When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their land, be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, “How do these nations serve their gods? I will do likewise.” You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods. Whatever thing I command you, that you shall observe to do. You shall not add to it, nor take away from it.
Parallel Translations
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When Yahweh your God cuts off the nations from before you where you go in to dispossess them, and you dispossess them and dwell in their land,
be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, “How do these nations serve their gods? I will do likewise.”
You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods.
Whatever thing I command you, that you shall observe to do. You shall not add to it, nor take away from it.
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When the LORD thy God shall cut off the nations from before thee, whither thou goest to possess them, and thou succeedest them, and dwellest in their land;
Take heed to thyself that thou be not snared by following them, after that they be destroyed from before thee; and that thou enquire not after their gods, saying, How did these nations serve their gods? even so will I do likewise.
Thou shalt not do so unto the LORD thy God: for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods.
What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
Show all 3 translations
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When the LORD thy God shall cut off the nations from before thee, whither thou goest in to dispossess them, and thou dispossessest them, and dwellest in their land;
take heed to thyself that thou be not ensnared to follow them, after that they are destroyed from before thee; and that thou inquire not after their gods, saying: 'How used these nations to serve their gods? even so will I do likewise.'
Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which He hateth, have they done unto their gods; for even their sons and their daughters do they burn in the fire to their gods.
(13-1) All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (41)
- Deuteronomy 4:2 (v32) You shall not add to the word which I command you, neither shall you take away from it, that you may keep the commandments of Yahweh your…
- Revelation 22:18-19 (v32) I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are…
- Joshua 1:7 (v32) Only be strong and very courageous. Be careful to observe to do according to all the law which Moses my servant commanded you. Don’t turn…
- Proverbs 30:6 (v32) Don’t you add to his words, lest he reprove you, and you be found a liar.
- Deuteronomy 13:18 (v32) when you listen to Yahweh your God’s voice, to keep all his commandments which I command you today, to do that which is right in Yahweh…
Show all 40 cross-references
- Jeremiah 32:35 (v31) They built the high places of Baal, which are in the valley of the son of Hinnom, to cause their sons and their daughters to pass through…
- Matthew 28:20 (v32) teaching them to observe all things that I commanded you. Behold, I am with you always, even to the end of the age.” Amen.
- Deuteronomy 18:9-10 (v31) When you have come into the land which Yahweh your God gives you, you shall not learn to imitate the abominations of those nations. There…
- Joshua 23:4 (v29) Behold, I have allotted to you these nations that remain, to be an inheritance for your tribes, from the Jordan, with all the nations that…
- 2 Kings 17:15-17 (v31) They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they…
- 2 Kings 21:2 (v31) He did that which was evil in Yahweh’s sight, after the abominations of the nations whom Yahweh cast out before the children of Israel.
- Jeremiah 7:31 (v31) They have built the high places of Topheth, which is in the valley of the son of Hinnom, to burn their sons and their daughters in the…
- Jeremiah 10:2 (v30) Yahweh says, “Don’t learn the way of the nations, and don’t be dismayed at the signs of the sky; for the nations are dismayed at them.
- Ezekiel 20:32 (v30) “ ‘ “That which comes into your mind will not be at all, in that you say, ‘We will be as the nations, as the families of the countries, to…
- Exodus 23:31-33 (v30) I will set your border from the Red Sea even to the sea of the Philistines, and from the wilderness to the River; for I will deliver the…
- Deuteronomy 7:16 (v30) You shall consume all the peoples whom Yahweh your God shall deliver to you. Your eye shall not pity them. You shall not serve their gods;…
- Deuteronomy 9:5 (v31) Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations…
- Deuteronomy 12:4 (v31) You shall not do so to Yahweh your God.
- Psalms 106:34-38 (v30) They didn’t destroy the peoples, as Yahweh commanded them, but mixed themselves with the nations, and learned their works. They served…
- Ezekiel 20:28 (v30) For when I had brought them into the land which I swore to give to them, then they saw every high hill, and every thick tree, and they…
- Ephesians 4:17 (v30) This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind,
- Leviticus 18:3 (vv30–31) You shall not do as they do in the land of Egypt, where you lived. You shall not do as they do in the land of Canaan, where I am bringing…
- Exodus 23:2 (v31) “You shall not follow a crowd to do evil. You shall not testify in court to side with a multitude to pervert justice.
- Numbers 33:52 (v30) then you shall drive out all the inhabitants of the land from before you, destroy all their stone idols, destroy all their molten images,…
- Deuteronomy 19:1 (v29) When Yahweh your God cuts off the nations whose land Yahweh your God gives you, and you succeed them and dwell in their cities and in their…
- Judges 2:2-3 (v30) You shall make no covenant with the inhabitants of this land. You shall break down their altars.’ But you have not listened to my voice.…
- 2 Kings 17:15 (v30) They rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified to them; and they…
- 1 Peter 4:3-4 (v30) For we have spent enough of our past time doing the desire of the Gentiles, and having walked in lewdness, lusts, drunken binges, orgies,…
- Exodus 23:23 (v29) For my angel shall go before you, and bring you in to the Amorite, the Hittite, the Perizzite, the Canaanite, the Hivite, and the Jebusite;…
- Leviticus 18:21 (v31) “ ‘You shall not give any of your children as a sacrifice to Molech. You shall not profane the name of your God. I am Yahweh.
- Leviticus 18:26-30 (v31) You therefore shall keep my statutes and my ordinances, and shall not do any of these abominations; neither the native-born, nor the…
- Leviticus 20:2 (v31) “Moreover, you shall tell the children of Israel, ‘Anyone of the children of Israel, or of the strangers who live as foreigners in Israel,…
- Deuteronomy 9:3 (v29) Know therefore today that Yahweh your God is he who goes over before you as a devouring fire. He will destroy them and he will bring them…
- 2 Chronicles 33:2 (v31) He did that which was evil in Yahweh’s sight, after the abominations of the nations whom Yahweh cast out before the children of Israel.
- 2 Chronicles 36:14 (v31) Moreover all the chiefs of the priests, and the people, trespassed very greatly after all the abominations of the nations; and they…
- Psalms 78:55 (v29) He also drove out the nations before them, allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents.
- Ezekiel 20:31 (v31) When you offer your gifts, when you make your sons pass through the fire, do you pollute yourselves with all your idols to this day? Should…
- Ezekiel 23:27 (v31) Thus I will make your lewdness to cease from you, and remove your prostitution from the land of Egypt; so that you will not lift up your…
- Micah 6:7 (v31) Will Yahweh be pleased with thousands of rams? With tens of thousands of rivers of oil? Shall I give my firstborn for my disobedience? The…
- Romans 12:2 (v30) Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing,…
40 distinct cross-references across this passage (41 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
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Geneva Bible translators 1599 · Public Domain On vv30–31 By following their superstitions and idolatries, and thinking to…
By following their superstitions and idolatries, and thinking to serve me thereby.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On v32 Deu 12:32 What thing soever I command you, observe…
Deu 12:32 What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
Ver. 32. Thou shalt not add thereto.] To add anything to the Word of God, saith Theodoret, is bold madness; but to open those things by the Word, that in the Word are more darkly delivered, is both lawful and laudable.
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.
Matthew Poole 1685 · Public Domain On vv29–31 Whither thou goest to possess them; of which phrase…
Whither thou goest to possess them; of which phrase see Deu 9:1; 11:23
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv29–32 When the Lord thy God shall cut off the…
When the Lord thy God shall cut off the nations from before thee,.... The seven nations of the land of Canaan, Deu 7:1,
whither thou goest to possess them, and thou succeedest them, and dwellest in their land; or to inherit them, and thou dost inherit them, by dwelling in their land.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v30 By following them - By following the example they…
By following them - By following the example they left, when their persons are destroyed.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v31 Verse 31. Their sons and their daughters they have…
Verse 31. Their sons and their daughters they have burnt in the fire] Almost all the nations in the world agreed in offering human victims to their gods on extraordinary occasions, by which it is evident that none of those nations had any right notion of the Divine nature. How necessary, then, was the volume of revelation, to teach men what that religion is with which God can be well pleased! The Hindoos to this day offer human victims to their goddess Cali, and at the temple of Jaggernaut; and yet, notwithstanding this, there are found certain persons who, while they profess Christianity, are absolutely unwilling to send the Hindoos the Gospel of Christ, because they think it would not be politically wise! But the wisdom of this world has ever been foolishness with God; and in spite of all this infidel policy, the word of the Lord shall have free course and be glorified.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v30 Deu 12:30. By following them — By following the…
Deu 12:30. By following them — By following the example they left, when their persons are destroyed.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v30 This caution is based upon the notion generally entertained…
This caution is based upon the notion generally entertained in the ancient pagan world, that each country had its own tutelary deities whom it would be perilous to neglect; compare 1Ki 20:23; 2Ki 17:26. Israel was to shun such superstitions as unworthy of the elect people of God.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv30–32 Imitate. Hebrew, "be ensnared by imitation them." The example…
Imitate. Hebrew, "be ensnared by imitation them." The example of the wicked, is one of the most dangerous snares which the devil can place in our way. Notwithstanding these repeated admonitions of God, we see how prone the Hebrews were to adopt the superstitious customs of these nations, whose destruction ought surely to have warned them to keep at a distance. (Haydock)
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).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v32 Deu_12:32 to Deu_13:18
Deu_12:32 to Deu_13:18
Deu_12:32 What thing soever [The whole word] I command you, observe to do it: thou shalt not add thereto, nor diminish from it.
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Deu_13:1. If there arise [stand up] among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, 2And the sign or [and] the wonder come to pass, whereof he spake unto thee, saying, Let us go after other gods [follow other gods] which thou hast not known, and let us serve them: 3Thou shalt not hearken unto the words of that [this] 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. 4Ye shall walk [go] 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. 5And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn you away [spoken, revolt against] from the Lord your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage [servants] to thrust thee [seduce] out of the way which the Lord thy God commanded thee to walk in. So shalt thou [And thou shalt] put the evil away from the midst of thee. 6If 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, 7which thou hast not known, thou, nor thy fathers: Namely [om. 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; 8Thou shalt not consent [yield] unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him: 9But thou shalt surely [by all means, utterly] kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people. 10And thou shalt stone him with stones that he die; because he has sought to thrust thee away [to seduce thee]1 from the Lord thy God, which brought thee out of the land of Egypt from the house of bondage [bondmen], 11And all Israel shall hear, and fear, and shall do no more any such wickedness as this is [such evil word] among you. 12If thou shalt hear say in one of thy cities, which the Lord thy God hath given thee to dwell there, saying, 13Certain men, the children of Belial,2 are gone out from among you, and have withdrawn the inhabitants of their city, saying, Let us go and serve other gods, which 14ye have not known; Then [And] shalt thou inquire, and make search, and ask diligently [well]; and behold, if it be truth, and the thing certain [truth is it, certain the word] that such abomination is wrought among you; 15Thou shalt surely smite [sternly, without mercy] the inhabitants of that city with the edge of the sword, destroying it utterly [laying it under a bann] and all that is therein, and the cattle thereof, with the edge of the sword. 16And thou shalt gather all the spoil [made in it] of it into the midst of the street [gate, plaza]3 thereof, and shalt burn with fire the city, and all the spoil thereof every whit,4 for the Lord thy God: and it shall be an heap [heap of ruins] forever; it shall not be built again. 17And there shall cleave nought of the cursed thing [banned thing] to thine hand: that the Lord may turn from the fierceness of his anger, and shew [give] thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers; 18When thou shalt hearken to the voice of the Lord thy God, to keep all his commandments [commandment] which I command thee this day, to do that which is right in the eyes of the Lord thy God.
EXEGETICAL AND CRITICAL
1. Deu_13:1-5. The closing verse of the last chapter serves as an introduction to what follows. Comp. 4:1, 2. In the exposition of the third command hitherto, the confession to Jehovah was determined with respect to the one place in opposition to the wide dispersion of Israel in Canaan. Now the same confession is confirmed against every seducing influence, 1) however it may come, and 2) from whatever source, and 3) whatever extent or progress it may have won. [“Tempters to false worship are not to be spared even though (Deu_13:1-5) their teaching be confirmed by miracles; or (Deu_13:6-12) they be nearly allied by kindred or friendship; or (Deu_13:13-18) be supported in their apostacy by a whole city.” Bib. Com.—A. G.].
The first case, Deu_13:1-5. Among you, out of Israel itself, while hitherto the attacks came from without. For נָבִיא see Doct. and Eth. 1. The phrase dreamer of dreams does not precisely describe the character of the false prophet, for Num_12:6 the dream form is expressly assigned to the prophet of Jehovah; the prophet here may be explained by the vision there. Moses also, chap. 18, designates himself as a prophet. The discourse, in the very manner of the pentateuch, is indefinite and comprehensive of the whole prophetic function or being. Givethi.e., announces or makes known to thee, דִּבֶּר אֵלֶיךָ Deu_13:3, (1Ki_13:3) sign or wonder, (4:34) are to be distinguished as σημεῖον and τέρας, signum and prodigium, the former more objective and the latter subjective effect [the subjective effect of wonder or astonishment being transferred to that which produces it.—A. G.] equally whether מופת is from יָפַּה (יָפַע) to shine, something striking, brilliant, or from אָפַת, to turn (the kindred Arabic word being to turn away) that which is strangely turned, or more naturally that which excites aversion, amazement, (Psa_71:7), unless we should think of פֶתַע (from פָתַה ,פָתַח ,פתַע) instantly, what is sudden, unexpected. (“Used specially of a thing or person who draws astonished attention to himself as typifying and presaging the future. HengstenbergChristol., 2 Ed., Vol. III., I., p. 281). Deu_13:2. And (ו) even both, thus the most extraordinary appearance which could legitimate a discourse, לֵאמֹר does not depend upon the principal verb (Deu_13:1), but upon אשר־דבר, as soon as he gave the sign he spake. Comp. 6:14; 11:28; 5:9. Deu_13:3. For the Lord your God proveth (is proving) you. The participle here, as 8:5, designates the constant method of Jehovah with His people. Comp. 4:34; 8:2. Ye are loving. Since the love must be enduring, the proving also must be lasting or constant, 6:5. Deu_13:4. Comp. 4:3; 8:6; 10:20; 4:4. Deu_13:5. At first, as continually in the first law-giving, simply the death sentence, then in a deuteronomic way the reasons, and the practical hortatory application. The death-sentence (יומת) suggests the usual procedure in the courts (17:4–7; 21:20). For the reasons. Comp. 7:4, 8; 4:19; 9:12, 16. The application refers the act of executing the death sentence, probably by stoning (Deu_13:11) to the character of Israel as a holy people of Jehovah (7:6) which they must confess in every case, but which in this case must be especially sanctified out of the opposition to the name of Jehovah.
2. Deu_13:6-11. The second case proceeds from the peculiarly enticing aspect which the addition of brother, wife, friend, (Deu_13:6) makes clear. In the first case it was that which is above nature, now it is nature truly, flesh and blood with which they should not parley; not to one born of the same mother, then to thine own flesh and blood, nor further, to those bound in the ties of love, nor lastly, to those bound by the still higher tie of friendship (2Sa_1:26; 1Sa_18:1; 1Sa_18:3). For the rest similar to Deu_13:2. Deu_13:7. Only the God of Israel, no other. Deu_13:8. Thou shalt not once listen to him. In other points, comp. 7:16. Since the enticement was in secret, so the proving extends to the concealing (Mat_10:37). Deu_13:9. Comp. 17:7, (2:15). Deu_13:10. Comp. Deu_13:6; Deu_4:19. This energetic, real counter-confession to Jehovah, against one’s own flesh and blood, (the neighbor, the confidant, should become accuser, witness, and even the first avenger), Israel should thoroughly fulfil, and indeed with sacred awe before the holy majesty of the one God (comp. Deu_13:5) that the case might never occur again. The purpose of the given death penalty as such is not to terrify. But the prescribed stoning with many stones made it possible that others than those at first related, that the rest of the people even, might share in the confession to the holy name of Jehovah, and perhaps make ready the eternal heap, Deu_13:16. Comp. Jos_7:25-26.
3. Deu_13:12-18. In the third case it is the extent of the sin which is the peculiar object of thought. Deu_13:12. בְּ not among, nor of, but, that in one, sq., there are gone out, sq., Deu_13:13. The case is clearly stated at the outset, in the construction, but becomes more prominent through the obligation to the giver Jehovah, placed over against it. לאמר introduces the report, what had occurred. [The clause which the Lord thy God giveth thee serves to aggravate the sin, and at the same time to remind the innocent city of the obligation to watch over that which had involved itself in apostacy. The city was the Lord’s. They held it as stewards. It was entrusted to them. Hence they were to watch over it with the greatest jealousy, and hence the erring city was misusing and perverting the Lord’s property.—A. G.]. Deu_13:13. כְּנֵי־בְלִיַּעַל, who are conceived, born of יעל perf. from על above, or imperf. from עלה (עלע) to ascend, and thus with בלי that which amounts to nothing—worthlessness, both religious and moral, as if we should say, vain, profitless people, as their gods are nonentities, (2Co_6:15). Out from among you. Israel viewed as a whole, hence the obligation against the criminal part. Deu_13:1; Deu_13:5; Deu_13:11, which comp. But the comprehensive punishment, corresponding to the extent of the sin, should follow only Deu_13:14 upon the most thorough investigation. Comp. 9:21. Deu_13:15. לְפִי־ so that they fall to the sword. Destroying, sq., “banned are they,” sq. Comp. chap. 7. Deu_13:16. The street designates the broad, open place in the gates; the place of concourse, of the courts. כָּלִיל the whole, what was entirely offered, borders upon עלה and יעל as a whole offering for Jehovah. Deu_13:17. Comp. 7:25 sq. Holiness, as it makes its demand through righteousness, must receive satisfaction, and therewith mercy can follow. The enlargement should counterbalance the loss occasioned by the punishment.
DOCTRINAL AND ETHICAL
1. Delitzsch, upon Gen_20:7, explains נָבִיא by “one addressed by God, or speaking for Him, i.e., a receiver or interpreter of divine revelation, and thus as equivalent to προφήτης.” Both ideas lie in the primitive word which is common to all dialects. The primordial of the idea is not the utterance as such, or indeed the “statement in clear word” (C. Meier); נביא is not the name of a ready, fluent worker, peculiarly speaker, (Ewald) or an interpreter (Gesenius); but as נבא, related to נבע, to boil, bubble up, thus as ῥέω, transferred to human speech, points out the flowing announcement, hence presupposes an extraordinary endowment and inspiration—a concealed fountain breaking forth in humanity—so the form נביא asserts its usual passive significance (Hengst.) as frequently in words in which suffering, reception, and activity are connected (μαίνομαι, μάντις), not precisely equal to inspiratus but nearly so (Hupfeld) i.e., “one who receives the secret communications or suggestions.” Therefore not so much as the confidant of God; for the prophet not merely preserves these communications, but has to communicate them, which indeed was the case with the patriarchs (Psa_105:10-11), not to speak of the prophetic sayings of Isaac and Jacob, otherwise we should know nothing of their visions and dreams. המה ,נהם = נאם to hum, murmur, of secret trusted communication, as: to whisper, has notwithstanding Hupfeld’s repeated assertion, no etymological connection with נבא. Even Exo_7:1 can only be viewed as a decisive passage sage for the idea of the prophet, when the two there designedly separated sides: the suggesting God and the uttering prophet are taken together (comp. upon 18:18. A prophet therefore is one who utters, communicates, that which is hidden, flowing forth from secret sources, either higher (divine) or lower, (demonic). The contents make the distinction between the true and false prophet, as to the form, even signs and wonders, do not fail the latter.
2. As to the biblical idea of a wonder or miracle, it is to be observed that signs precede wonders even in the New Testament connection: σημεῖα καὶ τέρατα, the latter never occurring alone. In the sign it is the objective import of the thing upon which it depends, in the wonder it is the subjective perception. Thus remarks Havernick, “it appears here from the standpoint of revelation, it is not the wonder in and by itself, but that which is significant in it, the higher to which it points, which is the peculiar essential kernel and characteristic of the true miracle. Above all in the biblical miracle there is an exalted sacred conformity to, or connection with the great educating purpose of God.” The fact announced in this chap., that signs and wonders may be used in the service of falsehood, is not less important for the biblical idea of the miracle (Mat_24:24; 2Th_2:9; Rev_13:13) since thus with the signs and wonders we must take the doctrine, and in connection with this the life, and conduct of the wonder-worker. Comp. Mat_7:15 sq.; 22 sq. “It is clear that however great the importance attributed to signs and wonders, they were never regarded as of supreme moment, were never in themselves decisive, but that there was in Israel a certainty which was so much more sure and firm than any demonstration of the wonder, that it could be placed in the most decided opposition to it. This certainty was the knowledge of God; for when they were warned against the service of idols, the opposition between Jehovah and the gods was for the most part thus stated; that Israel had known Jehovah as his God, but had not known the gods of the heathen, and could not therefore trust itself to them, etc.” (Baumgarten).
[The point here is not as to the nature and force of the true miracle, but whether these signs and wonders are to be regarded as true miracles. The Scriptures use these terms in a very wide sense, and there is ground for the usage in the very nature of the case. It could not well be otherwise. If we hold, with some, that the prophet here is a true prophet, and the wonder a real miracle; that God for the purpose of proving and testing His people, permitted this use of His power, we involve ourselves in inextricable difficulties. It will be hard to reconcile this view with the character of God, as true and good, or to justify such a misleading test to His people. We shall be driven to degrade the miracle as a proper evidence of a divine commission, or withdraw it altogether from the field of the evidences. We may meet the case here by the supposition that Moses is putting a hypothetical but impossible case, as Paul in Gal_1:6. But the whole statement as to the sin, and the manner in which it should be dealt with, implies that it was not only a supposable case, but one which would actually occur. Such prophets would arise, and such wonders be wrought.
The only satisfactory solution is that those wonders were not real miracles. They were supernatural events, i.e., events not traceable to any human agency, or to any natural power or process, but not due to the immediate agency of God, or to any other permissible use of His power in any other sense than that in which He permits whatever is. They were not tricks or impostures. They were real wonders so far as the physical events are concerned. They were true occurrences in the external world, wonders to men, lying above and beyond their power, but due to Satanic or demonic agency. Such agency is recognized in the Scriptures everywhere. It would be likely to manifest itself, for precisely the ends in view by these prophets or dreamers. They had the semblance of true miracles, and herein lay the test. It was only the semblance, and they should have distinguished the real from the apparent. The physical wonder, however striking or awe-inspiring, or unexpected it may have been, was not the miracle. The material wonder coincides with some express announcement, some express claim upon the part of him who works it. The nature of the wonder itself, the truth or announcement connected with it, and the character of the agent, all go to make the miracle. Our Lord Himself appeals to the design with which His miracles were wrought. No wonder or sign therefore could justify them in listening for a moment to one who would turn them from the love and service of Jehovah. God would never coöperate to alienate His own people. See the able article on miracles in Smith’s Bib. Dict., Am. Ed. Trench on Miracles, Introduction. Mozley, Lecture on Miracles, London, 1865, and the authors referred to in Smith’s Bib. Dict.—A.. G.].
3. When the peculiar doctrine and practice of the Romish Church, in whose system not only Calvin, but even Melancthon, were entangled, is based as to the punishment of heretics, schismatics, and sects upon our chapter, it is due to a confusion of ideas; of the theocracy with the Byzantine or mediæval State Church, and involves a mistake as to the nature both of the State and the Church. In the Israelitish theocracy, apostacy from Jehovah, and the institution of a heathen confession and service, was intelligibly treason, rebellion, a civil offence, which must meet with civil punishment. The State, even the Christian state, has the sphere of law and justice for its province, rules in the relations of men to men; can thus only be appealed to in regard to faith, the relation to God, when danger or injury from that side, as to its legal relations, threatens it. And the Church will generally have to decline the means of violence as repugnant to the very nature of religion, as especially considering the religious development, it cannot work with the Old Testament against the New Testament injuries, the more refined and cultivated forms of evil. Against Augustine’s compelle intrare (Luk_14:23), Luke himself, 9:54 sq., should be heard. But the sword of the Spirit which the Church bears, the word of God, it uses not merely through philosophic demonstration, but the Spirit is the Spirit of testimony, of strength, and of discipline, (1Co_5:13). Comp. Lange, Christian Dogmatics, III., § 52, and for the history, Herzog’s Realencycl., V., p. 459 sq.
4. The end of the punishment, as it is more expressly declared in the three clauses (Deu_13:5; Deu_13:11; Deu_13:17), is the putting away of the sin from the midst of Israel by an actual manifestation of the violated law, hence as opposed to the sinful confession which had come into Israel, to make an energetic counter-confession to Jehovah, not-withstanding signs and wonders, bands of blood, and of choice, and even prudence on account of the greatness of the evil. Thus the jus talionis. Deu_13:5 declares the negative element of the punishment by Which the sin was restrained in its course, and limited to the doer. Its positive destination, through which the transgression was atoned, and the guilt of the transgressor expiated, appear in Deu_13:11, since the divine righteousness, in its fearful majesty, enters threateningly over against the whole people. The negative and positive elements are both embraced or pre-supposed, Deu_13:17-18, so that the reconciliation of God to Israel, and of Israel to God, can now have room. “The subordinate or derived ends of punishment,” says Nitzsch, “can only be sought and attained, as they are made good through the consciousness of eternal righteousness.”
5. [The Jews applied, Deu_13:2-5, to Christ as though He would have allured them, from their allegiance to God and the law, utterly and blindly perverting His whole teaching; which our Saviour took pains to present, as in its whole nature and tendency completing and not destroying the law. Wordsworth closes his long and elaborate note here with the remark “that the conduct of the Jews here shows the vast importance of a correct interpretation of the Holy Scriptures. They had the Scripture, but failed to understand it, and incurred its fearful denunciations by condemning Him to whom they bare witness.” A. G.]
HOMILETICAL AND PRACTICAL
Deu_12:32 sq. Luther: We should depend entirely upon the word, and do all which it enjoins heartily; for if the word is lost, God is lost. But it is better that one should lose friend, brother, saints and nobles, and all, than God. Calvin: “There is a certainty in the heavenly doctrine which does not permit our faith to waver or to be overthrown, Eph_4:14.” Cramer: “There must be heresies among you, that the upright may appear, 1Co_11:19.” Berl. Bib.: One such prophet is our reason. Deu_13:2. Tub. Bib.: Truth is more than all wonders, and no wonder avails against the truth. Deu_13:3. Luther: “Dost thou see here that the right is given to every one to judge the doctrine? Mat_7:18. The silent power of love.” Calvin: “God searches the heart, not to learn what was unknown to Him, but to reveal what was concealed. Thus the true saints are separated from the hypocrites.” Schultz: “He knows from the beginning; but there must be some fitting experience through which His conduct may stand justified before men, angels and Himself even, Job_1:8.” Berl. Bib.: “It is noticeable, that there is no example in the Old Testament in which Israel as such has so treated one of the many false prophets, but many examples in which they wrested the law against true prophets, and against Christ Himself. Mat_21:33 sq.; 23:34 sq.; Act_7:52; Joh_19:7.” Deu_13:7. Richter: “The evil one tempts at all times, but most easily through those we love; Adam through Eve, Christ through Peter, Mat_16:23.” Deu_13:16. Richter: “Since Israel never carried out this sentence upon godless places, God has done it Himself, especially through the Chaldeans.” Schultz: “If the Church neglects the extermination, the Lord will complete it through the spirit of judgment and the spirit of destruction even, Isa_4:4.—Faith in temptation, however dazzling the temptation is to it, follows the Lord; however alluring, the Lord is all to it and more; however violent, it is satisfied with the grace whose strength is mighty in the weak.”
Footnotes:
[1][Deu_13:10. Here as above the הַדִּיחֲךָ does not precisely correspond with our word thrust, which carries with it the idea of external force. Better when followed by מִן, to draw from.—A. G.].
[2][Deu_13:13. Margin, naughty men: lit. sons of worthlessness.—A. G.].
[3][Deu_13:16. Street, the broad, open market-place, at the gate; Gesenius.—A. G.].
[4][Deu_13:16. Schroeder adopts the rendering of our version, making כָּלִיל an adverb. See however Exeget. notes. Others, Keil, Knobel, Bib. Com., render it as in 33:10, a whole offering.—A. G.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v29 Take heed to thyself that thou be not snared…
Take heed to thyself that thou be not snared by following them . . . saying, How did these nations serve their gods?--The Israelites, influenced by superstitious fear, too often endeavored to propitiate the deities of Canaan. Their Egyptian education had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to inhabit the country which they honored with their protection, and severely resented the neglect of payment in all newcomers [WARBURTON]. Taking into consideration the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.
Next: Deuteronomy Chapter 13
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v29 29-32. Take heed to thyself — A solemn warning…
29-32. Take heed to thyself — A solemn warning against the idolatry of these Canaanite nations. “This caution is based upon the notion generally entertained in the ancient heathen world, that each country had its own tutelary deities, whom it would be perilous to neglect. Comp. 1Ki_20:23; 2Ki_17:26. Hence even in conquered districts the worship of the local deities was wont to be scrupulously maintained. But Israel was to shun such superstition.” — Speaker’s Commentary.
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The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv29, 32 29–31. Transition to the Laws in 13 (and those…
29–31. Transition to the Laws in 13 (and those in Deu_16:21 to Deu_17:7)
When settled in W. Palestine Israel shall not inquire into the manner of the worship of the local deities, and so be enticed to imitate it in the worship of their own God, for the Canaanites in their worship practise every abomination to Jehovah: they even burn their children to the gods.—Here we meet one of the greater difficulties raised by the order of the laws in the code. For unless this short passage be merely one of the many exhortations, which, like a chorus, break in upon both the narratives and the laws of D, it is meant as an introduction to the laws against seducers to idolatry, which follow in ch. 13. Yet, as such, it is abrupt and incomplete; Deu_12:31 warns against every abomination to Jehovah, and then, instead of a list of those abominations, gives only one. Now others are given in Deu_16:21 to Deu_17:7; and that passage is clearly out of place where it stands, between laws relating to judicial authorities and procedure. The suggestion has therefore been made (first by Dillmann, cp. Driver on Deu_16:21 and Bertholet on Deu_12:29 and Marti in Kautzsch’s Heil. Schrift des A.T.) that Deu_16:21 to Deu_17:7 originally stood between Deu_12:29-31 and Deu_13:2 ff. There is much in favour of this suggestion; Deu_16:21 to Deu_17:7 naturally continues Deu_12:29-31 and has phrases in common with this (which thy God hateth and abomination), while its second part commanding the punishment of idolatrous Israelites as naturally leads up to the three laws in Deu_13:2 ff. (Deu_13:1 ff.). On the relation to Deu_12:29-31 of Deu_18:9-12, also on the sacrifice of children, see on the latter passage. A further difficulty is Deu_12:32 (Deu_13:1), see the note on it.
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Deu_12:29. When the Lord thy God shall cut off the nations] So Deu_19:1 (cp. deuter. Jos_23:4 f.); beyond this the verses differ.
whither thou goest in to dispossess them] Characteristic of the Sg. passages, cp. Deu_9:5; Deu_19:1 has whose land the Lord thy God is about to give thee.
and thou shalt have dispossessed them] So Deu_19:1 : R.V. succeedest them.
and dwellest in their land] Deu_19:1, their cities.
Deu_12:30. take heed to thyself] See Deu_6:12.
ensnared to follow them] snared away after them; cp. Deu_7:16; Deu_7:25.
inquire not after] See on seek, Deu_12:5.
How do these nations, serve, etc.] Rather How used these nations to worship.
so will I do, I also or in my turn] The lighter form of the pronoun, ’anî, used in the Song 32 and throughout P, is found in D (which elsewhere uses the heavier form ’ânôki) only here and Deu_29:5; and is to he explained by the common O.T. usage of preferring ’anî when the pronoun is employed in emphasis as here.
The whole verse is true to the religious situation in which Israel found themselves after settlement in Canaan. They came under the belief, prevalent in antiquity, that not only must the gods of a land be propitiated by its invaders, but that worship must be offered only after the local mishpat or ritual (1Sa_26:19; 2Ki_17:25 ff.). So they inquired what that mishpat was and conformed to it the worship of their own God, with the result of confusing Him with the gods of the land.
for even their sons and their daughters do they burn] or used to burn. That the Semites (as well as other ancient races) sacrificed children has been amply proved. Mesha of Moab, hard pressed by Israel, slew his first-born to Kemosh (2Ki_3:27) just as we know, through the Greeks (Diod. Sic. xx. 14, Porph. apud Euseb. Praep. Evang. iv. (64, 4), was the practice of Phoenicians and Carthaginians in times of national danger or disaster. On human sacrifices among them, the Syrians, and ancient Arabs see notes to pp. 346 ff. of W. R. Smith’s Rel. Sem. For the Canaanites the evidence of the sacrifice of children by slaughter and burning is conclusive, both from the O.T. texts, and recent discoveries:—
At Gezer round the feet of the maṣṣeboth (see on Deu_16:22) and ‘over the whole area of the High Place the earth was discovered to be a regular cemetery in which the skeletons of young infants were buried. These infants were never more than a week old. Two at least showed marks of fire.’ They were buried in jars, each with a lamp and a bowl, as if symbols of fire and blood (R. A. S. Macalister, PEFQ, 1903, Bible Side Lights etc., 73 f.). At Ta‘anak Sellin found jars with the remains of 20 infants, some up to 5 years of age close to a rock altar (Tell Ta‘annek, 35 ff.). At Megiddo (Tell el-Mutesellim) under the corner of a temple four jars with remains of infants were dug up from a stratum probably of the late Israelite period. Others have been found under the walls of houses, but whether these were of still-born infants or of such as died naturally is not known; in Egypt, as the present writer has been informed by the American missionaries, the still-born children of Copts are buried in the house (whether with the hope that they may be re-born into it?). See further Frazer, Adonis, Attis etc. 78. But there can be no doubt of the fate of those found in the sanctuaries; the marks of fire on some and the presence of lamps and bowls prove slaughter and sacrifice by fire. So too the vb. burn used here and in Jer_7:31; Jer_19:5, as well as the story of Abraham and Isaac, indicates a full sacrifice, slaughter and at least partial consumption by fire on an altar. On this Eze_16:21 (cp. Eze_23:39) is explicit: thou hast slain my children and didst deliver them up in causing them to pass through (sc. the fire) to them. The fire was the means of their conveyance to the deity. Therefore the expression to make son or daughter pass through the fire (Deu_18:10) cannot he explained as merely a consecration or ordeal by fire. The data do not enable us to determine whether at any time the practice of devoting the firstborn was binding and universal among the Canaanites, or was confined to periods of calamity. That even among the Canaanites there was a revolt from it is proved by Mr Macalister’s discovery (op. cit. 170 f., PEFQ, 1903, 8 f.), in some strata of the pre-Israelite period, of lamps and bowls buried with the jars instead of children and as if in substitution for these.
The practice by Israel of sacrificing children after the same fashion and from the same motives is proved by the narratives and laws of the Old Testament as well as by the prophets:—
The story, which is found in E, Genesis 22, that the divine word bade Abraham sacrifice Isaac and then revealed a substitute in the ram, is evidence that at one time among the Hebrews the belief had prevailed in the duty of fathers to slay their children, if required, us proof of their fidelity to their God, but that by His mercy a substitute was allowed. This is confirmed by the form of the law in J, Exo_13:12. Though this sanctions the redemption of the firstborn son by an animal, the way in which it opens—thou shalt cause to pass over unto Jehovah all that openeth the womb and every firstling which thou hast that Cometh of a beast—indicates that the original principle, on which Israel acted, was that the firstborn of men, equally with those of animals, were due to the deity by sacrifice. In Judah in the 7th century the popular belief was that Jehovah Himself had given a law obliging the burning of children, for Jeremiah (or a deuteronomic writer whose words have been here placed among his prophecies) emphatically denies the existence of such a law: which I commanded not, neither came it into my mind (Jer_7:31, Jer_19:5). On the other hand Ezekiel supports the opinion that Israel’s God had given such a law and explains that this was in order to punish the second generation in the wilderness. 20:25: moreover I gave them also statutes not good and judgements whereby they should not live, and I polluted them in their own gifts, in that they caused to pass through (sc. the fire) all that openeth the womb, that I might make them desolate (see A. B. Davidson’s note on this passage in Ezekiel in this series).
There was therefore a memory in Israel that the fathers of the race had shared the general Semitic conscience that the sacrifice of children was sanctioned or even expressly commanded by God, but that from an early time He had permitted the substitution of an animal, which permission, J tells us, was expressly dictated by Moses at the Exodus. In the early centuries after the settlement there are no instances of child-sacrifice in Israel except in the story of Jephthah (and more doubtfully in that of Hiel, the re-builder of Jericho). And the cases which recur later are all explicable by the bad influence of the neighbouring heathen, and the panic produced by national disaster, either actual or threatened. So in the case of Ahaz (2Ki_16:4), the historical character of which there is no reason to doubt (see as against Moore, E.B. art. ‘Molech’ the present writer’s Jerusalem, ii. 127, 264); and so with the recrudescence of the practice in the 7th century under Manasseh, and the use of the horrible Topheth or Tephath in the valley of Hinnom (Jer_7:31; Jer_19:5; ‘Mi.’ Deu_6:6 f.; Eze_16:21; Eze_20:18 ff; Eze_23:39). The present Hebrew text of Jer. says that these sacrifices were offered to ‘Molech,’ but ‘there are grounds for believing that this was a divine title, Melek or King, rather than a name; and that the awful despot who demanded such a propitiation was regarded by the Jews as none other than their own God’ (Jerusalem, ii. 264). This is clear, as we have seen above, from the passages in Jeremiah and Ezekiel. And the reason is plain why D, a work of the 7th century, should alone of all Israel’s law-books be ardent, equally with the great prophets of the time, in repudiating child-sacrifice.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv30, 32 (30) Take heed to thyself that thou be not…
(30) Take heed to thyself that thou be not snared.—A necessary caution. “The fear” of heathen deities often attached itself to their seats of worship. It was found necessary to caution Israel against the fear of them and the dread of them in much later times. (See Jer_10:2-5.)
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The Pulpit Commentary 1880 · Public Domain On vv29, 31, 32 Vers. 29, 30. Here the speaker reverts to the…
Vers. 29, 30. Here the speaker reverts to the admonition with which he began this part of his address (ver. 2); and warns the people against having any intercourse with the Canaanites in their idolatrous practices. That thou enquire not after their gods. It was a general belief among the heathen that to ignore or neglect the deities of a country was sure to bring calamity; (cf. 2Ki_17:26) hence the need of cautioning the Israelites against inquiring after the gods of the Canaanites when they should be settled in their land.
Vers. 29-32. Unworthy inquiries.
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We have here
I BALEFUL SUPERSTITION. The ground of these inquiries about the gods of the place was a lurking belief in their reality. There was a superstitious feeling that the woods, hills, streams, etc., must have their deities, whom it would be well to propitiate and worship. The country as a whole, and special districts of it, had gods, and, Jehovah notwithstanding, the superstitious part of the community stood in dread of them. Superstitions are hard to eradicate. We have examples in the survival of the belief in witches, fairies, charms, omens, lucky and unlucky days, etc., among ourselves. Till a recent period, it was the custom in parts of the Scottish Highlands to sacrifice bulls to local saints. And the practice of burying a live cock for the cure of epilepsy is said to survive till the present hour. Born of ignorance, and acting as a check on all enlightenment and progress, superstition is the parent of innumerable evils, besides debasing and enslaving mind and conscience. Its influence should be combated by every legitimate means.
II PRURIENT CURIOSITY. The superstitious motive did not act alone. This itching desire to hear about the gods of the place, and how the nations served them, was symptomatic of a prurient disposition. There was, unfortunately, too much in the way in which these nations had "served their gods" to excite and interest the passions of the dissolute. It is a dangerous token when those who ought to know better begin to manifest a prurient curiosity about what is evil. It leads to prying into matters which had better remain hidden, to inquiries at persons whose very society is dangerous, to the reading of obscene books, the visiting of bad places, the keeping of immoral company, etc. At the bottom of such inquiries there is invariably a secret sympathy, which is bound, as time advances, to yield fruit in evil practices.
III SERVILE IMITATION. The idolatry of the Israelites was signalized by a strange want of originality. They invented no gods of their own. They were content to be imitators. The nations before them had gods. The nations around them had gods. They wanted to be like the rest, and have gods too hence their inquiries. A curious illustration of the force of the principle of imitation. It is one of the ruling principles in human nature. Imitation is easier than invention. The tendency invariably is to "follow the crowd." It matters nothing that it is "to do evil." The fashion of the time and place must be observed. There are people who would almost rather die than be out of the fashion. Yet what a weakness is this, and how opposed to all true and right manhood! "Be not conformed to the world". J.O. (Rom_12:2)
Vers. 29-32. The subtle ensnarements of idolatry.
A spirit of vain curiosity is to be repressed at its beginning. So weak is human nature, and so subtle is the working of sin, that prying curiosity into evil customs works practical mischief. Human life, to be a success, must be a perpetual battle with moral evil. We cannot afford to parley with the enemy nor give him a single advantage. Incessant watchfulness is our safety.
I IDOLATRY HAS GREAT FASCINATIONS FOR MAN"S SENSUOUS NATURE. There is in all men a yearning for visible signs of God. "Show us some sign!" is the natural demand of the human mind. Even Moses had passionately asked, "I beseech thee, show me thy glory." Satan employs a thousand wily artifices to corrupt the spiritual impulses of the heart. Speciously, idolatry asks to be tolerated as a symbol, and then detains our faith as if it were the substantial object.
II IDOLATRY IS THE FRUITFUL PARENT OF VICE AND CRUELTY. We can never deal with forms of idolatry as if they were mere intellectual vagaries. The worship of material images has always been associated with sensuality, obscenity, and vice. It deteriorates human nature, hardens sensibility, and clips the wing of aspiration. When the seed has grown to the mature tree, human victims are demanded as oblations. "The children were compelled to pass through the fire." Atrocious cruelty is the last effect.
III IDOLATRY IS HATEFUL IN GOD"S ESTEEM. It is impossible for us to err if we make the supreme God our model. To the extent that we know God, we must endeavor to assimilate our tastes to his, to love what he loves and to hate what he hates. Idolatry, in any form (whether of graven image, or material wealth, or human friend) is overt treason against God. If we cannot see the inherent wickedness of idolatry, it should be enough for us to know that it is an abomination before God, "a smoke in his eyes; a stench in his nostrils.
IV IDOLATRY IS A SOURCE OF NATIONAL AND INDIVIDUAL RUIN. In that early period of human history, the spirit of idolatry must have been rampant. It was the curse of the age. Although the Hebrews had seen the practical effects of idolatry in Egypt; although they had themselves been the executors of God"s vengeance against idolatry in Canaan; nevertheless the tendencies to idolatry were, humanly speaking, irresistible. It had been the source of Pharaoh"s overthrow. It had been the occasion of a great slaughter among the Hebrews under the peaks of Sinai. It was the parent of the vices and crimes that prevailed among the Amorites. Idolatry is doomed by an eternal decree, and if men persist in identifying themselves with it, they are doomed also. Let us be well guarded against so insidious an evil! D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v30 Take heed to thyself that thou be not snared…
Deu_12:30
Take heed to thyself that thou be not snared by following after them.
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Danger of a conquered foe
It is a remarkable fact, and is proved by Dr. Bell (in his History of British Insects), that the poison of the rattlesnake is even secreted after death. Dr. Bell, in his dissections of the rattlesnakes which have been dead many hours, has found that the poison continued to be secreted so fast as to require to be dried up occasionally with sponge or rag. The immoral author, like these rattlesnakes, not only poisons during his lifetime, but after death: because his books possess the subtle power of secreting the venom to a horrible degree. A moral sponge is constantly called into requisition to obliterate his poison for many years after he himself has been dead. (Scientific Illustrations.)
Revival of a conquered sin
As the bough of a tree bent from its usual course returns to its old position as soon as the force by which it had yielded is removed; so do men return to their old habits as soon as the motives, whether of interest or fear, which had influenced them, are done away. Nature, says Lord Bacon, is often hidden, sometimes overcome, seldom extinguished. Let not a man trust his victory over his nature too far, for nature will lie buried a great time, and yet revive upon the occasion or temptation; like as it was with AEsops damsel, turned from a cat to a woman, who sat very demurely at the boards end till a mouse ran before her. The same philosopher gives the following admirable caution:--A mans nature runs either to herbs or weeds; therefore let him seasonably water the one and destroy the other.
Need for watchfulness
None are so likely to maintain watchful guard over their hearts and lives as those who know the comfort of living in near communion with God. They feel their privilege and will fear losing it. They will dread failing from their high estate, and marring their own comfort by bringing clouds between themselves and Christ. He that goes on a journey with little money about him takes little thought of danger, and cares little how late he travels. He, on the contrary, that carries gold and jewels, will be a cautious traveller; he will look well to his roads, his horses, and his company, and run no risks. The fixed stars are those that tremble most. The man that most fully enjoys the light of Gods countenance, will be a man tremblingly afraid of losing its blessed consolations, and jealously fearful of doing anything to grieve the Holy Ghost. (Bp. Ryle.)
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unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv29, 31 cuts off the nations
cuts off the nations
Yahweh destroying the people groups in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree. (See: Metaphor)
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the nations
Here "nations" represents the people living in Canaan. (See: Metonymy)
when you go in to dispossess them, and you dispossess them
"when you take everything from them"
pay attention to yourself
"be careful"
that you are not trapped into following them ... trapped into investigating their gods, into asking
A person learning about and worshiping other gods is spoken of as if they are caught in a hunter's trap. This can be stated in active form. AT: "that you do not act like them ... that you do try to learn about their gods, asking" (See: Metaphor and Active or Passive)
not trapped into following them
The Israelites worshiping idols as the people groups of Canaan worship idols is spoken of as if the Israelites were following behind the other people groups. (See: Metaphor)
after they are destroyed from before you
This can be stated in active form. AT: "after Yahweh destroys them before you" (See: Active or Passive)
into asking, 'How do these nations worship their gods? I will do the same.'
This is a quotation within a quotation. A direct quotation can be stated as an indirect quotation. AT: "into asking about how those people groups worship their gods so that you can do the same." (See:Quotes Within Quotes and Direct and Indirect Quotations)
translationWords
Yahweh
God
cut off
nation
false god
worship
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v31 12:31 burn their sons and daughters: Human sacrifice was…
12:31 burn their sons and daughters: Human sacrifice was one of the most abhorrent practices of ancient pagan religions. The Ammonites believed that their god Molech required such sacrifice from his worshipers (Lev 18:21; 20:2; 2 Kgs 23:10; Jer 32:35).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.