Yasa'nın Tekrarı 13:4 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.

Ye shall walk after the Lord your God,.... As he has directed, according to the laws and rules which he has given, both with respect to their moral and civil conduct, and their religious worship of him; and so the Targum of Jonathan,"ye shall walk after the worship of the Lord your God:" and fear him, and keep his commandments; fear to offend him, and so keep his commandments; or keep his commandments from or through fear; not a servile but a filial one, a reverential affection for him; this is the whole duty of man, Ecc 12:13, and obey his voice; in his word, or by his prophets and ministers: it may very well be understood of the voice of Christ, the Angel that went before them, whose voice they were continually to hearken to and obey, Exo 23:21. and you shall serve him, and cleave unto him; it may respect all religious worship, both private and public; the Targum of Jonathan restrains it to prayer, but it not only includes that, but all other acts of piety and devotion, and which are to be constantly performed and not departed from; for so to do is to cleave to the Lord as a man to his wife, or a woman to her husband, in which conjugal relation God and his people Israel were, he was an husband unto them, and to do otherwise is to go a whoring from him after other gods.

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."

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.