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 13:6 issues a profound and challenging command, highlighting the absolute demand for exclusive devotion to Yahweh within the covenant community of Israel. It addresses the insidious threat of spiritual temptation originating from the most intimate and trusted relationships—family members or closest friends—who might clandestinely attempt to persuade an individual to abandon the true God and serve foreign deities unknown to their heritage. This verse underscores the radical measures necessary to preserve the spiritual purity and covenant fidelity of the nation, demanding that loyalty to God unequivocally supersede even the deepest human bonds.
Context
Literary Context
Deuteronomy 13 is strategically positioned within Moses' final discourses to the Israelites, delivered on the plains of Moab as they stood poised to enter the Promised Land. This chapter forms a critical part of the covenant renewal, specifically detailing the severe consequences for those who would lead Israel astray from the Lord. It follows the regulations for centralized worship in Deuteronomy 12, which emphasizes unity and purity in worship, and precedes laws concerning clean and unclean animals in Deuteronomy 14, which further delineate Israel's distinctiveness. The immediate preceding verses (Deuteronomy 13:1-5) address the threat of false prophets, while Deuteronomy 13:6-11 extends this warning to intimate personal relationships, underscoring that the danger of apostasy can arise from any quarter, demanding absolute vigilance. The chapter reinforces the overarching theme of covenant faithfulness, where the relationship with Yahweh requires unwavering and singular loyalty above all else.
Historical & Cultural Context
The Israelites were on the cusp of entering Canaan, a land deeply entrenched in polytheistic worship. The indigenous Canaanite cultures revered a pantheon of gods and goddesses, including Baal (storm god), Asherah (fertility goddess), and Molech (associated with child sacrifice), often through practices involving cultic prostitution and syncretism. The Mosaic Law, particularly in Deuteronomy, consistently warns against adopting these idolatrous customs, which were seen as a direct affront to Yahweh's unique sovereignty and a profound betrayal of the covenant established at Mount Sinai. This verse vividly illustrates the profound challenge of maintaining monotheistic purity in such a pervasive polytheistic environment. It reveals a keen awareness that the most potent threats to spiritual integrity might not emanate from external military foes but from within one's own trusted circle, making the command a radical counter-cultural imperative crucial for Israel's survival as God's distinct and holy people.
Key Themes
This verse powerfully contributes to several foundational themes in Deuteronomy. Firstly, it profoundly articulates the theme of Absolute Loyalty to God, emphasizing that fidelity to Yahweh must transcend all human relationships, no matter how cherished or intimate. This serves as the ultimate test of the command to love the Lord with all one's heart, soul, and might, as famously articulated in the Shema in Deuteronomy 6:4-5. Secondly, it highlights The Insidiousness of Temptation, revealing that spiritual danger can arise subtly and persuasively from those we love and trust most, making it particularly difficult to discern and resist. The phrase "entice thee secretly" captures this clandestine and manipulative nature of spiritual seduction. Lastly, the passage champions Spiritual Purity and Covenant Fidelity, directly addressing the core issue of worshipping "other gods, which thou hast not known." This directly violates the First Commandment in Exodus 20:3, serving as a potent reminder of Israel's unique and exclusive covenant relationship with Yahweh, demanding an uncompromised commitment to Him alone.
Exposition and Analysis
Key Word Analysis
This verb (H5496) carries the meaning of to incite, persuade, seduce, or lead astray. In biblical contexts, it often implies a malicious or deceptive intent to draw someone away from the right path, particularly in a spiritual sense. Here, it denotes a deliberate act of spiritual seduction, aiming to corrupt one's allegiance to God by luring them into idolatry.
This adverb (H5643) emphasizes the clandestine and private nature of the enticement. It suggests that the temptation is not an open challenge or public debate, but a whispered, manipulative, and often persuasive appeal made in confidence, making it more difficult to detect and resist openly. It highlights the insidious character of the spiritual danger, preying on trust and intimacy.
This plural noun (H430), while sometimes referring to the singular God of Israel, here refers to foreign deities, distinct from Yahweh. It is a recurring term in Deuteronomy and throughout the Old Testament to denote the pagan gods of the surrounding nations. The worship of these "other gods" constitutes the gravest sin against the covenant, representing a direct violation of the First Commandment and a complete abandonment of Israel's unique identity and purpose.
Verse Breakdown
"If 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,"
This extensive and meticulous list enumerates the most intimate and cherished relationships within Israelite society. "Brother, the son of thy mother" specifies a full sibling, emphasizing the closest familial bond. "Son or daughter" represents one's direct descendants, the future of the family. "Wife of thy bosom" signifies the deepest marital intimacy and partnership. "Friend, which is as thine own soul" denotes a bond of profound camaraderie and trust, almost an extension of oneself. The cumulative effect of this enumeration is to highlight that the spiritual threat is not external or distant, but originates from the very heart of one's closest social and familial circle, making the temptation exceptionally potent and the required response agonizingly difficult.
"entice thee secretly,"
This clause describes the method of temptation. The enticement is not overt or confrontational but covert and insidious. The term "secretly" implies a private, perhaps manipulative, whisper or suggestion designed to bypass public scrutiny and exploit the trust inherent in the relationship. This makes the temptation particularly dangerous, as it preys on emotional bonds and personal vulnerability rather than logical argument or open persuasion.
"saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;"
This clause reveals the precise content and nature of the enticement: a direct call to apostasy. The suggestion is to "go and serve" (a phrase denoting active worship, allegiance, and even servitude) deities that are "other gods," meaning foreign, pagan idols. The phrase "which thou hast not known, thou, nor thy fathers" underscores the historical and covenantal break this would represent. It's a rejection of Yahweh, who revealed Himself to their ancestors and delivered them from Egypt, in favor of unknown, unproven, and ultimately false deities. This is a call to abandon their unique identity as God's chosen people and embrace the idolatry of the nations, thereby severing their covenant relationship.
Literary Devices
Deuteronomy 13:6 employs several powerful literary devices to convey its urgent and severe message. The most prominent is Enumeration, where a detailed list of intimate relationships (brother, son, daughter, wife, friend) is provided. This comprehensive list emphasizes the pervasive and deeply personal nature of the potential threat, highlighting that no relationship, no matter how close, is exempt from the possibility of becoming a source of spiritual temptation. This device also functions as a form of Climax, as the list progresses from general family members to the "wife of thy bosom" and "friend, which is as thine own soul," suggesting an increasing degree of intimacy and, consequently, a greater challenge to resist due to the emotional bonds involved. The phrase "entice thee secretly" uses Adverbial Emphasis to underscore the insidious and covert nature of the temptation, contrasting it sharply with open, external threats and highlighting its manipulative character. Finally, the verse creates a stark Contrast between the deep human affection and trust inherent in these enumerated relationships and the profound spiritual betrayal involved in the proposed action (serving "other gods"), thereby amplifying the gravity of the choice presented to the individual and the radical loyalty demanded by Yahweh.
Theological and Thematic Connections
Deuteronomy 13:6 stands as a profound theological statement on the absolute sovereignty and exclusivity of God, demanding singular and undivided allegiance from His covenant people. It articulates a radical monotheism that permits no rivals, even when the challenge comes from the most beloved sources. This command reveals that true worship of Yahweh necessitates a willingness to prioritize Him above all earthly relationships, a principle that echoes throughout scripture concerning the cost of discipleship and the nature of genuine faith. It teaches that idolatry is not merely the worship of statues, but anything—including human relationships, desires, or cultural norms—that usurps God's rightful place as the ultimate object of devotion and trust. The severity of the command underscores the catastrophic spiritual consequences of apostasy, which threatens not only the individual but the purity, distinctiveness, and very existence of the entire covenant community.
Reflection and Application
Deuteronomy 13:6, though rooted in ancient covenant law, speaks with striking and enduring relevance to the modern believer. While we may not face literal enticement to worship pagan deities like Baal or Asherah, the underlying principle of prioritizing God above all, even over cherished human relationships, remains profoundly challenging. Modern "gods" can be subtle and pervasive: the relentless pursuit of wealth, career success, social acceptance, personal comfort, or even the desires and opinions of loved ones, when these take precedence over God's revealed will and truth. This verse calls us to a radical self-examination, prompting us to honestly assess where our ultimate loyalty truly lies. It demands spiritual discernment to recognize insidious temptations that come not from obvious enemies, but from those we trust and love, who might unknowingly or subtly draw us away from Christ. Cultivating a deep, personal conviction rooted in God's Word and a steadfast commitment to His will is essential to stand firm when our closest relationships inadvertently present a spiritual test. This may involve painful choices, but it is a call to integrity and unwavering faithfulness to the One who deserves our absolute and undivided devotion.
Questions for Reflection
FAQ
Does this verse advocate for breaking family ties or being unloving towards family members?
No, this verse does not advocate for general unloving behavior or the breaking of family ties. Instead, it highlights the absolute priority of loyalty to God in the face of spiritual compromise. The command is specifically directed at resisting enticement to idolatry—a direct violation of God's covenant and a betrayal of His exclusive claim on Israel's worship. It emphasizes that one's ultimate allegiance belongs to Yahweh, even when that means making difficult choices to protect spiritual integrity. The passage is a warning against spiritual seduction, not a blanket command to sever all relationships. In the New Testament, while Jesus calls for ultimate devotion to Himself, stating, "He who loves father or mother more than me is not worthy of me" in Matthew 10:37 (and similarly in Luke 14:26), He also commands love for family and neighbors (Ephesians 5:25). The tension is resolved by understanding that God's demand for exclusive worship means that no human relationship, no matter how cherished, can legitimately lead one to abandon the true God.
How does "secretly" (KJV) or "privately" (NIV) impact the nature of the temptation described here?
The emphasis on "secretly" (Hebrew: basseter) is crucial because it highlights the insidious and manipulative nature of the temptation. This is not an open theological debate or a public challenge to one's faith, but a subtle, private, and often persuasive appeal made in confidence. Because the enticement comes from someone deeply trusted and loved, it can bypass one's usual defenses and critical thinking, preying on emotional bonds and personal vulnerability. This clandestine approach makes the temptation particularly dangerous and difficult to detect or resist, as it seeks to undermine one's spiritual allegiance without immediate public scrutiny or accountability. It underscores the profound need for constant vigilance and a deep, personal conviction in one's faith, independent of external pressures, even from the closest sources.
Christ-Centered Fulfillment
Deuteronomy 13:6, with its radical demand for exclusive devotion to Yahweh, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The Old Testament command to serve no "other gods" foreshadows the New Covenant's call for singular allegiance to Christ, who is God incarnate and the sole object of saving faith. Just as Israel was to prioritize Yahweh above all, so too does Christ demand absolute loyalty, even when it means challenging the most intimate human relationships. Jesus' own words, "He that loveth father or mother more than me is not worthy of me" in Matthew 10:37 (and similarly in Luke 14:26), echo the Deuteronomic principle, not as a call to literal hatred, but to a comparative love that places Him, who is "the way, the truth, and the life" (John 14:6), above all earthly ties. In Christ, the "other gods" are no longer just pagan idols but anything that usurps His rightful place as Lord—be it materialism, self-interest, cultural approval, or even the well-intentioned but misguided influence of loved ones. Through the indwelling power of the Holy Spirit (Romans 8:9-11), believers are now empowered to resist such insidious temptations, enabling a fidelity to God that Israel often struggled to maintain. Christ Himself is the ultimate safeguard against deception, and His Lordship demands and enables the unwavering devotion that Deuteronomy 13:6 so powerfully commanded, leading to true life and freedom in Him (John 8:36).