TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 13:6–11. His two-level outline is real structure in the source text, so it is rendered as structure.
Further provision is made by this branch of the statute against receiving the infection of idolatry from those that are near and dear to us.
I.It is the policy of the tempter to send his solicitations by the hand of those whom we love, whom we least suspect of any ill design upon us, and whom we are desirous to please and apt to conform ourselves to. The enticement here is supposed to come from a brother or child that are near by nature, from a wife or friend that are near by choice, and are to us as our own souls, Deu 13:6. Satan tempted Adam by Eve and Christ by Peter. We are therefore concerned to stand upon our guard against a bad proposal when the person that makes it can pretend to an interest in us, that we many never sin against God in compliment to the best friend we have in the world. The temptation is supposed to be private: he will entice thee secretly, implying that idolatry is a work of darkness, which dreads the light and covets to be concealed, and in which the sinner promises himself, and the tempter promises him, secrecy and security. Concerning the false gods proposed to be served,
1.The tempter suggests that the worshipping of these gods was the common practice of the world; and, if they limited their adorations to an invisible Deity, they were singular, and like nobody, for these gods were the gods of the people round about them, and indeed of all the nations of the earth, Deu 13:7. This suggestion draws many away from religion and godliness, that it is an unfashionable thing; and they make their court to the world and the flesh because these are the gods of the people that are round about them.
2.Moses suggests, in opposition to this, that it had not been the practice of their ancestors; they are gods which thou hast not known, thou nor thy fathers. Those that are born of godly parents, and have been educated in pious exercises, when they are enticed to a vain, loose, careless way of living should remember that those are ways which they have not known, they nor their fathers. And will they thus degenerate?
II.It is our duty to prefer God and religion before the best friends we have in the world.
1.We must not, in complaisance to our friends, break God's law (Deu 13:8): "Thou shalt not consent to him. nor go with him to his idolatrous worship, no, not for company, or curiosity, or to gain a better interest in is affections." It is a general rule, If sinners entice thee, consent thou not, Pro 1:10.
2.We must not, in compassion to our friends, obstruct the course of God's justice. He that attempts such a thing must not only be looked upon as an enemy, or dangerous person, whom one should be afraid of, and swear the peace against, but as a criminal or traitor, whom, in zeal for our sovereign Lord, his crown and dignity, we are bound to inform against, and cannot conceal without incurring the guilt of a great misprision (Deu 13:9): Thou shalt surely kill him. By this law the persons enticed were bound to the seducer, and to give evidence against him before the proper judges, that he might suffer the penalty of the law, and that without delay, which the Jews say is here intended in that phrase, as it is in the Hebrew, killing thou shalt kill him. Neither the prosecution nor the execution must be deferred; and he that was first in the former must be first in the latter, to show that he stood to his testimony: "Thy hand shall be first upon him, to mark him out as an anathema, and then the hands of all the people, to put him away as an accursed thing." The death he must die was that which was looked upon among the Jews as the severest of all deaths. He must be stoned: and his accusation written is that he has sought to thrust thee away, by a kind of violence, from the Lord they God, Deu 13:10. Those are certainly our worst enemies that would thrust us from God, our best friend; and whatever draws us to sin, separates between us and God, is a design upon our life, and to be resented accordingly, And, lastly, here is the good effect of this necessary execution (Deu 13:11): All Israel shall hear and fear. They ought to hear and fear; for the punishment of crimes committed is designed in terrorem - to terrify, and so to prevent their repetition. And it is to be hoped they will hear and fear, and by the severity of the punishment, especially when it is at the prosecution of a father, a brother, or a friend, will be made to conceive a horror of the sin, as exceedingly sinful, and to be afraid of incurring the like punishment themselves. Smite the scorner that sins presumptuously, and the simple, that is in danger of sinning carelessly, will beware.
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Summary
Deuteronomy 13:10 prescribes the ultimate penalty of death by stoning for any individual who actively attempts to entice or lead the people of Israel away from their exclusive covenant relationship with the LORD their God. This severe judgment underscores the absolute centrality of Yahweh worship in ancient Israelite society and the profound gravity of spiritual sedition, which was considered an act of treason against the Divine King who had miraculously delivered them from Egyptian slavery. The verse highlights the non-negotiable demand for singular devotion to the God who redeemed them, emphasizing that the purity of Israel's faith was paramount to their national identity and well-being.
Context
Literary Context
This verse is strategically situated within a pivotal section of Deuteronomy (chapters 12-26) that meticulously outlines the covenant stipulations for Israel's life in the Promised Land, with a strong emphasis on the purity and exclusivity of worship. Specifically, Deuteronomy 13 functions as a comprehensive warning against the insidious threat of apostasy and idolatry. The chapter commences by addressing the public danger posed by false prophets and dreamers who might perform deceptive signs or wonders to lead the people astray from Yahweh (Deuteronomy 13:1-5). The passage then intensifies, shifting its focus from public figures to more intimate and insidious temptations, detailing the severe consequences for even close family members or friends who secretly entice others to worship foreign gods (Deuteronomy 13:6-11). Our verse, Deuteronomy 13:10, falls directly within this latter section, specifying the judicial execution for such a profound offense, thereby highlighting the paramount importance of maintaining Israel's exclusive and undivided devotion to Yahweh. The chapter culminates with detailed instructions regarding entire cities that collectively fall into idolatry (Deuteronomy 13:12-18).
Historical & Cultural Context
Ancient Israel was uniquely established as a theocratic nation, where God Himself was recognized as their direct King and supreme Lawgiver. Their national identity, collective well-being, and very existence were inextricably linked to their covenant relationship with Yahweh, which had been solemnly established at Mount Sinai. In the broader polytheistic ancient Near East, where surrounding nations worshipped a pantheon of deities, Israel's radical monotheistic faith was a distinctive anomaly and was under constant threat of syncretism—the blending of religious beliefs. Therefore, leading someone away from Yahweh to other gods was not merely a religious transgression but an act of high treason against the divine sovereign, fundamentally undermining the very foundation of the nation's covenant with God. Stoning was a common and particularly severe form of capital punishment in ancient Israel, typically reserved for offenses considered to be direct affronts to God's holiness or the community's purity, such as blasphemy, idolatry, or certain grievous sexual sins. The public nature of stoning served as both a powerful deterrent and a visible demonstration of the community's collective rejection of the sin, signifying their commitment to upholding God's law and thereby "purging the evil from your midst" (Deuteronomy 13:5). The constant refrain "which brought thee out of the land of Egypt, from the house of bondage" served as the foundational historical and theological justification for Israel's absolute loyalty, perpetually reminding them of God's mighty, redemptive act that established their nation and claimed their allegiance.
Key Themes
This verse powerfully reinforces several major theological and narrative themes prevalent throughout Deuteronomy and the broader Pentateuch. First and foremost is the theme of Exclusive Loyalty to God, echoing the foundational principle of the First Commandment: "You shall have no other gods before me" (Exodus 20:3). Any attempt to divert this singular allegiance was considered an act of spiritual treason against the Divine King. Second, it highlights God's Zealous Protection of the Covenant. The severe consequence for leading others astray underscores God's unwavering commitment to the purity and integrity of His covenant with Israel, upon which their national identity, prosperity, and spiritual vitality depended. Third, the verse vividly illustrates the Dire Consequences of Apostasy, not just for the individual perpetrator but for the entire community. It demonstrates that God takes profoundly seriously those who not only stray from Him but actively seek to draw others into the spiritual peril of idolatry. Finally, the concluding phrase "which brought thee out of the land of Egypt, from the house of bondage" serves as a constant reminder of God's Redemptive Act as the Foundation for Obedience. This profound act of grace and power, the miraculous deliverance from slavery, is presented as the ultimate reason for Israel's unwavering devotion and the indispensable basis for all their covenant obligations. This foundational act is repeatedly emphasized throughout the book, as seen in passages like Deuteronomy 6:20-25.
Exposition and Analysis
Key Word Analysis
This primitive root primarily means "to be weighty," but it is used exclusively in the sense of lapidation—the act of stoning—or its contrary. In this context, it refers to the act of casting stones upon someone as a form of capital punishment. The use of this word emphasizes the direct, physical, and communal nature of the execution, signifying a public act of judgment and the purging of evil from the community.
This primitive root signifies "to push off" or "to expel." It is used in a wide variety of applications, both literally and figuratively, to mean to banish, cast down, chase, compel, draw away, drive out, or mislead. Here, it denotes an active, persistent, and often deceptive effort to entice, seduce, or drive someone away from the right path. It conveys the idea of spiritual sedition, a deliberate attempt to undermine the nation's core faith and allegiance, suggesting a forceful, misleading influence designed to dislodge someone from their spiritual foundation.
Derived from the root meaning "to serve," this noun refers to a servant, bondman, or one in bondage. In the phrase "house of bondage" (which combines bayith H1004, house, with ʻebed H5650, servant/bondage), ʻebed specifically emphasizes the state of servitude and oppression. Its inclusion here, within the recurring phrase "house of bondage" for Egypt, powerfully evokes the profound and oppressive slavery from which God had miraculously delivered Israel. It serves as a constant, potent reminder of the immense grace and power of God's redemptive act, thereby reinforcing the absolute obligation of loyalty to Him alone.
Verse Breakdown
"And thou shalt stone him with stones, that he die;"
This clause specifies the judicial punishment for the one who seeks to lead Israel astray. Stoning was a public execution, signifying the community's collective rejection of the offense and its commitment to purging evil from its midst. The explicit phrase "that he die" leaves no ambiguity about the finality and severity of the penalty, underscoring the gravity of the crime in the eyes of God and the community.
"because he hath sought to thrust thee away from the LORD thy God, "
This provides the explicit rationale and justification for the capital punishment. The crime is not merely personal idolatry but the active, deliberate attempt to "thrust away" or seduce others from their allegiance to Yahweh. This highlights the profound communal danger of such an act, as it directly threatens the spiritual integrity, covenant relationship, and very existence of the entire nation. The use of "the LORD thy God" emphasizes the intensely personal and covenantal relationship that the individual sought to sever, making the offense a direct affront to God's sovereignty and His bond with His people.
"which brought thee out of the land of Egypt, from the house of bondage."
This final clause grounds the entire command in God's redemptive history and serves as the ultimate justification for Israel's exclusive loyalty and for the severity of the punishment for apostasy. God's mighty act of deliverance from the oppressive slavery of Egypt is the foundational reason for their obedience and devotion. To turn away from such a powerful and gracious Deliverer, or to lead others to do so, is presented as the ultimate act of ingratitude, rebellion, and treason against the One who secured their freedom and identity.
Literary Devices
Deuteronomy 13:10 employs several potent literary devices to underscore its message and impress its gravity upon the Israelite community. The most prominent is Hyperbole in the severity of the prescribed punishment, which serves to emphasize the absolute gravity of the crime of spiritual sedition. While a literal command within the Old Covenant legal system, its starkness is designed to shock and indelibly impress upon the people the non-negotiable nature of their exclusive devotion to Yahweh. The phrase "the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage" functions as a powerful Covenant Formula or Redemptive Motif, consistently reiterated throughout Deuteronomy and the Pentateuch. This Repetition serves as a foundational reminder, grounding all commands in God's prior gracious acts of deliverance and reinforcing the indispensable basis for Israel's obedience and loyalty. The term "house of bondage" is a vivid Metaphor for Egypt, evoking the harsh reality of their slavery and the profound, miraculous liberation God provided. This constant recall of their historical redemption acts as a powerful Rhetorical Appeal to gratitude, loyalty, and the solemn obligation of exclusive worship. Furthermore, the entire passage exemplifies Legal Prose, characterized by its clear, direct, and prescriptive language, leaving no doubt about the nature of the offense or its severe consequence.
Theological and Thematic Connections
Deuteronomy 13:10 stands as a stark testament to God's holy jealousy and His unwavering demand for exclusive devotion from His covenant people. The principle articulated here—that actively leading others away from the one true God is an offense of the highest order—resonates throughout biblical theology, affirming the sanctity of divine truth and the immense value God places on a pure, unadulterated relationship with humanity. It underscores that spiritual deception and apostasy are not minor transgressions but acts of profound betrayal against the Divine King. While the New Covenant shifts from a national, theocratic legal system to a spiritual kingdom, the underlying theological principle remains eternally true: leading people away from the truth of God, particularly as revealed in Christ, is a grave spiritual danger with eternal consequences. The severity of the Old Testament law here serves to highlight the intrinsic seriousness of spiritual deception and its profound impact on individuals and communities.
Reflection and Application
Deuteronomy 13:10, though rooted in ancient Israel's judicial system, carries profound spiritual weight and enduring principles for believers today. It compels us to reflect deeply on the absolute centrality of our allegiance to God and the immense danger of any influence that would seek to draw us or others away from Him. While we no longer apply the literal punishment of stoning, the principle of God's zealous protection of His truth and His people's faithfulness remains immutable. This verse challenges us to cultivate spiritual discernment, to be vigilant against false teachings, and to guard the purity of the gospel within our communities and within our own hearts. It serves as a powerful reminder that our primary loyalty is to the God who has redeemed us, and that actively undermining another's faith is a betrayal of the highest order, carrying severe spiritual consequences. We are called to be protectors of truth, not propagators of deception, always pointing others towards the one true God who brought us out of spiritual bondage into glorious freedom.
Questions for Reflection
FAQ
Does this verse mean we should still stone people who try to lead others away from God?
No, the specific judicial punishment of stoning belongs to the Old Covenant legal system given exclusively to ancient Israel, a theocratic nation under a unique covenant with God. The New Testament introduces the New Covenant, fulfilled in Jesus Christ, which operates under different principles. While the underlying theological principle—that leading people away from God is a grave spiritual offense—remains eternally true, the method of punishment has fundamentally changed. Under the New Covenant, the focus is on spiritual discernment, church discipline, and the ultimate judgment of God, rather than civil execution for religious offenses. The New Testament warns strongly against false teachers and those who cause division, but it does not prescribe physical violence or capital punishment for such acts (e.g., Romans 16:17, Titus 3:10, 2 John 1:10-11).
What does "thrust thee away from the LORD thy God" mean for us today?
For believers today, "thrusting away" from the LORD God refers to any teaching, philosophy, or lifestyle that actively seeks to divert our allegiance from the one true God revealed in Scripture, particularly through Jesus Christ. This can manifest as promoting idolatry (worshipping anything or anyone other than God), denying core biblical truths about God, Jesus, or salvation, or encouraging a life that is fundamentally disobedient to God's revealed will. It implies a deliberate and often deceptive effort to undermine genuine faith and devotion. We are called to be discerning, testing all things against the truth of God's Word (1 John 4:1), and to hold fast to the sound doctrine delivered to us (Jude 1:3).
Christ-Centered Fulfillment
Deuteronomy 13:10, with its severe warning against leading Israel away from the LORD, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. He is the very embodiment of the LORD God, the one to whom all true allegiance is eternally due. In the Old Testament context, those who "thrust away" from the LORD were leading people to false gods and idols; in the New Covenant, those who lead people away from Jesus are leading them away from the only path to the Father (John 14:6). Jesus Himself warned against those who would cause His "little ones" to stumble (Matthew 18:6), indicating the profound seriousness of leading others astray from Him, the Way, the Truth, and the Life. Furthermore, Christ's perfect obedience and sacrificial death on the cross fully satisfied the demands of God's holy law, including the judgment against those who turn away in rebellion. He is the ultimate "Deliverer" who brought us out of the "house of bondage" to sin and death (Colossians 1:13-14, Romans 6:6). Thus, to turn from Him, or to lead others from Him, is to reject the very One who accomplished our ultimate redemption and to whom all loyalty is eternally due, for "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).