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 13:12–18. His two-level outline is real structure in the source text, so it is rendered as structure.
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, Co1 5:12, Co1 5:13. 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 The city that is here supposed to have become idolatrous is one that formerly worshipped the true God, but had now withdrawn to other gods, which intimates how great the crime is, and how sore the punishment will be, of those that, after they have known the way of righteousness, turn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, Pe2 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 (Co2 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 (Deu 13:14):
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 (Deu 13:15), 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, Deu 13:16. The soldiers are forbidden, upon pain of death, to convert any of the plunder to their own use, Deu 13:17. 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 (Deu 13:17), 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, Co1 10:21, Co1 10:22.
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Summary
Deuteronomy 13:17 delivers a critical command within the intricate legal framework for ancient Israel, specifically addressing the aftermath of judgment upon an apostate city. It strictly prohibits the retention of any plunder or valuable item from a city that has been "devoted to destruction" (ḥērem) due to its idolatry, referring to such spoils as "the cursed thing." This injunction underscores the absolute nature of God's judgment against unfaithfulness and serves as a vital safeguard against spiritual contamination within the covenant community. The verse then reveals the profound redemptive purpose behind this severe obedience: that the Lord might turn from the fierceness of His anger, extend mercy and compassion to His people, and fulfill His ancient promise to multiply them, as He had sworn to their forefathers.
Context
Literary Context
This verse serves as the powerful culmination of a specific legal and theological section in Deuteronomy (Deuteronomy 13:12-18) that outlines the severe judicial process for an Israelite city accused of apostasy. The preceding verses meticulously detail the investigation required, the necessity for multiple witnesses to confirm the charges of idolatry, and, if proven true, the chilling command for the city and all its inhabitants, including livestock, to be utterly destroyed by fire. This radical act, known as ḥērem (devotion to destruction), was not merely punitive but represented a profound act of purification, designed to eradicate the defilement of idolatry from the very heart of the covenant community. Deuteronomy 13:17 specifically addresses the stringent prohibition against taking any of the devoted spoils, emphasizing that no one should profit from God's judgment. This ensures the purity of Israel's response and their unwavering, exclusive allegiance to Yahweh alone, reinforcing the principle that anything associated with idolatry is anathema to God and must be completely removed.
Historical & Cultural Context
The concept of ḥērem (חרם) was not unique to Israel but found parallels in various ancient Near Eastern cultures, where it often involved the dedication of spoils of war or conquered peoples to a deity, sometimes through destruction. However, within Israel's unique covenant theology, ḥērem acquired a distinct and profound meaning, primarily signifying something "set apart" or "devoted" to God, often for complete destruction due to its inherent defilement or as an act of worship acknowledging God's absolute sovereignty. In the specific context of an apostate Israelite city, the ḥērem was a radical, preemptive measure to prevent the insidious spread of spiritual contagion within the Promised Land. Idolatry was considered the gravest act of spiritual adultery against the covenant Lord, directly threatening the very existence and unique identity of Israel as God's holy people. The command to utterly destroy and take nothing from such a city served as a stark, visceral reminder of the gravity of covenant infidelity and the absolute necessity of maintaining ritual and spiritual purity in the land God had graciously given them. This also mitigated any temptation for personal gain from the destruction of fellow Israelites, underscoring the communal responsibility to uphold the covenant.
Key Themes
Deuteronomy 13:17 powerfully articulates several core themes central to the book of Deuteronomy and Israel's covenant relationship with God. Firstly, it highlights Divine Holiness and Purity, emphasizing God's absolute demand for exclusive devotion and the complete eradication of anything that defiles His people or His sacred land. The "cursed thing" represents an impurity that must not be touched, signifying God's intolerance for anything that compromises His holy character. Secondly, it underscores the severe Consequences of Disobedience, particularly the "fierceness of his anger," which is a righteous and just response to idolatry, threatening the entire nation if not addressed decisively and thoroughly. This anger is not arbitrary but a holy reaction to covenant infidelity. Thirdly, and paradoxically, the verse profoundly reveals God's Mercy and Covenant Faithfulness. Despite the terrifying severity of the judgment, the ultimate stated purpose of this radical obedience is to avert God's sustained wrath and instead receive His compassion, mercy, and the fulfillment of His ancient promises, specifically the promise to "multiply thee, as he hath sworn unto thy fathers." This promise, foundational to the Abrahamic covenant, demonstrates that even in judgment, God's ultimate desire is restoration and blessing for His obedient people, a consistent theme seen throughout Israel's history, from the patriarchal narratives in Genesis to the prophetic calls for repentance and restoration.
Exposition and Analysis
Key Word Analysis
This verb (H1692) means "to impinge, i.e., cling or adhere." It conveys the idea of sticking fast, being joined together, or following closely. In this negative command, "there shall cleave nought," it emphasizes the absolute prohibition against any part of the ḥērem (cursed thing) remaining attached to or becoming a part of the Israelite's possessions or life. It signifies a complete and utter separation, preventing any spiritual or physical contamination from the devoted object.
This noun (H2764) is central to the verse. While often translated "cursed thing," ḥērem carries the deeper theological sense of something "devoted," "set apart," or "consecrated" to God, often for complete destruction. Items or people under ḥērem were separated from common use and irrevocably dedicated to God, typically through their destruction, to prevent defilement or to acknowledge God's absolute ownership and judgment. This is not merely about a curse in the sense of misfortune, but about something that has been irrevocably designated for God's purposes, which in this context, is purification through destruction. Its violation, as tragically seen in Achan's sin, brought severe consequences upon the entire community.
This powerful phrase (H2740 and H639) describes the intense, burning quality of God's wrath. Chârôwn denotes a burning, intense heat, often used for anger, while 'aph literally means "nose" or "nostril," often used metaphorically for anger (flared nostrils indicating intense emotion). Together, they convey a profound, righteous indignation, a consuming wrath that is a just and holy response to severe sin, particularly idolatry and covenant breaking. This is not capricious rage but a holy and appropriate response to that which defiles His covenant and dishonors His name.
This verb (H7235) signifies "to increase," "to become many," or "to be fruitful." It directly echoes the foundational covenant promises made to Abraham, Isaac, and Jacob, where God swore to make their descendants as numerous as the stars or the dust of the earth (e.g., Genesis 15:5). In this context, it highlights God's desire to bless and fulfill His covenant promises to an obedient Israel, demonstrating that even amidst severe judgment, His ultimate intention for His faithful people is life, blessing, and flourishing.
Verse Breakdown
"And there shall cleave nought of the cursed thing to thine hand:"
This opening clause issues a strict, absolute prohibition. The phrase "cleave nought" emphasizes absolute non-possession; nothing of the ḥērem (devoted thing) is to be taken, acquired, or retained by anyone. The imagery of "to thine hand" signifies personal acquisition, profit, or benefit. This command ensures that the destruction of the apostate city is a pure act of obedience and purification, untainted by greed or personal gain, thereby preventing the defilement of idolatry from spreading to the obedient community.
"that the LORD may turn from the fierceness of his anger,"
This clause reveals the immediate purpose and desired outcome of Israel's strict obedience. By completely eradicating the "cursed thing," Israel provides the basis for God to "turn from" or relent from His intense, burning anger. This implies that God's anger is not arbitrary or uncontrollable but a righteous response to sin, and that genuine repentance and decisive obedience can mitigate or avert its full expression. It highlights God's willingness to turn from judgment when His people align with His holy will.
"and shew thee mercy, and have compassion upon thee,"
Following the turning away of anger, this clause describes the positive outpouring of God's character. "Mercy" (Hebrew, raḥamim) and "compassion" (Hebrew, ḥanan) are closely related terms, often used to describe God's tender, parental love and gracious favor towards His people. They signify His willingness to forgive, restore, and bless, even when strict justice might demand otherwise. This demonstrates that God's ultimate disposition towards His obedient covenant people is one of grace and benevolence.
"and multiply thee, as he hath sworn unto thy fathers;"
This final clause connects the immediate act of obedience to the grand, overarching covenant promises. The promise to "multiply" Israel was a cornerstone of the Abrahamic, Isaacic, and Jacobic covenants, signifying national prosperity, strength, and the fulfillment of God's plan for His chosen people. By obeying the severe command regarding the apostate city, Israel demonstrates its faithfulness, thereby enabling God to fulfill His ancient, unconditional promises of blessing and growth, reinforcing the conditional nature of the covenant's blessings upon Israel's obedience.
Literary Devices
Deuteronomy 13:17 skillfully employs several significant literary devices to convey its profound message. A Conditional Clause is prominently featured, as the entire second half of the verse ("that the LORD may turn from the fierceness of his anger, and shew thee mercy, and have compassion upon thee, and multiply thee, as he hath sworn unto thy fathers") is contingent upon the fulfillment of the initial command ("And there shall cleave nought of the cursed thing to thine hand"). This clear structure powerfully establishes a cause-and-effect relationship between Israel's obedience and God's responsive actions. Anthropomorphism is evident in the phrase "turn from the fierceness of his anger," attributing human-like emotions (anger) and actions (turning away) to God to make His divine response comprehensible to human understanding. This conveys the reality of God's righteous indignation against sin and His capacity to relent. Finally, Covenant Language pervades the verse, particularly in the direct reference to God's oath "unto thy fathers," which explicitly invokes the foundational promises made to the patriarchs. This grounds the present, severe command within the historical and theological framework of God's ongoing, faithful covenant relationship with Israel, reminding them of the blessings that flow from covenant fidelity.
Theological and Thematic Connections
Deuteronomy 13:17 is a profound theological statement on the nature of God's holiness, the gravity of sin, and the pathway to divine mercy within a covenant relationship. It teaches that God's absolute purity demands a radical separation from anything that defiles, especially idolatry, which is an egregious affront to His exclusive claim on His people's worship. The concept of ḥērem underscores that some things are so antithetical to God's nature that they must be utterly removed, not for personal gain, but for the purification of the community and the vindication of God's justice. Yet, even in this severe context, the verse pivots to reveal God's ultimate desire for mercy and blessing. His "fierceness of anger" is not an end in itself but a righteous response intended to prompt obedience, allowing Him to extend compassion and fulfill His ancient promises of multiplication and prosperity. This tension between severe judgment and abounding mercy illustrates the complex yet coherent character of a God who is both perfectly just and infinitely compassionate, always seeking to restore His people to a state where He can bless them according to His covenant.
Reflection and Application
While the literal command to destroy apostate cities and their spoils no longer applies to believers today, the spiritual principles embedded in Deuteronomy 13:17 remain profoundly relevant for personal and corporate purity in the Christian life. This verse challenges us to identify and ruthlessly remove "cursed things" from our lives – anything that competes for God's supreme affection, defiles our spiritual walk, or hinders our complete devotion to Christ. This might include sinful habits, idols of the heart (such as materialism, ambition, self-reliance, or even excessive attachment to good things), or worldly attachments that subtly draw us away from God's perfect will. The call is for uncompromising obedience, recognizing that partial obedience or attempts to profit from what God has deemed "off-limits" can still bring spiritual consequences, not just to the individual but potentially to the wider community of faith. Ultimately, the verse reassures us of God's character: His anger is a righteous response to sin, but His deepest desire is to show mercy, compassion, and blessing. When we radically obey and turn from spiritual compromise, we create the space for God to "turn from the fierceness of his anger" and pour out His grace, fulfilling His promises in our lives and in His church.
Questions for Reflection
FAQ
Does this verse imply that God's mercy is conditional, contradicting His unconditional covenant promises?
This verse highlights the conditional nature of the blessings experienced within the covenant, not the unconditional nature of the covenant itself. God's covenant with Abraham (Genesis 12:1-3) was unconditional in its establishment and ultimate fulfillment through the promised Seed. However, the experience of its blessings by the nation of Israel, particularly in their enjoyment of the Promised Land and their national prosperity, was explicitly conditional upon their obedience to the Mosaic Law. Deuteronomy, as a whole, functions as a restatement of this covenant, emphasizing this conditional relationship: obedience brings blessing, while disobedience brings judgment. Therefore, for God to "turn from the fierceness of his anger" and "multiply thee," Israel's faithful response to His commands, such as the one in Deuteronomy 13:17, was essential. This doesn't negate the unconditional promise of God's faithfulness to His word, but rather clarifies the means by which Israel would enjoy its benefits in their historical, national context. God's character remains faithful to His word, both in His promises and in His righteous judgment against sin.
Christ-Centered Fulfillment
Deuteronomy 13:17, with its stark command for the complete eradication of the "cursed thing" to avert divine wrath and secure covenant blessing, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The "cursed thing" in the Old Testament represents sin, idolatry, and anything that incurs God's righteous anger and leads to separation. Yet, on the cross, Christ Himself became the "cursed thing" for us, bearing the full weight of God's righteous wrath against sin, as Galatians 3:13 powerfully declares: "Christ redeemed us from the curse of the law by becoming a curse for us." Through His sacrificial death, Jesus absorbed the "fierceness of God's anger," turning it away from all who believe in Him. His perfect obedience, even unto death, fulfilled the righteous demands of the law, enabling God to "show us mercy and have compassion" not based on our flawed obedience, but solely on Christ's perfect, atoning work. Moreover, the promise to "multiply thee" is gloriously fulfilled in the spiritual multiplication of believers, as the church grows and expands through the power of the Holy Spirit, bringing "many sons to glory" (Hebrews 2:10) through adoption into God's family. Thus, what was a severe, conditional command under the Old Covenant becomes a glorious, unconditional reality in the New, where the ultimate "cursed thing" – sin and its curse – was dealt with once and for all by the Lamb of God who takes away the sin of the world, securing for us eternal mercy, compassion, and spiritual fruitfulness.