Deuteronomy 13:12 King James Version with Strong's Concordance (STRONG)

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¹² If thou shalt hear ^H8085 say in one ^H259 of thy cities, ^H5892 which the LORD ^H3068 thy God ^H430 hath given ^H5414 thee to dwell ^H3427 there, saying, ^H559

Cross Reference

Joshua 22:11-34 STRONG

KJV ASV YLT DARBY WEB BBE

And the children ^H1121 of Israel ^H3478 heard ^H8085 say, ^H559 Behold, the children ^H1121 of Reuben ^H7205 and the children ^H1121 of Gad ^H1410 and the half ^H2677 tribe ^H7626 of Manasseh ^H4519 have built ^H1129 an altar ^H4196 over against ^H4136 the land ^H776 of Canaan, ^H3667 in the borders ^H1552 of Jordan, ^H3383 at the passage ^H5676 of the children ^H1121 of Israel. ^H3478 And when the children ^H1121 of Israel ^H3478 heard ^H8085 of it, the whole congregation ^H5712 of the children ^H1121 of Israel ^H3478 gathered themselves together ^H6950 at Shiloh, ^H7887 to go up ^H5927 to war ^H6635 against them. And the children ^H1121 of Israel ^H3478 sent ^H7971 unto the children ^H1121 of Reuben, ^H7205 and to the children ^H1121 of Gad, ^H1410 and to the half ^H2677 tribe ^H7626 of Manasseh, ^H4519 into the land ^H776 of Gilead, ^H1568 Phinehas ^H6372 the son ^H1121 of Eleazar ^H499 the priest, ^H3548 And with him ten ^H6235 princes, ^H5387 of each ^H259 ^H259 chief ^H5387 ^H5387 house ^H1004 a prince ^H1 throughout all the tribes ^H4294 of Israel; ^H3478 and each one ^H376 was an head ^H7218 of the house ^H1004 of their fathers ^H1 among the thousands ^H505 of Israel. ^H3478 And they came ^H935 unto the children ^H1121 of Reuben, ^H7205 and to the children ^H1121 of Gad, ^H1410 and to the half ^H2677 tribe ^H7626 of Manasseh, ^H4519 unto the land ^H776 of Gilead, ^H1568 and they spake ^H1696 with them, saying, ^H559 Thus saith ^H559 the whole congregation ^H5712 of the LORD, ^H3068 What trespass ^H4604 is this that ye have committed ^H4603 against the God ^H430 of Israel, ^H3478 to turn away ^H7725 this day ^H3117 from following ^H310 the LORD, ^H3068 in that ye have builded ^H1129 you an altar, ^H4196 that ye might rebel ^H4775 this day ^H3117 against the LORD? ^H3068 Is the iniquity ^H5771 of Peor ^H6465 too little ^H4592 for us, from which we are not cleansed ^H2891 until this day, ^H3117 although there was a plague ^H5063 in the congregation ^H5712 of the LORD, ^H3068 But that ye must turn away ^H7725 this day ^H3117 from following ^H310 the LORD? ^H3068 and it will be, seeing ye rebel ^H4775 to day ^H3117 against the LORD, ^H3068 that to morrow ^H4279 he will be wroth ^H7107 with the whole congregation ^H5712 of Israel. ^H3478 Notwithstanding, ^H389 if the land ^H776 of your possession ^H272 be unclean, ^H2931 then pass ye over ^H5674 unto the land ^H776 of the possession ^H272 of the LORD, ^H3068 wherein the LORD'S ^H3068 tabernacle ^H4908 dwelleth, ^H7931 and take possession ^H270 among ^H8432 us: but rebel ^H4775 not against the LORD, ^H3068 nor ^H408 rebel ^H4775 against us, in building ^H1129 you an altar ^H4196 beside ^H1107 the altar ^H4196 of the LORD ^H3068 our God. ^H430 Did not Achan ^H5912 the son ^H1121 of Zerah ^H2226 commit ^H4603 a trespass ^H4604 in the accursed thing, ^H2764 and wrath ^H7110 fell ^H1961 on all the congregation ^H5712 of Israel? ^H3478 and that man ^H376 perished ^H1478 not alone ^H259 in his iniquity. ^H5771 Then the children ^H1121 of Reuben ^H7205 and the children ^H1121 of Gad ^H1410 and the half ^H2677 tribe ^H7626 of Manasseh ^H4519 answered, ^H6030 and said ^H1696 unto the heads ^H7218 of the thousands ^H505 of Israel, ^H3478 The LORD ^H3068 God ^H410 of gods, ^H430 the LORD ^H3068 God ^H410 of gods, ^H430 he knoweth, ^H3045 and Israel ^H3478 he shall know; ^H3045 if it be in rebellion, ^H4777 or if in transgression ^H4604 against the LORD, ^H3068 (save ^H3467 us not this day,) ^H3117 That we have built ^H1129 us an altar ^H4196 to turn ^H7725 from following ^H310 the LORD, ^H3068 or if to offer ^H5927 thereon burnt offering ^H5930 or meat offering, ^H4503 or if to offer ^H6213 peace ^H8002 offerings ^H2077 thereon, let the LORD ^H3068 himself require ^H1245 it; And if we have not rather done ^H6213 it for fear ^H1674 of this thing, ^H1697 saying, ^H559 In time to come ^H4279 your children ^H1121 might speak ^H559 unto our children, ^H1121 saying, ^H559 What have ye to do with the LORD ^H3068 God ^H430 of Israel? ^H3478 For the LORD ^H3068 hath made ^H5414 Jordan ^H3383 a border ^H1366 between us and you, ye children ^H1121 of Reuben ^H7205 and children ^H1121 of Gad; ^H1410 ye have no part ^H2506 in the LORD: ^H3068 so shall your children ^H1121 make ^H7673 our children ^H1121 cease ^H7673 from ^H1115 fearing ^H3372 the LORD. ^H3068 Therefore we said, ^H559 Let us now prepare ^H6213 to build ^H1129 us an altar, ^H4196 not for burnt offering, ^H5930 nor for sacrifice: ^H2077 But that it may be a witness ^H5707 between us, and you, and our generations ^H1755 after ^H310 us, that we might do ^H5647 the service ^H5656 of the LORD ^H3068 before ^H6440 him with our burnt offerings, ^H5930 and with our sacrifices, ^H2077 and with our peace offerings; ^H8002 that your children ^H1121 may not say ^H559 to our children ^H1121 in time to come, ^H4279 Ye have no part ^H2506 in the LORD. ^H3068 Therefore said ^H559 we, that it shall be, when they should so say ^H559 to us or to our generations ^H1755 in time to come, ^H4279 that we may say ^H559 again, Behold ^H7200 the pattern ^H8403 of the altar ^H4196 of the LORD, ^H3068 which our fathers ^H1 made, ^H6213 not for burnt offerings, ^H5930 nor for sacrifices; ^H2077 but it is a witness ^H5707 between us and you. God forbid ^H2486 that we should rebel ^H4775 against the LORD, ^H3068 and turn ^H7725 this day ^H3117 from following ^H310 the LORD, ^H3068 to build ^H1129 an altar ^H4196 for burnt offerings, ^H5930 for meat offerings, ^H4503 or for sacrifices, ^H2077 beside the altar ^H4196 of the LORD ^H3068 our God ^H430 that is before ^H6440 his tabernacle. ^H4908 And when Phinehas ^H6372 the priest, ^H3548 and the princes ^H5387 of the congregation ^H5712 and heads ^H7218 of the thousands ^H505 of Israel ^H3478 which were with him, heard ^H8085 the words ^H1697 that the children ^H1121 of Reuben ^H7205 and the children ^H1121 of Gad ^H1410 and the children ^H1121 of Manasseh ^H4519 spake, ^H1696 it pleased ^H3190 ^H5869 them. And Phinehas ^H6372 the son ^H1121 of Eleazar ^H499 the priest ^H3548 said ^H559 unto the children ^H1121 of Reuben, ^H7205 and to the children ^H1121 of Gad, ^H1410 and to the children ^H1121 of Manasseh, ^H4519 This day ^H3117 we perceive ^H3045 that the LORD ^H3068 is among ^H8432 us, because ye have not committed ^H4603 this trespass ^H4604 against the LORD: ^H3068 now ^H227 ye have delivered ^H5337 the children ^H1121 of Israel ^H3478 out of the hand ^H3027 of the LORD. ^H3068 And Phinehas ^H6372 the son ^H1121 of Eleazar ^H499 the priest, ^H3548 and the princes, ^H5387 returned ^H7725 from the children ^H1121 of Reuben, ^H7205 and from the children ^H1121 of Gad, ^H1410 out of the land ^H776 of Gilead, ^H1568 unto the land ^H776 of Canaan, ^H3667 to the children ^H1121 of Israel, ^H3478 and brought ^H7725 them word ^H1697 again. ^H7725 And the thing ^H1697 pleased ^H3190 ^H5869 the children ^H1121 of Israel; ^H3478 and the children ^H1121 of Israel ^H3478 blessed ^H1288 God, ^H430 and did not intend ^H559 to go up ^H5927 against them in battle, ^H6635 to destroy ^H7843 the land ^H776 wherein the children ^H1121 of Reuben ^H7205 and Gad ^H1410 dwelt. ^H3427 And the children ^H1121 of Reuben ^H7205 and the children ^H1121 of Gad ^H1410 called ^H7121 the altar ^H4196 Ed: for it shall be a witness ^H5707 between us that the LORD ^H3068 is God. ^H430

Judges 20:1-17 STRONG

KJV ASV YLT DARBY WEB BBE

Then all the children ^H1121 of Israel ^H3478 went out, ^H3318 and the congregation ^H5712 was gathered together ^H6950 as one ^H259 man, ^H376 from Dan ^H1835 even to Beersheba, ^H884 with the land ^H776 of Gilead, ^H1568 unto the LORD ^H3068 in Mizpeh. ^H4709 And the chief ^H6438 of all the people, ^H5971 even of all the tribes ^H7626 of Israel, ^H3478 presented ^H3320 themselves in the assembly ^H6951 of the people ^H5971 of God, ^H430 four ^H702 hundred ^H3967 thousand ^H505 footmen ^H376 ^H7273 that drew ^H8025 sword. ^H2719 (Now the children ^H1121 of Benjamin ^H1144 heard ^H8085 that the children ^H1121 of Israel ^H3478 were gone up ^H5927 to Mizpeh.) ^H4709 Then said ^H559 the children ^H1121 of Israel, ^H3478 Tell ^H1696 us, how was ^H1961 this wickedness? ^H7451 And the Levite, ^H3881 ^H376 the husband ^H376 of the woman ^H802 that was slain, ^H7523 answered ^H6030 and said, ^H559 I came ^H935 into Gibeah ^H1390 that belongeth to Benjamin, ^H1144 I and my concubine, ^H6370 to lodge. ^H3885 And the men ^H1167 of Gibeah ^H1390 rose ^H6965 against me, and beset ^H5437 the house ^H1004 round about ^H5437 upon me by night, ^H3915 and thought ^H1819 to have slain ^H2026 me: and my concubine ^H6370 have they forced, ^H6031 that she is dead. ^H4191 And I took ^H270 my concubine, ^H6370 and cut her in pieces, ^H5408 and sent ^H7971 her throughout all the country ^H7704 of the inheritance ^H5159 of Israel: ^H3478 for they have committed ^H6213 lewdness ^H2154 and folly ^H5039 in Israel. ^H3478 Behold, ye are all children ^H1121 of Israel; ^H3478 give ^H3051 here ^H1988 your advice ^H1697 and counsel. ^H6098 And all the people ^H5971 arose ^H6965 as one ^H259 man, ^H376 saying, ^H559 We will not any ^H376 of us go ^H3212 to his tent, ^H168 neither will we any ^H376 of us turn ^H5493 into his house. ^H1004 But now this shall be the thing ^H1697 which we will do ^H6213 to Gibeah; ^H1390 we will go up by lot ^H1486 against it; And we will take ^H3947 ten ^H6235 men ^H582 of an hundred ^H3967 throughout all the tribes ^H7626 of Israel, ^H3478 and an hundred ^H3967 of a thousand, ^H505 and a thousand ^H505 out of ten thousand, ^H7233 to fetch ^H3947 victual ^H6720 for the people, ^H5971 that they may do, ^H6213 when they come ^H935 to Gibeah ^H1387 of Benjamin, ^H1144 according to all the folly ^H5039 that they have wrought ^H6213 in Israel. ^H3478 So all the men ^H376 of Israel ^H3478 were gathered ^H622 against the city, ^H5892 knit together ^H2270 as one ^H259 man. ^H376 And the tribes ^H7626 of Israel ^H3478 sent ^H7971 men ^H582 through all the tribe ^H7626 of Benjamin, ^H1144 saying, ^H559 What wickedness ^H7451 is this that is done ^H1961 among you? Now therefore deliver ^H5414 us the men, ^H582 the children ^H1121 of Belial, ^H1100 which are in Gibeah, ^H1390 that we may put them to death, ^H4191 and put away ^H1197 evil ^H7451 from Israel. ^H3478 But the children ^H1121 of Benjamin ^H1144 would ^H14 not hearken ^H8085 to the voice ^H6963 of their brethren ^H251 the children ^H1121 of Israel: ^H3478 But the children ^H1121 of Benjamin ^H1144 gathered themselves together ^H622 out of the cities ^H5892 unto Gibeah, ^H1390 to go out ^H3318 to battle ^H4421 against the children ^H1121 of Israel. ^H3478 And the children ^H1121 of Benjamin ^H1144 were numbered ^H6485 at that time ^H3117 out of the cities ^H5892 twenty ^H6242 and six ^H8337 thousand ^H505 men ^H376 that drew ^H8025 sword, ^H2719 beside the inhabitants ^H3427 of Gibeah, ^H1390 which were numbered ^H6485 seven ^H7651 hundred ^H3967 chosen ^H977 men. ^H376 Among all this people ^H5971 there were seven ^H7651 hundred ^H3967 chosen ^H977 men ^H376 lefthanded; ^H334 ^H3027 ^H3225 every one could sling ^H7049 stones ^H68 at an hair ^H8185 breadth, and not miss. ^H2398 And the men ^H376 of Israel, ^H3478 beside Benjamin, ^H1144 were numbered ^H6485 four ^H702 hundred ^H3967 thousand ^H505 men ^H376 that drew ^H8025 sword: ^H2719 all these were men ^H376 of war. ^H4421

Commentary on Deuteronomy 13 Matthew Henry Commentary

John Gill Keil & Delitzsch Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible

Chapter 13

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,

I. By the pretence of prophecy (v. 1-5).
II. By the pretence of friendship and relation (v. 6-11).
III. By the pretence of numbers (v. 12-18). But in all these cases the temptation must be resolutely resisted and the tempters punished and cut off.

Deu 13:1-5

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. 1:8, 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 Th. 2:9): "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 you 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.

Deu 13:6-11

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. 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 (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 they 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.

Deu 13:12-18

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 Co. 5:12, 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 Pt. 2:21.
- 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 Co. 6:15), 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. 18:21. 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 the' (says Moses), "God will multiply you the more; the body of your nation will lose nothing by the letting out of this corrupt blood.'

Lastly, 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 Co. 10:21, 22.

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