. C. found in S. M.’s note on this verse that some of them understood the word signs to refer to such a sign as Jeremiah was to exhibit, (Jeremiah 27:2,) the like to which was done by the false Prophet Zedekiah, (1 Kings 22:12;) whilst others thought that the text spoke of what magicians might do by their art, as Moses had witnessed in Pharaoh’s presence. — W. It is unquestionable that signs were sometimes used in order to obtain credit for prophesies, as when Isaiah walked naked, (Isaiah 20:2,) and Jeremiah wore a yoke on his neck, (Jeremiah 18:10;) it is also unquestionable that Satan often deceives by magical incantations; but I have no doubt that by the words signifying the sign and the wonder, Moses here means anything incredible and unexpected, for the purpose of vaticination. The Hebrews use the word מופתים, mophethim, to express miracles whereby God portends anything future, as if He spoke from heaven. The word אות, oth, is more general, and is sometimes used for a banner, or a watchword, or signal, (symbolum.) Both are here put for extraordinary signs which testify the power of God, as if it were present; in this sense, Christ warns His disciples to beware of signs and lying prodigies. (Matthew 24:11.) But although Satan dazzles the eyes with his illusions, so as in his false rivalry to win to himself the glory of God, yet have we shewn from St. Paul, and Moses has before declared, that impostors in their working of miracles are the ministers of God’s vengeance, in order that the reprobate may be taken in their snares. Should any object that signs would be useless, which may be as well dangerous deceptions as confirmations of the truth, I reply, that such license has never been accorded to the devil, as that the light of God should not in the end shine forth from the midst of the darkness. It will happen, therefore, that the true power of God may be obscured for a time, (as we have seen before in the history of the magicians,) but that it will never be overwhelmed. Thus in the miracles, whereby the Law was ratified, the glory of God so shone forth that they might obtain credit without any hesitation from the godly. Such, without controversy, are the miracles which authenticate the Gospel, because they present evidences inscribed upon them by God by which all suspicion of deceit is fully removed. And, indeed, since men’s minds are involved in dull stupidity, and are blind even to the ordinary course of God’s dealings, so also they are almost always mistaken with respect to miracles, unless His word enlightens them to dispel the darkness. In order, therefore, that we may duly profit by signs, an inseparable connection must be established between them and doctrine; and Moses rightly teaches that they must be repudiated who shall endeavor to pervert piety under the pretext of signs, because they impiously and wickedly divide things which God has joined together, and improperly divert to a contrary use the signs which only serve as aids to righteous doctrine. But after the religion of the Jews had been sealed by sure and evident signs, it was wrong for them to attend to accidental signs, and not altogether without base ingratitude. We now arrive at the sum of this passage, viz., that they must persevere in the worship of the one God, so that not even prodigies should have any force to shake the people’s minds. The clause, therefore, “which thou hast not known,” must be observed; whereby Moses signifies that the glory of the God which they serve was so certainly testified that their levity in turning this way or that would be inexcusable; and thus the knowledge which ought to be firmly implanted in their hearts, and to abide therein, is opposed to all the artifices of the devil, which only affect unstable minds.

3. For the Lord your God proveth you. (Latin, tentat vos.) Whenever this word, which means to tempt, is applied to God, it is not used in a bad sense, for “to take by guile,” or, “to lay snares of deceit to entrap the unwary,” but only for “to prove or examine.” Now, God proves men’s hearts, not that He may learn what was before unknown, but to lay open what was before concealed. The expression, “to know,” therefore, refers to experimental knowledge only. The explanation of Augustine is tame and involved, Aug. de Genesi, lib. 1:34. “Sic dicetur etiam illud, ‘Tentat vos Dominus Deus vester, ut sciat si diligitis eum;’ non enim ut sciat ipse, quem nihil latet, sed ut scire nos faciat, quantum in ejus dilectione profecerimus, tentari nos permittit.” See also Tractatus 43, in Johannem, 5, 6. “That He may know, i.e., that He may cause you to know.” But, since it is so very common for human feelings to be attributed to God, where is the use of twisting words, which signify no more than that God makes trial, so that what might have been otherwise doubtful, should be actually displayed? Thus God tempted Abraham, when in an important matter He made trial of his faith or obedience. (Genesis 22:1.) Nor is what I have lately touched upon, and which we often read of, at all contradictory to this, viz., that God uses the instrumentality of Satan and of wicked men, in order to tempt men; because we must take into consideration the object to which He directs these trials, whereby it will be manifest that His design is very different from the malice and wiles of Satan. The reason here given is worthy of remark, because it removes the difficulty by which weak minds might have been easily disturbed. For nothing is less probable than that Satan should insult God and involve heaven and hell in war, or that he should assume to himself with impunity an attribute of God. Lest, then, such a discussion should trouble and weary the good, or keep them in perplexity, Moses thus anticipates it, by reminding them, that God does not meanwhile lie idle or asleep, having abandoned the care of His Church; Addition in French, “quand les seducteurs brouillent tout;” when seducers confuse everything. but that He designedly brings the truly pious to the proof, in order to distinguish them from the hypocrites; and this takes place, when they constantly persevere in the true faith against the assaults of their temptations, and do not fall from their standing. The Apostle declares the same thing also with regard to heresies, that they must needs arise in the Church, “that they which are approved may be made manifest.” (1 Corinthians 11:19.) Wherefore we must not be impatient, nor murmur against God, if He chooses that the firmness of our faith, which is more precious than silver or gold, should be tried in the fiery furnace; but it behoves us humbly to acquiesce in His justice and wisdom. If any should still object, that, since the weakness of mankind is only too notorious, God deals with them somewhat unkindly, when He subjects them to these dangerous temptations, an answer may be readily given. I acknowledge indeed that, since our carnal sense is tender, this may seem hard, and inconsistent with the fatherly kindness of God; for, surely, when a miracle presents itself before our eyes, it is difficult not to submit to it. But, since the temptation injures none but those whose impiety, which it lays bare, was already convicted and condemned, whilst the sincere worshippers of God are preserved free from injury, how unjust would it be to take away from God this liberty of plucking the mask from treachery and deceit? Whosoever loves God with a pure heart is armed with the invincible power of the Divine Spirit, that he should not be ensnared by falsehoods; God thus rewards true and not fictitious piety, so that whosoever are of a true heart, should be protected by his faithful guardianship, and never feel the deadly wound. Meanwhile, why should He not devote to just destruction those who wilfully desire to perish? Nor need we be surprised at what He elsewhere declares, that it is He who deceives false prophets, I presume that there is an allusion here to Ezekiel 14:9. that by them he may inflict just vengeance on the reprobate, who eagerly go in search of their destructive deceits. Since, then, all the good are sure to overcome, so that the wiles of Satan are to them nothing but the exercises of their virtue; why should God be blamed, because the malice of Satan and of the wicked prepares for them the grounds of their victory and triumph? Only let us cleave to this axiom, that all, who heartily love and reverence God, will always be sure and safe under the protection of God. It is true, I confess, that integrity of heart is a peculiar gift of God and the fruit of His secret election; but, since their own consciences reproach the reprobate with their contempt of God, their hypocrisy, pride, or depravity, the blame of the iniquity that dwells in them is unjustly laid upon God. This, then, is sufficient to refute all carnal and perverse reasonings and blasphemies, viz., that whosoever are right in heart are guarded by the aid of the Spirit from the poisonous influence of Satan, and that no one perishes against his will. And thus we come to the conclusion, that all who, having once seemed to embrace the doctrines of salvation, afterwards reject and deny them, had never possessed anything more than the disguise of a false profession, because, if they sincerely loved God, they would remain firm in heart in the midst of all things tending to disturb them. It will indeed sometimes happen that the pious also will fall into errors, and will be seduced by the wicked; but it will only be in some respects and for a time; so that they never fall from the foundation, and presently recover themselves, (resipiscant.) And then, it must also be observed, they pay the penalty of their negligence, or instability, because they have not been sufficiently attentive to God’s Word, or have not sufficiently devoted themselves to religious pursuits. Hence we further gather, that whilst many turn away professedly from the doctrines of religion, on the ground of their seeing so many contentions and disputes to distract them, it is a mere vain excuse to cover their profane neglect or hatred of God. It is true that there are great discrepancies of opinion, and very warm contentions; but whosoever in a teachable and gentle spirit shall seek after truth, and shall give himself over and submit himself as the disciple of God, he will never be without the spirit of judgment and discretion. But, since some listen disdainfully, some supremely despise it, some wish that God’s Word were altogether destroyed, others think lightly of it, the saying of the Prophet holds good, “that that dieth, let it die;” (Zechariah 11:9;) and what Paul after him declares, “But if any man be ignorant, let him be ignorant.” (l Corinthians 14:38.) Since it has always been the case that God’s truth was never hidden from anybody, except him whose mind the God of this world has blinded. (2 Corinthians 4:4.) And this especially takes place “Cela se verifie et demonstre principalement;” and this verifies and demonstrates itself principally. — Fr. when light has shone from heaven, which suffers none to go astray but those who shut their eyes. The remedy, therefore, is immediately subjoined, “Ye shall walk after the Lord your God;” as if Moses had said, it was sufficient for their preservation, that they had God to guide them in the right way, who had already prevented them by His gratuitous bounty. But, since numbers respond not to God’s call, and regard Him not when He points out the way to them, the words “and fear him” are added; because “the fear of God is the beginning of wisdom.” (Psalm 111:10.) Finally, Moses again inculcates that, if men are only resolved to obey God, they will be sufficiently taught by His voice what they ought to do. By the word “cleave,” perseverance is denoted, and titus he indirectly reproves the instability of those who forsake and forget God, and go astray after empty imaginations.

Deuteronomy 18

Deuteronomy 18:21, 22

21. And if thou say in thine heart, How shall we know the word which the Lord hath not spoken?

21. Quia si dixeris in corde tuo, Quomodo cognoscemus verbum quod non loquutus fuerit Jehova?

22. When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shalt not be afraid of him.

22. Quando loquetur propheta in nomine Jehovah, et non extiterit res illa, neque evenerit: sermo est quem non loquutus est Jehova, per superbiam enim loquutus est propheta ille: ne timeas ab eo.

5. And that prophet. Since the ministers of Satan deceive men by their plausible exterior, when they vaunt themselves to be the prophets of God, Moses had already admonished them, that all. teachers were not to be listened to indifferently, but that the true were to be distinguished from the false, and that, after judgment had, those should obtain credit who deserved it. He now subjoins the punishment of such as should creep in under the name of a prophet to draw away the people into rebellion. For he does not condemn to capital punishment those who may have spread false doctrine, only on account of some particular or trifling error, but those who are the authors of apostasy, and so who pluck up religion by the roots. Observe, again, that the season of this severity would not be until a positive religion should be established; and, therefore, the grossness of the impiety is expressly named, “if they should have tried to turn the people away from the worship of the true God.” Moreover, that all excuse might be obviated, Moses says that it is sufficiently manifested who God is, and how He is to be worshipped, both by the wonderful blessing of their redemption, as well as by the doctrine of the Law. Therefore, in order that God may shew that so heavy a punishment is justly inflicted upon apostates, He declares the certainty of that religion which should exist among the Israelites; as much as to say, that no pardon could be granted to such impious contempt, since God had abundantly proved the glory of His Godhead by the miracle of their redemption, and had manifested His will in the Law.

It must then be remembered, that the crime of impiety would not otherwise merit punishment, unless the religion had not only been received by public consent and the suffrages of the people, but, being supported also by sure and indisputable proofs, should place its truth above the reach of doubt. Thus, whilst their severity is preposterous who defend superstitions with the sword, so also in a well constituted polity, profane men are by no means to be tolerated, by whom religion is subverted. It is impossible not to be here reminded of Calvin’s acquiescence in the punishment of Servetus. In the principle he lays down, we have, as it were, his final apology for the part he took in that matter. Any discussion of the much-vexed question would here be out of place, but it may not be altogether amiss to introduce the few following calm reflections from the pen of a very able modern historian, M. de Felice — “1. Servetus was not an ordinary heretic; he was audaciously Pantheistic, and outraged the doctrine of all the great Christian communions, by saying that God in three persons was a Cerberus — a monster with three heads. 2. He had already been condemned to death by the (Roman) Catholic Doctors at Vienna in Dauphine. 3. The matter was adjudicated, not by Calvin, but by the magistrates of Geneva; and, if it be objected that his opinion must have influenced their decision, it must be remembered that the Councils of the other Reformed Cantons of Switzerland unanimously approved of the sentence. 4. It was of supreme importance that the Reformation should clearly separate its cause from that of an Infidel like Servetus. The (Roman) Catholic Church, which now-a-days accuses Calvin of having participated in his condemnation, would, in the sixteenth century, have much more harshly accused him, if he had sought for his acquittal.” — Hist, des Protestants de France. Liv. 1., Section 5. Thus they are unable to endure, who desire to be at liberty to make disturbances with impunity; and therefore they call those sanguinary who teach that the errors by which religion is undermined and thence destroyed, should be restrained by public authority. But what will they gain by openly raving against God? God commands the false prophets to be put to death, who pluck up the foundations of religion, and are the authors and leaders of rebellion. Some scoundrel or other gainsays this, and sets himself against the author of life and death. What insolence is this! “Quant a ce qui tels babouins alleguent,” etc. — Fr. As to their denial that the truth of God stands in need of such support, it is very true; but what is the meaning of this madness, in imposing a law upon God, that He should not make use of the obedience of magistrates in this respect? And what avails it to question about the necessity of this, since so it pleases God? God might, indeed, do without the assistance of the sword in defending religion; but such is not His will. And what wonder if God should command magistrates to be the avengers of His glory, when He neither wills nor suffers that thefts, fornications, and drunkenness should be exempt from punishment. In minor offenses it shall not be lawful for the judge to hesitate; and when the worship of God and the whole of religion is violated, shall so great a crime be fostered by his dissimulation? Capital punishment shall be decreed against adulterers; but shall the despisers of God be permitted with impunity to adulterate the doctrines of salvation, and to draw away wretched souls from the faith? Pardon shall never be extended to poisoners, by whom the body alone is injured; and shall it be sport to deliver souls to eternal destruction? Finally, the magistracy, if its own authority be assailed, shall take severe vengeance upon that contempt; and shall it suffer the profanation of God’s holy name to be unavenged? What can be more monstrous! But it is superfluous to contend by argument, when God has once pronounced what is His will, for we must needs abide by His inviolable decree

But it is questioned whether the law pertains to the kingdom of Christ, which is spiritual and distinct from all earthly dominion; and there are some men, not otherwise ill-disposed, to whom it appears that our condition under the Gospel is different from that of the ancient people under the law; not only because the kingdom of Christ is not of this world, but because Christ was unwilling that the beginnings of His kingdom should be aided by the sword. But, when human judges consecrate their work to the promotion of Christ’s kingdom, I deny that on that account its nature is changed. For, although it was Christ’s will that His Gospel should be proclaimed by His disciples in opposition to the power of the whole world, and He exposed them armed with the Word alone like sheep amongst wolves, He did not impose on Himself an eternal law that He should never bring kings under His subjection, nor tame their violence, nor change them from being cruel persecutors into the patrons and guardians of His Church. Magistrates at first exercised tyranny against the Church, because the time had not yet come when they should “kiss the Son” of God, and, laying aside their violence, should become the nursing fathers of the Church, which they had assailed according to Isaiah’s prophecy, that undoubtedly refers to the coming of Christ. (Isaiah 49:6-23.) Nor was it causelessly that Paul, when he enjoins prayers to be made for kings and other worldly rulers, added the reason that under them

"we may lead a quiet and peaceable life in all godliness and honesty.” (1 Timothy 2:2.)

Christ, indeed as He is meek, would also, I confess, have us to be imitators of His gentleness, but that does not prevent pious magistrates from providing for the tranquillity and safety of the Church by their defense of godliness; since to neglect this part of their duty, would be the greatest perfidy and cruelty. And assuredly nothing can be more base than, when we see wretched souls drawn away to eternal destruction by reason of the impunity conceded to impious, wicked, and perverse impostors, to count the salvation of those souls for nothing. But, if under this pretext the superstitious have dared to shed innocent blood, I reply that what God has once commanded must not be brought to nought on account of any abuse or corruption of men. For, if the cause alone abundantly distinguishes the martyrs of Christ from malefactors, though their punishment may be identical, so the Papal executioners will not bring it to pass by their unjust cruelty that the zeal of pious magistrates in punishing false and noxious teachers should be otherwise than pleasing to God. And this is admirably expressed in the words of Moses, when he reminds them that judgment must be passed according to the law of God. I have already said that. this severity must not be extended to particular errors, but where impiety breaks forth even into rebellion. When it is added, “to thrust thee out of the way, which the Lord thy God commanded thee,” we gather from it that none are to be given over to punishment, but those who shall have been convicted by the plain word of God, lest men should judge them arbitrarily. Whence it also appears that zeal will err in hastily drawing the sword, unless a lawful examination shall have been previously instituted.

Deuteronomy 17

Deuteronomy 17:12, 13

12. And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel.

12. Vir autem qui egerit in superbia ut non audiat sacerdotem qui stat ut illic ministret Jehovae Deo, tuo, aut judicem, morietur vir ille, et exterminabis malum ex Israele

13. And all the people shall hear, and fear, and do no more presumptuously.

13. Atque omnes e populo audi ant, ut timeant, neque in posterurn superbiant.

6 If thy brother, the son of thy mother. The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather “Une malice deliberee, et conceue de longue main;” deliberate malice, and aforethought. — Fr. the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared. Addition in Fr, “Quand ils tomberont en ceste malheurete de vouloir attirer quelqu’un en idolatrie;” when they shall fall into this iniquity of wishing to tempt any one to idolatry. The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires Addition in Fr., “En celuy qui se voudra monstrer bon zelateur de la religion;” in him, who would shew himself to be duly zealous in religion. such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, “thy brother, who proceeded from the same womb;” “the wife who sleeps in thy bosom or embrace;” “the friend whom you love as yourself;” in order that pure zeal, when it sees God’s sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory.

It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression “secretly.” For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread.

7 Namely, of the gods of the people. The sum of the matter is to this effect, that we should so acquiesce in the known truth, as that our ears may be closed to all the falsehoods by which it is opposed. Men’s neighborhood to each other commonly produces, by their intercommunication, a conformity of habits. Thus errors pass from one to the other; “Trottent ca et la, ct ont la vogue.” — Fr. and since we are generally prone to evil, the worse pervert the better. Since, then, the people of Israel were everywhere surrounded by idolaters, they might have easily been enticed to imitate them, unless measures were taken to prevent it. But the expression “round about” is used, because a pretext for yielding might have been taken from the fact, that the Israelites differed in religion not from a single nation only, but from all who surrounded them on every side. For to whatever quarter they looked, examples presented themselves to their eyes, whereby they were attracted to a new and strange form of religion. He afterwards amplifies this, by adding, even if those nations “be far off from thee;” for the Israelites were not divided from their neighbors only, but severed also from the whole human race. But this was no slight temptation, that they found no companions in the whole world, nor any nation, which agreed with them. Besides, distance itself sometimes causes us to have respect for those who are unknown to us; since the curiosity of men is volatile, and traverses in its levity sea and land, in order to procure for itself pestiferous monsters for the sake of their novelty. Meanwhile, God exalts the faith which is founded on His Word, in comparison with the manners, institutions, rites, and customs of all nations; for none has made any true proficiency in religion unless he abominates whatever is opposed to it.

9 But thou shalt surely kill him. He would not that every one should privately execute vengeance without a public trial; but he referred to the ordinary custom, that the witnesses should throw the first stone at condemned criminals, as we shall see elsewhere. For it was an admirable provision, that God would have those who had denounced the crime, to be the executors of its punishment, in order that they should be more cautious and moderate in giving their testimony. The reason, which is added at the end, “because he hath sought to thrust thee away from the Lord thy God, who brought thee out,” etc., again exaggerates the crime on the score of its ingratitude; which was detestable in proportion to the inestimable blessing of their deliverance. It was an act of gross wickedness to rebel against God after they had known Him; but it was still more gross to undervalue their Deliverer. Finally, the advantage and fruit of this severity is subjoined; for, whilst punishment was inflicted on one man’s crime, all others were inspired with terror; and thus the death of one is a wholesome discipline for all, in the way of example.

Deuteronomy 13

Deuteronomy 13:12-17

12. If thou shalt hear say in one of thy cities, which the Lord thy God hath given thee to dwell there, saying,

12. Si audieris de una urbium tuarum quas Jehova Deus tuus dat tibi ut habites ibi, aliquem dicen-tem:

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;

13. Egressi sunt quidam homines filii impietatis e medio tui, qui impulerunt habitatores urbis suae, dicendo, Eamus et colamus deos alienos quos non nostis.

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;

14. Tunc inquires, et investigabis diligenter: et siquidem veritas sit et rumor verus, quod facta sit abominatio ista in medio tui:

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.

15. Percutiendo percuties habitatores urbis illius acie gladii, perdendo eam, et quicquid in ea fuerit, et jumenta ejus acie gladii.

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 an heap for ever; it shall not be built again.

16. Atque omnia spolia ejus congregabis in medio plateae ejus, et combures igni urbem ipsam et omnia spolia ejus prorsus Jehovae Deo tuo, eritque tumulus perpetuus, non aedificabitur.

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 shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers;

17. Neque adhaerebit manui tuae quicquam de anathemate, ut avertatur Jehova ab ira furoris sui, et det tibi misericordias, misereaturque tui, ac te multiplicet quemadmodum juravit patribus tuis.

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.

13. Certain men, the children of Belial. Moses puts a case, which very often is wont to occur. For all do not break forth into impiety together at the same moment, but Satan stirs up some who are like fans to excite others; and by their instigations the multitude is led to imitate them. Moses calls such as these “children of Belial;” בליעל, Belial. If the authority of the points be conceded, this word must be considered as composed of בלי, without, and יעל, use, or profit, so as to correspond with our expression good-for-nothing; but, if the points be disregarded, it might be considered as made up of בלי, and על, without yoke; insubmissive, rebellious. S.M.’s note says, “Without the yoke of the Divine Law.” — W. by which word some think that rebellious (proefractos) men are pointed out, and expound it “without yoke.” Their opinion, however, seems to be more correct, who interpret it “men of nothing,” men in whom nothing good or praiseworthy is found; and literally translate it “those who are worthless.” “Ausquels il ne se trouve pas une seule goutte de bien.” — Fr. The Lat., “Eos, qui non ascendunt,” appears to be a misprint; possibly for qui non assis sunt? This expression is invariably applied to the wicked (sceleratis, improbis, et nequam;) and therefore Paul, contrasting Christ with Belial, designates by it Satan the chief of all the wicked. (2 Corinthians 6:15.) He uses the words “gone out,” as if they had dared to come forward, and openly to parade their impiety. But, though the evil may have originated with a few authors, he does not mean that punishment should stop with them; as if the instigation of others availed as an excuse for the multitude. And he enjoins diligent inquiry to be made, for two reasons: viz., lest they should connive at the iniquity, and be lax, and careless about it, or lest they should be too hasty and precipitate in their judgment; because, on the one hand, whilst we are never equitable, nor decide rightly in precipitation and anger, so on the other it betrays base indifference, and something like disloyalty, to overlook so great a crime. Thus both activity and moderation are commended, so that the judge may neither be lax, nor make any decision until the matter shall be carefully inquired into.

15 Thou shalt surely smite. Lest the severity of the punishment should occasion surprise, let us first observe that the error was unpardonable, because its authors, being educated in the doctrines of the Law, could not be deceived involuntarily, nor unless they had grown weary of religion, and set their hearts on the impostures of the devil. On this account God, in the Book of Jeremiah, in order to inveigh more heavily against the inconstancy of the Jews, refers them to distant isles and nations: “Passover (He says) and consider,” etc., “Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this,” etc. (Jeremiah 2:10-12.) For justly must their instability be accounted monstrous, that they should have voluntarily forsaken the fountain of life, and have been carried away to vanity by their preposterous love of novelty. If any should object that the little children at least were innocent, I reply that, since all are condemned by the judgment of God from the least to the greatest, we contend against Him in vain, even though He should destroy the very infants as yet in their mothers’ womb. When Sodom and the neighboring cities were swallowed up, we doubt not but that in the mighty multitude many infants and pregnant women also perished; and whilst our reason struggles against this, it is better rather to look up reverently to the Divine tribunal, than to subject it to our own laws. The same may be said of the destruction of Babylon; for when the Prophet exclaims: “Happy shall he be that taketh and dasheth thy little ones against the stones,” he assuredly eulogizes the just vengeance of God. (Psalm 137:9.) So also in this passage, if it does not appear to us agreeable to reason that the whole race of evil-doers should be exterminated, let us understand that God is defrauded of His rights, whensoever we measure His infinite greatness, which the angels themselves admiringly adore, by our own feelings. Although we must recollect that God would never have suffered any infants to be destroyed, except those which He had already reprobated and condemned to eternal death. But if we admit God’s right to deprive of the hope of salvation whomsoever He sees fit, why should the temporal punishment, which is much lighter, be found fault with? Rather let us learn from the severity of this Law, how detestable is the crime of setting up false and spurious modes of worship, since it contaminates not only the infants, whose age prevents them from being conscious of it, “Lesquels n’en sont point coulpables.” — Fr. but even the cattle and flocks, and the very houses and walls. For he proceeds immediately afterwards to say,

16. And thou shalt gather all the spoil of it. They are commanded to burn all the furniture, and whatever is found in the city; and the reason is subjoined, because it is accursed (anathema) If any city was taken in war, all that God here commands to be burnt was to be counted as spoil, for the Jews would pollute themselves by its very touch. It might be indeed that God’s intention was to obviate covetousness, lest the Jews should mix up their zeal with rapine; but the principal reason was that which Moses expresses, that the people might be more accustomed to detest the crime, which they saw to be so cruelly punished by God. The word חרם, cherem, which the Greeks have translated anathema, “Execration.” — Fr. properly means destruction, or abolition; but that which God would have annihilated, because He cannot bear the sight of it, is called חרם, before Him. Therefore it is said, “Thou shalt burn it to the Lord thy God;” for the translation which some give, “for (propter) the Lord,” is not quite literal. The sum is to this effect, that if they fear God’s vengeance for themselves, and desire to propitiate His favor, they must hold in execration the houses and property of those who have rebelled against the Law. Moreover, it is implied by the words “mercy” and “compassion,” that if God should deal with absolute justice, the wickedness of one city would suffice to destroy a whole country. Whence we gather, that a kind of expiation is demanded to propitiate God, when they are commanded utterly to destroy the city, and to cast every remnant of it into the fire.

Exodus 22

Exodus 22:18

18. Thou shalt not suffer a witch to live.

18. Maleficam non pateris vivere.

18. When thou shalt hearken. Although this sentence depends on something else, (as may be seen by referring to it,) yet is it general, and extends to the commendation of the whole Law. Moses teaches first, that the rule of a holy life must be sought from the mouth of God; and then adds that He must be obeyed not partially, but universally. He confirms also what I have said respecting obedience, for men only please God when they listen to His voice. Moreover, the expression is worth our notice, wherein Moses only assumes for himself the character of a minister, and claims power for God alone; for he says that he commands, but expressly explains that the commandments which he sets before them are God’s.

DEUTERONOMY 4

Deuteronomy 4:5-14

5. Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it.

5. Videte, docui vos statuta et judicia, sicut praecepit mihi Jehova Deus mens, ut sic faciatis in medio terrae, ad quam vos ingredimini ut possideatis eam.

6. Keep therefore, and do them: for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, surely this great nation is a wise and understanding people.

6. Custodietis itaque, et facietis: quia haec est sapientia vestra et intelligentia vestra coram populis: qui dum audierint omnia statuta haec, dicent, Certe populus hic sapiens et intelligens est gens haec magna.

7. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon him for?

7. Quae enim gens tam magna est cui sic appropinquent dii, sicut Jehova Deus noster in quibuscunque invocamus eum?

8. And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?

8. Et quae gens est tam magna cui sint statuta et judicia justa, sicut est universa haec lex, quam ego proporno hodie coram oculis vestris?

9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy sons, and thy sons’ sons:

9. Veruntamen cave tibi, et custodi animam tuam sollicite, ne obliviscaris rerum quas viderunt oculi tui, neve recedant e corde tuo cunctis diebus vitro tuae, et doceas ea filios tuos et filios filiorum tuorum.

10. Specially the day that thou stoodest before the Lord thy God in Horeb, when the Lord said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children.

10. Die quo stetisti coram Jehova Deo tuo in Horeb, quum diceret Jehova mihi, Congrega mihi populum, ut recenseam illis verba mea, quae discent, ut timeant me omnibus diebus quibus vixerint super terram, et filios suos doceant.

11. And ye came near, and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness.

11. Itaque accessistis, et stetistis sub monte: (mons autem ille ardebat igni usque ad medium coeli, tenebrae, nubes, et caligo.)

12. And the Lord spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice.

12. Et loquutus est Jehova ad vose medio ignis: vocem verborum vos audiebatis, at imaginem ullam non videbatis praeter vocem.

13. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone.

13. Et renuntiavit vobis pactum suum quod praecepit vobis, ut faceretis, decem verba, et scripsit illa in duabus tabulis lapideis.

14. And the Lord commanded me at that time to teach you statutes and judgments, that ye might do them in the land whither ye go over to possess it.

14. Mihi quoque praecepit Jehova eodem tempore ut docerem vos statuta et indicia, ut faceretis ea in terra ad quam transitis ut possideatis eam.

CHAPTER 13

De 13:1-5. Enticers to Idolatry to Be Put to Death.

1. If there arise among you a prophet--The special counsels which follow arose out of the general precept contained in De 12:32; and the purport of them is, that every attempt to seduce others from the course of duty which that divine standard of faith and worship prescribes must not only be strenuously resisted, but the seducer punished by the law of the land. This is exemplified in three cases of enticement to idolatry.

a prophet--that is, some notable person laying claim to the character and authority of the prophetic office (Nu 12:6; 1Sa 10:6), performing feats of dexterity or power in support of his pretensions, or even predicting events which occurred as he foretold; as, for instance, an eclipse which a knowledge of natural science might enable him to anticipate (or, as Caiaphas, Joh 18:14). Should the aim of such a one be to seduce the people from the worship of the true God, he is an impostor and must be put to death. No prodigy, however wonderful, no human authority, however great, should be allowed to shake their belief in the divine character and truth of a religion so solemnly taught and so awfully attested (compare Ga 1:8). The modern Jews appeal to this passage as justifying their rejection of Jesus Christ. But He possessed all the characteristics of a true prophet, and He was so far from alienating the people from God and His worship that the grand object of His ministry was to lead to a purer, more spiritual and perfect observance of the law.

De 13:6-18. Without Regard to Nearness of Relation.

6. If thy brother ... entice thee secretly--This term being applied very loosely in all Eastern countries (Ge 20:13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person. Piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate.

9. thou shalt surely kill him--not hastily, or in a private manner, but after trial and conviction; and his relative, as informer, was to cast the first stone (see on De 17:2; Ac 7:58). It is manifest that what was done in secret could not be legally proved by a single informer; and hence Jewish writers say that spies were set in some private part of the house, to hear the conversation and watch the conduct of a person suspected of idolatrous tendencies.

12-18. Certain men, the children of Belial--lawless, designing demagogues (Jud 19:22; 1Sa 1:16; 25:25), who abused their influence to withdraw the inhabitants of the city to idol-worship.

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.

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.

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.

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.

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.

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!"

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.

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.

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.

1 IF there arise among you a prophet, or a dreamer of dreams , and giveth thee a sign or a wonder :

(i. e.) One of your nation, for such might be both seduced and afterward seducers.

One that pretends himself to be one to whom God hath revealed himself either by visions or dreams. See Numb. 12. 6.

(i. e.) Shall foretell some strange and wonderful thing to come, as appears from ver. 2. as the true prophets used to do, as 1 Sam. 10.

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:

Which God may suffer for the reason after mentioned.

This word is to be joyned with the beginning of verse 1. If there arise among you a prophet, or dreamer of dreams, saving, what here follows, and giveth thee a sign, &c. to confirm his doctrine, such transpositions are frequent.

Marginal references: See chap. 18. 22. Jer. 28. 9. Mat. 7. 22.

3 Thou shalt not hearken to 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.

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, as is said Deut. 18. 22. yet when it did come to pass, it was no sufficient or infallible sign of a true one, especially in such a case when he brings in new Gods. The reason of the difference is, because many causes must concurre to make a thing good and true, but any one failure is sufficient to make a thing bad or false. And particularly there are many signs yea such as men may think to be wonders which may be wrought by evil spirits, God so permiting it for divers wise and just reasons, not onely for the trial of the good, as it here follows, but also for the punishment of ungodly men who would not receive Divine Truths though attested by many evident and unquestionable miracles and therefore are most justly exposed to these temptations to believe lies.

(i. e.) Tryeth your faith and love and obedience, examineth your sincerity by your constancy. See Mat. 24. 24. 2 Thes. 2. 11. Rev. 13. 14. See on Gen. 22. 1. Deut. 8. 2, 7.

That he may know it, to wit, 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.

Marginal references: 1 Cor. 11. 19.

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.

To wit, onely, as appears from the opposition. Compare Deut. 6. 13. with Mat. 4. 10.

Marginal references: chap. 10. 20.

5 And that prophet, or that dreamer of dreams shall be put 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 to walk in,) so shalt thou put the evil away from the midst of thee.

(i. e.) Taught or perswaded you.

To forsake God and his worship. He shews that the chiefest and most certain character of a true Prophet, is to be taken from his doctrine rather than from his miracles.

This phrase notes the great force and power of seducers to corrupt mens minds. Compare Deut. 4. 19. 2 King. 17. 21. Mat. 24. 24.

Either 1. that evil thing, that wicked doctrine and practise. Or 2. that wicked and scandalous man, that Idolater and seducer.

Marginal references: chap. 18. 20. Zech. 13. 3.; Heb. spoken revolt against the LORD.; chap. 22. 21, 24. 1 Cor. 5. 13.

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 , intice thee secretly, saying, Let us go and serve other gods, (which thou hast not known, thou, nor thy fathers▪)

This is added, to restrain the signification of the word brother, which is oft used generally for one near akin, and to express the nearness of the relation, the mothers side being the surest, and usually the ground of the truest and most fervent affection. See Gen. 20. 12.

Thy piety must overcome both thy affection to thy nearest relation, and thy compassion to the weaker Sex.

Either 1. that is near to thy heart, that hath thy dearest love. Or rather 2. that lieth in thy bosom, as it is expressed, Mic. 7. 5. Compare Gen. 16. 5. Prov. 5. 20. Deut. 28. 54. So we read of the husband of her bosom, Deut. 28. 56.

As dear to thee as thy self. The father and mother are here omitted not, as some fancy, because children might not in this nor in any case accuse their parents, for certainly they owe more reverence and duty to God, who is injured in this case, than to their parents, and Levi is commended for neglecting his father and mother in this case, but because they are sufficiently contained in the former examples, for since mens love doth usually descend more strongly than it ascends, and the relation of a wife is and ought to be nearer and dearer than of a parent, that favour which is denied to wives and children cannot be thought fit to be allowed to parents.

Though it be without success, because the very attempt of such an abominable crime deserved death, as it is judged in case of treason.

s Unknown and obscure and new Gods, which greatly aggravates the crime, to forsake a God whom thou and thy fathers have long▪ known and had great and good experience of for such upstarts.

Marginal references: chap. 17. 2.

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 .

He armes against the pretence of the universality of this Idol-worship, wherewith they were like to be oft assaulted.

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 .

(i. e.) Smother his fault, hide or protect his person, but shalt accuse him to the Magistrate and demand justice upon him, which was not to be done in most other criminal causes; and no wonder, this crime being of a far higher [illegible: 1+ letters]ature than others.

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.

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. See Deut. 17. 7. Act. 7. 58.

Marginal references: chap. 17. 7.

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:)

A title oft used in Scripture, as Iudg. 19. 22. 1 Sam. 1. 16. and 25. 25. 2 Sam. 16. 7. 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.

(i. e.) From your Church and Religion. It notes a separation or departure from them not in place (as appears by their partnership with their fellow Citizens both in the sin and punishment, as it here follows) but in heart, doctrine and worship, as the same phrase is used, 1 Iob. 2. 19.

Marginal references: Or, [illegible: 1 word] men. 1 Sam. [illegible: 1+ letters] 12. and 25. [illegible: 1 word] 2 Cor. 6. 1[illegible: 1+ letters] ▪

14 Then shalt thou inquire, and make search, and ask diligently: and behold, if it be truth, and the thing certain, that such abomination is wrought among you:

This is meant of the Magistrate, to whose office this properly belongs, and of whom he continues to speak in the same manner, thou, ver. 15. and ver. 16.

15 Thou shalt surely smite the inhabitants of that city with the edg of the sword, destroying it utterly , and all that therein is, and the cattel with the edg of the sword.

To wit, all that are guilty, not the innocent part, such as disowned this Apostacy, who doubtless by choice and interest, at least upon warning, would come out of so wicked and cursed a place.

The very same punishments which was inflicted upon the cities of the cursed Canaanites, to whom having made themselves equal in sin, it is but fit and just that God should equal them in punishment.

Marginal references: Iosh. 6. 1[illegible: 1+ letters] ▪

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 an heap for ever, it shall not be built again .

(i. e.) For the satisfaction of Gods justice, the maintenance of his honour and authority and laws, and the pacification of his offended Majesty.

It shall be an eternal monument of Gods justice and terrour to after ages, who may be tempted to like practises.

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 shew thee mercy, and have compassion upon thee, and multiply thee , as he hath sworn unto thy fathers;

(i. e.) Of the goods of that accursed city.

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

Marginal references: chap. 7. [illegible: 1 word] ▪; Or, [illegible: 1 word] ▪

Deu 13:1-3

The first case. If a prophet, or one who had dreams, should rise up to summon to the worship of other gods, with signs and wonders which came to pass, the Israelites were not to hearken to his words, but to put him to death. The introduction of חלום חלם, “a dreamer of dreams,” along with the prophet, answers the two media of divine revelation, the vision and the dream, by which, according to Num 12:6, God made known His will. With regard to the signs and wonders (mopheth, see at Exo 4:21) with which such a prophet might seek to accredit his higher mission, it is taken for granted that they come to pass (בּוא); yet for all that, the Israelites were to give no heed to such a prophet, to walk after other gods. It follows from this, that the person had not been sent by God, but as a false prophet, and that the signs and wonders which he gave were not wonders effected by God, but σημεῖα καὶ τέρατα ψεύδους (“lying sings and wonders,” 2Th 2:9); i.e., not merely seeming miracles, but miracles wrought in the power of the wicked one, Satan, the possibility and reality of which even Christ attests (Mat 24:24). - The word לאמר, saying, is dependent upon the principal verb of the sentence: “if a prophet rise up...saying, We will go after other gods.”

Deu 13:4

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

Deu 13:5-6

Israel was to adhere firmly to the Lord its God (cf. Deu 4:4), and to put to death the prophet who preached apostasy from Jehovah, the Redeemer of Israel out of the slave-house of Egypt. להדּיחך, “to force thee from the way in which Jehovah hath commanded thee to walk.” The execution of seducers to idolatry is enjoined upon the people, i.e., the whole community, not upon single individuals, but upon the authorities who had to maintain and administer justice. “So shalt thou put the evil away from the midst of thee.” הרע is neuter, as we may see from Deu 17:7, as comp. with Deu 13:2. The formula, “so shalt thou put the evil away from the midst of thee,” which occurs again in Deu 17:7, Deu 17:12; Deu 19:19; Deu 21:21; Deu 22:21-22, Deu 22:24, and Deu 24:7 (cf. Deu 19:13, and Deu 21:9), belongs to the hortatory character of Deuteronomy, in accordance with which a reason is given for all the commandments, and the observance of them is urged upon the congregation as a holy affair of the heart, which could not be expected in the objective legislation of the earlier books.

Deu 13:7-8

The second case was when the temptation to idolatry proceeded from the nearest blood-relations and friends. The clause, “son of thy mother,” is not intended to describe the brother as a step-brother, but simply to bring out the closeness of the fraternal relation; like the description of the wife as the wife of thy bosom, who lies in thy bosom, rests upon thy breast (as in Deu 28:54; Mic 7:5), and of the friend as “thy friend which is as thine own soul,” i.e., whom thou lovest as much as thy life (cf. 1Sa 18:1, 1Sa 18:3). בּסּתר belongs to יסית: if the temptation occurred in secret, and therefore the fact might be hidden from others. The power of love and relationship, which flesh and blood find it hard to resist, is placed here in contrast with the supposed higher or divine authority of the seducers. As the persuasion was already very seductive, from the fact that it proceeded from the nearest blood-relations and most intimate friends, and was offered in secret, it might become still more so from the fact that it recommended the worship of a deity that had nothing in common with the forbidden idols of Canaan, and the worship of which, therefore, might appear of less consequence, or commend itself by the charm of peculiarity and novelty. To prevent this deceptive influence of sin, it is expressly added in Deu 13:8 (7), “of the gods nigh unto thee or far off from thee, from the one end of the earth even unto the other end of the earth,” i.e., whatever gods there might be upon the whole circuit of the earth.

Deu 13:9-11

To such persuasion Israel was not to yield, nor were they to spare the tempters. The accumulation of synonyms (pity, spare, conceal) serves to make the passage more emphatic. כּסּה, to cover, i.e., to keep secret, conceal. They were to put him to death without pity, viz., to stone him (cf. Lev 20:2). That the execution even in this case was to be carried out by the regular authorities, is evident from the words, “thy hand shall be first against him to put him to death, and the hand of all the people afterwards,” which presuppose the judicial procedure prescribed in Deu 17:7, that the witnesses were to cast the first stones at the person condemned.

Deu 13:12

This was to be done, and all Israel was to hear it and fear, that no such wickedness should be performed any more in the congregation. The fear of punishment, which is given here as the ultimate end of the punishment itself, is not to be regarded as the principle lying at the foundation of the law, but simply, as Calvin expresses it, as “the utility and fruit of severity,” one reason for carrying out the law, which is not to be confounded with the so-called deterrent theory, i.e., the attempt to deter from crime by the mode of punishing (see my Archäologie, ii. p. 262).

Deu 13:13-14

The third case is that of a town that had been led away to idolatry. “If thou shalt hear in one of thy cities.” בּאחת, not de una, of one, which שׁמע with בּ never can mean, and does not mean even in Job 26:14. The thought is not that they would hear in one city about another, as though one city had the oversight over another; but there is an inversion in the sentence, “if thou hear, that in one of thy cities...worthless men have risen up, and led the inhabitants astray to serve strange gods.” לאמר introduces the substance of what is heard, which follows in Deu 13:14. יצא merely signifies to rise up, to go forth. מקּרבּך, out of the midst of the people.

Deu 13:15-16

Upon this report the people as a whole, of course through their rulers, were to examine closely into the affair (היטב, an adverb, as in Deu 9:21), whether the word was established as truth, i.e., the thing was founded in truth (cf. Deu 17:4; Deu 22:20); and if it really were so, they were to smite the inhabitants of that town with the edge of the sword (cf. Gen 34:26), putting the town and all that was in it under the ban. “All that is in it” relates to men, cattle, and the material property of the town, and not to men alone (Schultz). The clause from “destroying” to “therein” is a more minute definition of the punishment introduced as a parenthesis; for “the cattle thereof,” which follows, is also governed by “thou shalt smite.” The ban was to be executed in all its severity as upon an idolatrous city: man and beast were to be put to death without reserves; and its booty, i.e., whatever was to be found in it as booty-all material goods, therefore - were to be heaped together in the market, and burned along with the city itself. ליהוה כּליל (Eng. Ver. “every whit, for the Lord thy God”) signifies “as a whole offering for the Lord” (see Lev 6:15-16), i.e., it was to be sanctified to Him entirely by being destroyed. The town was to continue an eternal hill (or heap of ruins), never to be built up again.

Deu 13:17

To enforce this command still more strongly, it is expressly stated, that of all that was burned, nothing whatever was to cleave or remain hanging to the hand of Israel, that the Lord might turn from His wrath and have compassion upon the nation, i.e., not punish the sin of one town upon the nation as a whole, but have mercy upon it and multiply it, - make up the diminution consequent upon the destruction of the inhabitants of that town, and so fulfil the promise given to the fathers of the multiplication of their seed.

Deu 13:18

Jehovah would do this if Israel hearkened to His voice, to do what was right in His eyes. In what way the appropriation of property laid under the ban brought the wrath of God upon the whole congregation, is shown by the example of Achan (Josh 7).

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.

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.

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.

CHAP. XIII.

IF there arise in the middest of thee a Prophet, or a dreamer of dreames, and hee give unto thee a signe or a wonder; And the signe commeth, or the wonder which hee spake unto thee, saying; Let us go after other gods, which thou hast not known, & serve them: Thou shalt not hearken unto the words of that Prophet, or unto that dreamer of a dreame; for Iehovah your God tempteth you, to know whether you be the lovers of Iehovah your God, with all your heart, and with all your soule. After Iehovah your God shall yee walke, and him yee shall feare, and his commandements shall ye keepe, and his voice yee shall obey, and him you shall serve, and unto him shall ye cleave.

And that Prophet, or that dreamer of a dreame, shall be put to death, because hee hath spoken revolt against Iehovah your God, which brought you forth out of the land of Egypt, and redeemed thee out of the house of servants, to thrust thee out of the way, which Iehovah thy God commanded thee to walke therein: and thou shalt put away the evill from the middest of thee.

If thy brother, the sonne of thy mother, or thy sonne, or thy daughter, or the wife of thy bosome, or thy friend which is in thine owne soule, entise thee in secret, saying, Let us goe and serve other gods, which thou hast not knowne, thou nor thy fathers. Of the gods of the peoples which are round about you, nigh unto thee, or farre off from thee, from the one end of the earth, even unto the other end of the earth. Thou shalt not consent unto him, nor hearken unto him, neither shall thine eye spare him; neither shalt thou pitty, neither shalt thou conceale him. But killing thou shalt kill him; thine hand shall be first upon him, to put him to death; and afterwards the hand of all the people. And thou shalt stone him with stones, and he shall die, because hee hath sought to thrust thee away from Iehovah thy God, which brought thee forth out of the land of Egypt, out of the house of servants. And all Israel shall heare and feare, and shall doe no more as this evill thing, in the middest of thee.

If thou shalt heare (say) in one of thy cities, which Iehovah thy God giveth to thee, to dwell there, saying, Certaine men, the sons of Belial, are gone out from the middest of thee, and have thrust away the inhabitants of their citie, saying, Let us goe and serve other gods, which yee have not knowne: Then shalt thou enquire, and shalt search, and shalt aske diligently; and behold (if it be) truth, the word certaine, this abomination is done in the middest of thee. Smiting thou shalt smite the inhabitants of that citie with the edge of the sword, utterly destroying it, and all that is therein, and the cattell thereof, with the edge of the sword. And all the spoile of it thou shalt gather into the middest of the street thereof, and shalt burne with fire the citie and all the spoile thereof, everie whit, to Iehovah thy God: and it shall be an heape for ever, it shall not bee built againe.

And there shall not cleave to thy hand ought of the cursed thing, that Iehovah may turne from the burning of his anger, and may give unto thee tender mercies, and may have tender mercie on thee, and multiplie thee, as hee hath sworne unto thy fathers. When thou shalt obey the voice of Iehovah thy God, to keepe all his commandements, which I command thee this day, to doe that which is right in the eies of Iehovah thy God.

Annotations. IF there arise] or, when there shall stand up; by which word is signified the open and bold cariage of deceivers. Moses having from the first commandement, taught the doctrine of one only God, whom wee should in faith, love, and obedience have to bee ours, and give our selves to him; and from the second commandement, taught the right way of serving this God, according to his owne word, doth now from the third commandement, teach to beware of the abuse of Gods name and word unto vanity, heresie, or idolatry; and so generally warneth Israel to take heed lest they transgressed the first and second commandements by the breach of the third. in the middest of thee] speaking to Israel, amongst whom many false prophets did arise, 2 Pet. 2. 1. Vnto which danger all Churches are subject, as it is said, Moreover of your owne selves shall men arise, speaking perverse things, Act. 20. 30. a Prophet] a publike seducer, touching whom hee giveth warning first, as afterwards of the private, in v. 6. &c. What a Prophet signifieth, is noted on Gen. 20. 7. and Exod. 7. 1. dreames] this was one of the waies, by which prophesie came of old unto men, Num. 12. 6. Ier. 23. 25. 28. By a Prophet he seemeth to denote the principall sort, such as saw visions: by a dreamer, the inferiour sort, that saw things more obscurely. he give] either by word and promise, or by action or gesture, as 1 King. 13. 3. and 22. 11. Mat. 12. 39, 40. wonder] any miraculous, or supernaturall thing; as Iannes and Iambres in appearance turned water into bloud, Exod. 7. 22. Vers. 2. or the wonder] Hebr. and the wonder: these are said to come, when they are effected or fulfilled: so Ier. 28. 9. Deut. 18. 22. saying] that is, and he say: as saying in 1 Chron. 13. 12. is expounded, and said in 2 Sam. 6. 9. so in 2 King. 22. 9. compared with 2 Chron. 34. 16. after other gods] the Greeke explaineth it, and serve other gods; which the Chaldee calleth, idols of the peoples. Thus the religion given of God by the hand of Moses, was established against all opposition that after might arise, upon what pretence soever: And so the saith taught by Christ and his Apostles, was confirmed against the future signes, and lying wonders of Antichrist, 2 Thess. 2. 9. 10. The Hebrews say, If there stand up a prophet, and hee doth great signes and wonders, and seeketh to denie (or make false) the prophesie of Moses, wee may not hearken unto him, but wee know certainly, that those signes are by enchantment and sorcery. For the prophesie of Moses was not by signes, &c. but with out eies we saw, and with our eares we heard as he did heare, &c. Therefore the Law saith, If the signe or wonder come to passe, thou shalt not hearken to the words of that Prophet, (Deut. 13.) for loe, hee commeth unto thee with signe and wonder, to make that false which thou hast seene with thine eies. And for as much as we beleeve not in a wonder, but because of the commandement which Moses commanded us; how should wee receive this signe, which commeth to make the prophesie of Moses false, which we saw and heard? Maimony tom. in Iesude hatorah, chap. 8. sect. 3. See also the annotations on Exod. 19. 9. Vers. 3. that dreamer] or, the dreamer of that dreame; and so the Greeke translateth it. God tempteth] or proveth: See the notes on Gen. 22. 1. But there God himselfe immediately tempted Abraham; here mediatly, and that by evill meanes, which he of his grace and wisdome ordereth and disposeth for good to his people: as also the Apostle saith, There must be also heresies among you, that they which are approved may bee made manifest among you, 1 Cor. 11. 19. Vers. 4. After Iehovah] the Chaldee saith, after the feare of the Lord your God. Here the Lord and his commandements are opposed to all other: so that after Iehovah, meaneth after him onely; as our Saviour expoundeth a like speech, Mat. 4. 10. from Deut. 6. Vers. 5. spoken revolt] or apostasie, that is, spoken words to cause thee to revolt, or turne away; as the Greeke translateth, to make thee to erre from the Lord. This judgment of the false Prophet (as all other weighty matters) none but the high councell of 71 Elders might judge of, as the Hebrewes say, Talmud. Bab. in Sanhedrin, c. 1. and Maimony in Sanhedrin, c. 5. See the annotations on Num. 11. 30. the evill] both person and worke; as the Chaldee translateth, the evill doer: the Greeke, the evill thing: but in Deut. 17. 7. the Greeke translateth, the evill one; which Paul approveth, using the same words, in 1 Cor. 5. 13. Vers. 6. thy brother] by nature, or in the same faith and Church: but the Greeke addeth, thy brother on thy fathers side, or on thy mothers. son of thy mother] such are dearest brethren, as the example of Ioseph and Benjamin sheweth, Gen. 43. 34. and 45. 12, 14. daughter] Love and affection descendeth from parents to children, as it were by inheritance; and the daughter for in firmity of sex, is most spared and pittied; but may not so bee in this case. of thy bosome] the Greeke saith, which is in thy bosome, as thine owne soule] most de[illegible: 1 letter]rely loved, put therefore in the last place; for a friend sticketh closer than a brother, Prov. 18. 24. And as man and wife are one flesh, Matt. 19. 6. so friends here are as one soule. intice] with motions, reasons, exhortations; the Greeke translateth, exhort: the Chaldee, counsell. The Hebrewes write; Hee that entiseth any one of Israel, whether man or woman, he is to be stoned; although neither the [illegible: 1 word] nor the intised, hath worshipped the idoll, yet he d[illegible: 2 letters]th for teaching to worship it. Whether the intiser bee private man, or Prophet, bee the intised one singular person, man or woman, or a few persons, they are to die by stoning. Hee that intiseth the multitude of a citie, he is a thruster away, and is not called an intiser. Maimony treat. of Idolatry, chap. 5. sect. 1, 2. See after in vers. 13. other gods] in Chaldee, Idols of the peoples: so in vers. 7. Vers. 7. unto the other end] that is, all the world over. Hereby God condemneth all the feigned religions thorowout the earth, as being gone astray from him: and having made himselfe and his word knowne unto Israel, would have them therein to rest their faith, without declining to novelties. Wee know that we are of God, and the whole world lieth in wickednesse, 1 Ioh. 5. 19. Vers. 8. not consent] or, not affect, have any liking or will unto him. From which word, the Hebrews gather, that it is unlawfull for the intised to love the intiser. Maimony treat. of Idolatry, chap. 5. sect. 4. If he were drawne away by him, so that hee said, Goe we and let us serve them, although they had not as yet served, both of them were to be stoned, the intiser and the intised. Ibidem sect. 5. eye spare] to wit, from vengeance. See this phrase in Gen. 45. 20. Deut. 7. 16. pitie] or use gentlenesse and indulgence, as Gen. 19. 16. conceale him] but bewray, and use all meanes to bring him to his punishment. Therefore the Hebrews thinke, that the intised person was to take witnesses, to see if he would intise before them: if hee would not, then (they say) it is commanded to lay privy wait for him, and they lay wait for none that are guilty of death by the Law, but for this man. And thus they doe it: The intised bringeth two men, and sets them in a darke place, so that they may see the intiser, and heare his words, but he may not see them. Then he saith to the intiser, Say what is it that you said, &c. When he hath spoken, the intised answereth; How shall wee leave our God which is in heaven, and goe and serve stockes and stones? If he convert hereby, or hold his peace, hee is free: But if hee say unto him, thus are we bound to doe, and thus it be seemeth us; then they that stood there aloofe, bring him to the judgment Hall, and they stone him. Maimony treat. of Idolatry, chap. 5. sect. 3. Vers. 9. shalt kill him] by shewing the thing to the Magistrate, who hath power to kill him: therfore the Greeke translateth, Shewing thou shalt shew concerning him. thine hand] this is spoken to the accuser, or first witnesse, who must cast the first stone at him, Deut. 17. 7. Of the manner of stoning used in Israel, see the notes on Levit. 24. 23. Vers. 10. to thrust thee away from Iehovah] in Chaldee, to make thee to erre from the feare of the Lord, that is, to goe astray from his true worship [illegible: 2 letters]d service, as feare in Esay 29. 13. is expounded worship, in Matt. 15. 9. of servants] in Greeke and Chaldee, of servitude, or bondage. Vers. 11. shall doe no more] Hebr. shall not adde to doe as this evill word, that is, any such evill thing as this is. For punishment of transgressours, is a meane to restraine others from wickednesse, and to make them wise, Prov. 21. 11. On the contrary, Because sentence against an evill worke is not executed speedily, therefore the heart of the sonnes of men is fully set in them to doe evill, Eccles. 8. 11. See the like in Deut. 17. 13. The Hebrewes gather from the words, All Israel shall heare, &c. that a cryer was to proclaime before him unto all, the cause of his death; and they note foure sorts of evill doers, before whom such proclamation was made; The rebellious Elder, (Deut. 17. 13.) the presumptuous false witnesse, (Deut. 19. 19, 20.) the intiser to Idolatry, (here spoken of) and the stubborne rebellious sonne, (Deut. 21. 18, 21.) Maimony tom. 4. treat. of Rebels, c. 3. s. 8. Vers. 12. If thou shalt heare say in one] or, When thou shalt heare of one, that is, of any one of thy cities. This is one of the most severe lawes, wherein God sheweth his jealousie and indignation against idolaters, to the utter rooting out, not onely of their persons, but or their posterity, goods, and citie it selfe for ever. of thy cities] of the cities of Israel, which were Gods people, against whom onely this law is given, if they should bee drawne to idolatry, and not against those that were without. So of spirituall judgment it is said, Doe not yee judge them that are within? But them that are without God judgeth, 1 Cor. 5. 12, 13. Vers. 13. sonnes of Belial] that is, wicked or mischievous persons, which the Chaldee interpreteth, sonnes of wickednesse. Belial (in Hebrew Beliijagnal) is by interpretation, without profit, or, without yoake, that is, lawlesse, rebellious and wicked; and this name is given unto Satan or Antichrist, opposed unto Christ, in 2 Cor. 6. 15. and to bee sonnes of Belial, is to be addicted or given over unto wickednesse, as in 1 Sam. 2. 12. Iudg. 19. 22. 1. King. 21. 10. The like is of a daughter of Belial, 1 Sam. 1. 16. and man of Belial. 1 Sam. 25. 25. and sometime the wicked are simply called Belial, as in 2 Sam. 23. 6. Nahum 1. 15. and as it is here applyed to persons, so is it also to wicked things, words or thoughts, as in Deut. 15. 9. out from the middest of thee] or, from among you, speaking to Israel, from whom such wicked persons might in all ages goe forth, as they did also from the Christian Churches, as it is said, They went out from us, but they were not of us, 1 Ioh. 2. 19. And this their going out, argueth likewise their stubborne and presumptuous carriage in their evill, which they did not in secret, but as proclaiming warre against the Lord. have thrust away] or, have driven, have withdrawne, to wit, out of the way, as was expressed in vers. 5. the Chaldee expoundeth it, have caused to erre, (or goe astray:) and it noteth the force and efficacie or such seducers; as Ieroboam is said to have driven Israel from following the Lord, 2 King. 17. 21. See before on Deut. 4. 19. the inh[illegible: 1 letter]b[illegible: 1 letter]tants] This is spoken generally and indefinitely: if all the inhabitants were seduced, there is no doubt but the judgment following was to be executed: the Hebrews also thinke, if the greater part of the citie were drawn away, they all that were seduced, were to dye, and the citie to bee destroyed: but if the lesser part onely were withdrawne, then they were killed, but the citie it selfe was to be let stand, as is further shewed in the annotations following. other gods] in Chaldee, the idols of the peoples: so here were two evills, the forsaking of the true God, whom they had knowne, and the following of other gods whom they had not knowne. Of these the Lord saith by his Prophet, Bee astonished, O yee heavens, at this, and be horribly afraid: he yee very desolate, saith the LORD; for my people have committed two evills, they have forsaken me the fountaine of living waters; they have hewed them out cesternes, broken cesternes that can hold no water, Ier. 2. 12, 13. Vers. 14. Then shalt thou enquire] hee speaketh to Israel, and therein chiefly to the Rulers, whom it most concerned to try out this case: and by these three, enquire, search, aske, & that well or diligently, he teacheth them what care should be had for finding out the truth; that this severe judgment came not upon any without their due demerit. The Hebrewes say, They judge not a citie thrust away, but in the judgment hall of 71 (Magistrates:) it is said (in Deut. 17. 5.) Thou shalt bring forth that man or that woman unto thy gates, and shalt stone them, &c. Particular persons are killed by the Iudges that are in every citie; but the multitude are not killed save by the great Synedrion. The great Court doe send, and enquire, and search, till they know evidently, that all the citie, or the most of it, is thrust away, and turned to idolatry. Afterward they send two learned men, to admonish and to convert them. If they convert and shew repentance, it is well: but if they persist in their folly, the Synedrion doe command all Israel to goe up against them to warre: and they doe besiege them, and wage warre against them, untill the citie be broken up. When it is broken up, forthwith they set for them many courts of judgment, and doe judge them: whosoever hath two witnesses come against him, that hee served an Idoll, after they have dispatched him, they put him apart. If all the Idolaters be found the lesser number, they stone them to death, and the rest of the citie is delivered. If they be found the greater number, they carry them up to the high Court, and give sentence there against them. Maim. treat of Idolat. c. 4. s. 3. 6. Vers. 15. smite the inhabitants] the Greeke saith, kill all the inhabitants with the slaughter of the sword: which is to bee understood, if they bee all found guilty: as they say, They kill with the sword all that have served (the Idoll;) and smite every soule, men, women, and children, if all (the citie) bee thrust away. If the Idolaters be found the greater number, they smite all the little ones, and women of the Idolaters with the edge of the sword. And whether the whole, or the most part, be thrust away, they stone to death those that did thrust them away. Maim. ibid. s. 6. utterly destroying] with a curse or execration: after the Greeke version, anathematizing. Of such the Hebrews say, The men of the citie drawne away (to Idolatry) have no part in the world to come, (that is, in life eternall.) Thalmud. Bab. in Sanhedrin, c. Chelek. the cattell] and of the cattell that is killed, it [illegible: 1 word] forbidden to make any profit (or use) of them, even as of the Oxe that is stoned. Maimony in Idolatry, c. 4 s. 13. Vers. 16. all the spoile of it] This the Hebrews understand largely, whether they be the goods of the idolaters, or of the other that fell not unto idolatry: for so they write; The goods of the just men that are within it, if they be the rest of the inhabitants of that citie, which are not drawne away with the multitude, they are burnt with the generall spoile: for as much as they dwell therein, their goods perish. A company of passengers from place to place, if they passe thorow a citie so drawne away, and be drawne away with it; if they have continued in it thirty daies, they are killed with the sword, and their goods perish; if not, they are stoned to death, and their goods are to their heires. The goods of the men of another citie reserved therein, are not burned, but returned to the owners; for it is said, The spoile of it, and not the spoile of their neighbours. The goods of the wicked men of that citie, which are reserved in another citie, if they be gathered together with it, are burnt in the generall: if not, they perish not, but are given to their heires. The holy things within it, such as are sanctified for the Altar, doe die; for the sacrifice of the wicked is an abomination. Things sanctified to the maintenance of the Temple, are redeemed, and afterward burnt: for it is said, the spoile of it, not the spoile of heaven. The first-borne, and the tithe that are perfect, are as the holy things of the Altar, and dye: such as are blemished, are as the common cattell, and are killed, &c. The second tithes, and the money of the second tithes, and the holy Scriptures that are within (the citie) are laid up in store. Maimon. in Idolat. chap. 4. sect. 7. 9, 10, 15. every whit] The Hebrew Calil here used is sometime an whole burnt offering, Levit. 6. 22. Deut. 33. 10. Hereupon the Hebrewes say, Who so executeth judgment upon the citie drawne away (to Idols) loe he offereth the burntoffering Calil; as it is written, every whit (Calil) to the LORD thy God: neither that onely, but turneth away burning anger from Israel, (Deut. 13. 17.) and bringeth a blessing and mercies upon them. Maim. in Idolat. c. 4. s. 16. an heape] the Greek translateth, uninhabited; the Chaldee, a desolate heape. The Hebrewes say, Whosoever buildeth it, is to be beaten: but it is lawfull to turne it into Gardens or Orchards; for it is said, it shall not be built againe; not built for a citie, as it was before. Maim. ibid. s. 8. Vers. 17. not cleave to thy hand] that is, thou shalt not make any profit or use to thy selfe of any of the goods of the citie. Compare the example of Iericho, Ios. 6. 17. &c. and see the annotations on Deut. 7. 26. from the burning] the Chaldee expoundeth it, from the strength; the Greeke, from the wrath of his anger, which oftentimes is kindled, not onely against the sinners themselves, but all Israel for their sakes, as Ios. 7. 1. 11, 12. and 22. 17. 18, 20. Vers. 18. obey] or hearken to the voice; in Chaldee, shalt receive the word of the Lord. that which is right in the eies] which the Greeke expoundeth, That which is good and pleasing before the Lord.