Deuteronomy 13:6

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, Deu 13:6. 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, Deu 13:7. 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 (Deu 13:8): "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, Pro 1:10. 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 (Deu 13:9): 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 they God, Deu 13:10. 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 (Deu 13:11): 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)

If thy brother . . . entice thee secretly--This term being applied very loosely in all Eastern countries (Gen 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6–11 (7–12 in Heb.). Against Israelites, who entice to Strange Gods

A subtler source of seduction to idolatry may be found in one’s own kith and kin: one of the many proofs of D’s sympathy with, and understanding of, the influences of family life.

Deu_13:6. If thy brother, the son of thy mother] With Sam. and LXX, after brother add the son of thy father or; so that both full brother and half-brother are included.

or thy son, or thy daughter] Completing the blood relations (very significantly and characteristically father and mother are not mentioned as possible sources of temptation) only after whom we come to—

or the wife of thy bosom] Deu_28:54; Deu_28:56, cp. ‘Mi.’ Deu_7:5 : a tribute (cp. daughter) to the spiritual influence of women in D’s view. As a matter of fact the danger was as great here as anywhere else.

or thy friend, which is as thine own soul] or self. 1Sa_18:1; 1Sa_18:3; 1Sa_20:17.

entice] or allure, in D only here.

secretly] In contrast to the public enticements of the prophet.

saying, Let us go, etc.] See on Deu_13:2.

Deu_13:7. of the gods of the peoples which are round about you] The Pl. you (confirmed by LXX) shows that the words which are round-about-you are merely an editorial echo of Deu_6:14, and ought to be deleted; they are unnecessary and awkward with the following nigh unto thee, etc.

or far off from thee, etc.] By the 8th and 7th centuries (under Ahaz and Manasseh) the evil influence of cults of peoples at a distance had been added to those of the Canaanites, prevalent in the previous centuries.

Deu_13:8. consent] be willing, cp. Deu_1:26.

neither shalt thine eye pity him] Deu_7:16, Deu_19:13; Deu_19:21, Deu_25:12.

spare] In D only here.

conceal] That is by silence (Psa_32:5; Psa_40:11): cp. secretly, Deu_13:6.

Deu_13:9. thou shalt surely kill him] No such previous procedure as in Deu_17:4 is necessary in this case, for the persons commanded to slay are themselves witnesses of the fact. Note, however, that LXX has here, thou shalt report or denounce him (ἀναγγέλλων ἀναγγελεῖς περὶ αὐτοῦ) which is possible by a small change in the consonants of the Hebrew text.

thine hand shall be first upon him] As that of the witness of his crime and also because the family responsibility precedes that of the people. But—

afterwards the hand of all the people] For throughout D the people is the ultimate judiciary: see on Deu_1:13, Deu_16:18.

Deu_13:10. stone him with stones] Also in Deu_17:5, Deu_21:21, Deu_22:21; Deu_22:24 : cp. Jos_7:25. This form of capital punishment was natural because of the ready supply of stones on the soil of Palestine, because it was a form in which all the people responsible for its execution could share, and also because of the belief that by covering the corpses the spirits of the dead were also finally laid to rest. For a curious case of the stoning of women who had reviled (or blasphemed) the sun see Musil, Ethn. Ber. 312.

to draw thee away] See on Deu_13:5.

house of bondmen] See on Deu_13:5.

Deu_13:11. all Israel] D’s usual phrase for the people: see on Deu_4:44.

shall hear, and fear] Deu_17:13, Deu_19:20, Deu_21:21.

do no more] Sam., LXX add still or again.

There is no more reason for taking this verse as secondary (Steuern.) than for taking as such the corresponding clause in Deu_13:5 (q.v.).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Deu 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, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;

Ver. 6. Thy friend, which is as thine own soul.] Amicitia fit tantum inter binos qui sunt veri, et bonos qui sunt pauci.

Entice thee secretly, saying.] Christ found the devil in Peter, persuading him to spare himself. Cassianus reports of a young man that had given himself up to a Christian life, and his parents, misliking that way, wrote letters to him to dissuade him, which when he knew, he would not once open them, but threw them in the fire. Mention is also made in ecclesiastical history, of one Phileas, a nobleman and constant martyr, who going to execution, seemed as one deaf at the persuasions, and blind at the tears of his dearest friends: as the waters use to break themselves on a rock, so was he inflexible.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Deu_13:6-11

If thy brother . . . entice thee.

Temptation to idolatry from kindred

I. It is the policy of the tempter to send his solicitations by the hand of those 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. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against an ill proposal, when the person that proposeth it can pretend to an interest in us, that we may never sin against God in compliment to the best friend we have in the world.

2. 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 which the sinner promiseth himself, and the tempter promiseth him, secrecy and security in.

II. It is our duty to prefer god and religion before the best friends we have in the world.

1. We must not in compliance to our friends break Gods law (Deu_13:8).

2. We must not in compassion to our friends obstruct the course of Gods justice (Deu_13:9). 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; it is a design upon our life, and to be resented accordingly. (Matthew Henry, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Deu 13:6. The son of thy mother — This is added, to restrain the signification of the word brother, which is often used generally for one near akin, and to express the nearness of the relation, the mother’s side being usually the ground of the most fervent affection. Thy daughter — Thy piety must overcome both thy affection and thy compassion to the weaker sex. The father and mother are here omitted, because they are sufficiently contained in the former examples.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:6 neither you nor your ancestors have known: The Israelites had heard of these false gods before, but they had never worshiped them. Doing so would violate the first two commandments, the essence of the covenant.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

All natural affections must give place to God’s honor.

Whom thou lovest as thy life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. If thy brother - or thy son] The teacher of idolatry was to be put to death; and so strict was this order that a man must neither spare nor conceal his brother, son, daughter, wife, nor friend, because this was the highest offence that could be committed against God, and the most destructive to society; hence the severest laws were enacted against it.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) If thy brother.—The substance of this law is that individual idolaters might be executed in Israel. It justifies Jehu and Jehoiada in destroying Baal out of Israel and Judah (2Ki_10:19-27; 2Ki_11:18). It also accounts for the covenant made in the time of Asa (2Ch_15:13), that whosoever would not serve the Lord God of Israel should be put to death whether man or woman.

The law may seem harsh, but its principle is reproduced in the Gospel: “He that loveth father or mother more than me is not worthy of me” (Mat_10:37). “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple” (Luk_14:26).

It is impossible to deny or escape the identity of the Lord Jesus with the Jenovah of the Old Testament He does not always put the execution of His judgments into human hands, but He is the same for ever.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

If thy brother, the son of thy mother,.... A brother by mother's side, which is generally supposed to be the nearest relation, at least most out of question, so more liable to be regarded as being beloved:

or thy son, or thy daughter, or the wife of thy bosom; most dearly beloved by him, as indeed each of these relations are by a man, there being none nearer or dearer to him:

or thy friend, which is as thine own soul; as dear to him as himself, and so strictly united in friendship, as if one soul dwelt in two bodies; such close friends were Jonathan and David, Sa1 18:1. Some Jewish writers think the father is not mentioned, because of the reverence of him, with which all later dealings with him obliged to would seem inconsistent; but the reverence of God is to be preferred to the reverence of parents; and besides, if such near relations that are here mentioned, than which there are none nearer, are not to be spared if guilty of the sin after warned against, then not a father, who is in the same transgression:

entice thee secretly; when alone with him, which might be judged the most proper time to work upon him, there being none to oppose the enticer, or to assist the enticed; so Satan took the opportunity of Eve being alone when he attacked her with his temptation, and the same method is taken by his children:

saying, let me go and serve other gods which thou hast not known, thou nor thy fathers; not even their immediate ancestors, and so the calf was not of these gods; nor their more remote ancestors, as Abraham, Isaac, and Jacob, who were no idolaters; nor even Terah, though he was one, yet the gods of the Canaanites and of the neighbouring nations, which seem to be here meant, at least principally, were such that he knew not. This circumstance may seem to carry in it an argument rather why they should not than why they should serve such gods; wherefore the words of the enticer seem to be only these:

let us go and serve other gods, and what follows are the words of the Lord, descriptive of those gods, and so a dissuasive from serving them.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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;

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

If thy own brother, to distinguish him from the rest of the Jews, who were all styled brethren, as being descended from the same stock of the Patriarchs. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The son of thy mother: 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 mother’s side being the surest, and usually the ground of the truest and most fervent affection. See Gen 20:12.

Or thy daughter; thy piety must overcome both thy affection to thy nearest relation, and thy compassion to the weaker sex.

The wife of thy bosom; 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; Pro 5:20; Deu 28:54. So we read of the husband of her bosom, Deu 28:56.

As thine own soul; as dear to thee as thyself. 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 men’s love doth usually descend more strongly than it ascends, and thee relation of a with 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.

Entice thee, though it be without success, because the very attempt of such all abominable crime deserved death, as it is judged in case of treason.

Other gods; 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 6-11. A second case supposed is that of temptation to apostasy proceeding from some near relative or intimate friend. Not only was this to be resisted, but no consideration of affection or bend of friendship was to be allowed to interfere with the stern sentence which doomed the tempter to death; on the contrary, the person tempted was to be the first to lay hands on the tempter and put him to death. This was to be done by stoning, and the person he had tried to seduce was to cast the first stone.

Thy brother, the son of thy mother; thy full brother, allied to thee by the closest fraternal tie. The wife of thy Bosom; the object of thy tenderest affection, Whom it is thine to protect and cherish. (cf. Deu_28:54, Deu_28:56; Mic_7:5) Thy friend, which is as thine own soul; i.e. whom thou lovest as thyself. The word translated "friend" (re, for hore) is from a verb which signifies to delight in, and conveys primarily the idea not merely of a companion, but of a friend in whom one delights; and the definition of true friendship is the loving another as one"s self (Aristot., "Eth. Nic.," 9:5). As commonly used, however, the word designates any one with whom one has any dealing or intercourse; and so our Lord expounds it. (Luk_10:29, etc.) Secretly. If the temptation was in private, and so known only to thyself.

Vers. 6-12. God or our brother.

Terribly stern is the duty here laid on the person enticed to idolatry. The law is adapted to an age of stern deeds, and to a people living under a stern dispensation. Yet, reflecting on the nature of the crime, on the constitution of the Jewish state, and on the issues to mankind which hung on the slender thread of this one nation"s fidelity, it is difficult to see how it could well have been less stern than it is. Its severity was perhaps its mercy. Note, too, that the criminal could be executed only after formal impeachment, fair trial, and conclusively established guilt. (cf. ver. 14; Deu_17:2-8 Deu_19:15-21)

I GOD ALLOWS NO CLAIM OF NATURAL AFFECTION TO INTERFERE WITH HIGHER DUTY TO HIMSELF. It is the same stern voice which we hear even in the Gospels (Mat_8:21, 22 10:37; Luk_14:26) The demands of God on his people"s supreme and undivided allegiance are not now a whit less rigorous than they were of old.

II GOD WOULD HAVE US REGARD THOSE WHO DELIBERATELY ATTEMPT TO SEDUCE US FROM HIM AS OUR WORST FOES. They really are so, whether they think it or not. No language is strong enough to paint the crime of seeking to seduce a soul from its allegiance to its God. The guilt of the man who deliberately sets himself to counter-work a child"s affection for its parent, and to produce alienation of heart between them, is trivial in comparison with it. The crime is that of soul-murder. For in fidelity to God lies the happiness of life here, and salvation in the world to come. We are not, therefore, to allow any private affection to blind us to the enormity of this crime. Those whom we cherish as dearest are only the more guilty if they take advantage of our affection to betray us into deadly sin.

III GOD REQUIRES THAT WE DO NOT SPARE THOSE WHO ARE GUILTY OF THIS CRIME. We are no longer called upon and we may be thankful for it-to impeach our seducers, and lead them out to death. Our religion requires that we return good for evil, that we pray for those who injure us, that we seek their conversion and salvation. But it does not require of us that we do not abhor their conduct, and severely reprobate and denounce it. We fail in duty if there is not placed on all attempts at spiritual seduction the immediate brand of our strongest condemnation. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

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.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Seducers Among Relatives

v. 6. If thy brother, the son of thy mother, one with whom a person is connected by the ties of the most intimate relationship, or thy son, or thy daughter, or the wife of thy bosom, the very nearest relative, or thy friend which is as thine own soul, with whom one shares secrets unknown even to the very nearest kinsman, Pro 17:17; Pro 18:24, entice thee secretly, saying, Let us go and serve other gods which thou hast not known, thou nor thy fathers;

v. 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, whether the idols mere those of their heathen neighbors or such as were worshiped by heathen in the remote places of the world;

v. 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, the accumulation of synonyms serving to emphasize the greater duty toward God, one which exceeded that of any obligation toward any human being;

v. 9. but thou shalt surely kill him, immediately take the steps which were necessary to bring the Lord’s punishment upon him; thine hand shall be first upon him to put him to death, as accuser, witness, and even first avenger, and afterwards the hand of all the people.

v. 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, from the place where they were bondmen, serfs, and slaves.

v. 11. And all Israel shall hear and fear, and shall do no more any such wickedness as this is among you; the severity of the punishment as meted out to the seducer should serve to keep them from indulging in similar attempts and, in so far at least, cause the Law to be observed. So far as the Christians are concerned, it is the will of God that they separate themselves from every open, idolater and sinner who seduces others, by excommunicating him. Here the ties of even the closest relationship must be set aside in the interest of God’s honor, 1Co 5:11-13.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

General Information:

Moses continues speaking to the people of Israel.

wife of your bosom

A bosom is a person's chest. This is a idiom that he holds close to his chest, which means he loves and cherishes her. AT: "wife you love" or "wife you dearly embrace" (See: Idiom)

friend who is to you like your own soul

Here "soul" represents the person's life. This means the person cares for his friend as much as he cares for his own life. AT: "your dearest friend" or "a friend you love as much as you love yourself" (See: Metonymy and Idiom)

secretly entices you and says, 'Let us go and worship ... other end of the earth.'

This can be translated as an indirect quotation. AT: "secretly tries to convince you to go and worship ... other end of the earth." (See: Direct and Indirect Quotations)

that are round about you

"that are around you"

from the one end of the earth to the other end of the earth

Here the reference to the two extremes of the earth means "everywhere on earth." AT: "throughout the entire earth" (See: Merism)

translationWords

soul

worship

false god

people group

earth

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

סרה [BECAUSE HE HATH SPOKEN] סרה — i.e. something that is strange in the world (more lit., removed from the world), something which never existed and was never created (a pure invention), and which I never bade him say; detournure in O. F.

והפדך מבית עבדים AND WHO RELEASED YOU OUT OF THE HOUSE OF SERVANTS — even though he had no other claim on you but that He delivered you, it would be sufficient for Him to claim your obedience (Sifrei Devarim 86:5).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.