Yasa'nın Tekrarı 13:13 Yorum

Moses is still upon that necessary subject concerning the peril of idolatry. In the close of the foregoing chapter he had cautioned them against the peril that might arise from their predecessors the Canaanites. In this chapter he cautions them against the rise of idolatry from among themselves; they must take heed lest any should draw them to idolatry, 1. By the pretence of prophecy (Deu 13:1-5). II. By the pretence of friendship and relation (Deu 13:6-11). III. By the pretence of numbers (Deu 13:12-18). But in all these cases the temptation must be resolutely resisted and the tempters punished and cut off.

INTRODUCTION TO DEUTERONOMY 13 In this chapter the Israelites are taught how to discern a false prophet, shun and punish him, Deu 13:1, what to do with enticers to idolatry, not only not to consent to them, but, without favour and affection to them, endeavour to bring them to just punishment, and be the first that should inflict it on them, Deu 13:6 and how to behave towards a city drawn into idolatry, as to inquire the truth of it; then make war against it; destroy all in it, men, women, children, and cattle; and burn the spoil of it, and suffer not anything at all belonging to it to cleave unto them, Deu 13:12.

Certain men, the children of Belial,.... Which signify either persons without a yoke, who have thrown off the yoke of God's law, and will not submit to it, or unprofitable ones, as wicked men be, both to God, themselves, and others: are gone out from among you; not locally, but with respect to their religious sentiments and practices, having separated themselves from the people of God, and from the service of the sanctuary, the true worship of God, and a profession of it, and given into the worship of idols: and have withdrawn the inhabitants of their city; withdrawn them by the force of persuasion from the worship of the true God, and drawn them into idolatry: saying, let us go and serve other gods; unite as one man in the worship of the gods of the Gentiles: which ye have not known; this was not said by the children of Belial, but is added by the Lord by way of explanation, showing what gods they were that these men advised them to serve, and confirms the observation made on Deu 13:6.

ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5) If there arise among you a prophet--The special counsels which follow arose out of the general precept contained in Deu 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 (Num 12:6; Sa1 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 Gal 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.

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," Th2 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."

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.