Teks -- Deuteronomy 13:6 (NET)

False Prophets in the Family

13:6 Suppose your own full brother, your son, your daughter, your beloved wife, or your closest friend should seduce you secretly and encourage you to go and serve other gods that neither you nor your ancestors have previously known,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Deu 13:6 - The son of thy mother

This is added, to restrain the signification of the word brother, which is often used generally for one near a - kin, and to express the nearness of the relation, the mother's, side being usually the ground of the most fervent affection.

Wesley: Deu 13:6 - Thy daughter

Thy piety must overcome both thy affection, and thy compassion to the weaker sex. The father and mother are here omitted, because they are sufficiently contained in the former examples.

JFB: Deu 13:6 - If thy brother . . . entice thee secretly

This term being applied very loosely in all Eastern countries (Gen 20:13), other expressions are added to intimate that no degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person. Piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate.

Clarke: Deu 13:6 - If thy brother - or thy son

If thy brother - or thy son - The teacher of idolatry was to be put to death; and so strict was this order that a man must neither spare nor conceal his brother, son, daughter, wife, nor friend, because this was the highest offense that could be committed against God, and the most destructive to society; hence the severest laws were enacted against it.

Calvin: Deu 13:6 - If thy brother, the son of thy mother

6.If thy brother, the son of thy mother The punishment which he had commanded to be inflicted on false teachers, is now extended to each one of the people. For although it is a lighter offense in a private individual to draw others with him into error, both because his ignorance is excusable, and the profession of a teacher does not increase his responsibility, yet a falling away from religion, from whencesoever it arises, is intolerable to God. Only, those two points, to which we have already adverted, are to be kept in remembrance, viz., that this judgment can have no place except where religion is duly constituted; and, also, that all are not to be put to death indifferently, who may have erred in some particular, but that this severity is only to be exercised against apostates, who pluck up religion by the roots, so that the worship of God is adulterated, or pure doctrine abolished. Nor indeed does God enjoin that the slipperiness of the tongue is to be capitally punished, if it shall have inconsiderately let fall something amiss, but rather ⁵⁷ the wicked design of altering the true religion, as the words clearly express the matter. It is worth while remarking with what particularity God enforces upon us the duty of fostering and upholding religion: for, because general laws are usually eluded by various exceptions, He expressly says that neither brother, nor son, nor wife, nor intimate friend is to be spared. ⁵⁸ The eye is said to pity, because the very look is of great power in awakening the affections on both sides; therefore it is not without reason that God requires ⁵⁹ such courage as may be moved to pity neither by tears, nor blandishments, nor the sadness of the spectacle. The phrases, too, are emphatic, “thy brother, who proceeded from the same womb;” “the wife who sleeps in thy bosom or embrace;” “the friend whom you love as yourself;” in order that pure zeal, when it sees God’s sacred name profaned, may not give way to any human affection. Christ says that no one is worthy to be acknowledged as His disciple, but he who shall neglect his father, and mother, and children, when necessary. So now God declares that all our tenderest affections, which are implanted in us by nature, and in which all the best persons sometimes indulge, are sinful, if they hinder us from vindicating His glory.

It is pious and praiseworthy to love our wives and children as our own bowels; nor is there any reason which forbids us from regarding our brother and our friend with similar love; only let God be preferred to all, for it is too preposterous to betray His glory for the sake of man. For to plead the love due to our wives, or anything of the same kind, what is this but to set our affections against God and His precepts? Wherefore the desire to mitigate that severity to which He would harden us, betrays an effeminacy which He will not endure. Now, there are two most just grounds for the heaviness of the punishment; first, because we are almost all of us slack when we ought to be very zealous in avenging the insults which God may receive; and, secondly, because more severe remedies are applied to perilous diseases, so it is right that so noxious, and altogether deadly pestilence as this should be met with extraordinary means. And to this refers the expression “ secretly. ” For although it might seem cruel to betray such as have not publicly transgressed, yet, inasmuch as sectaries fly from the light, and creep in by clandestine and deceitful arts, it is necessary to prevent them from fraudulently infecting individual houses with their poison, as always is the case with them. Therefore God would have their insidious endeavors checked betimes, lest the contagion should spread.

TSK: Deu 13:6 - thy brother // which is // entice // which thou

thy brother : Deu 17:2, Deu 17:3, Deu 28:54; Gen 16:5; Pro 5:20, Pro 18:24; Mic 7:5-7; Mat 12:48-50; 2Co 5:16

which is : 1Sa 18:1, 1Sa 18:3, 1Sa 20:17; 2Sa 1:26

entice : Job 31:27; Gal 2:4; Eph 4:14; Col 2:4; 2Pe 2:1; 1Jo 2:26, 1Jo 2:27; Rev 12:9; Rev 13:14, Rev 20:3

which thou : Deu 32:16-18; Jdg 2:13, Jdg 5:8, Jdg 10:6; 1Ki 11:5-7; 2Ki 17:30, 2Ki 17:31

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Deu 13:6 - The son of thy mother // Or thy daughter // The wife of thy bosom // As thine own soul // his father and mother // Entice thee // Other gods

The son of thy mother: this is added to restrain the signification of the word brother , which is oft used generally for one near akin, and to express the nearness of the relation, the mother’ s side being the surest, and usually the ground of the truest and most fervent affection. See Gen 20:12 .

Or thy daughter thy piety must overcome both thy affection to thy nearest relation, and thy compassion to the weaker sex.

The wife of thy bosom either,

1. That is near to thy heart, that hath thy dearest love. Or rather,

2. That lieth in thy bosom , as it is expressed, Mic 7:5 . Compare Gen 16:5 Pro 5:20 Deu 28:54 . So we read of the husband of her bosom , Deu 28:56 .

As thine own soul as dear to thee as thyself. The father and mother are here omitted, not, as some fancy, because children might not in this nor in any case accuse their parents, for certainly they owe more reverence and duty to God, who is injured in this case, than to their parents, and Levi is commended for neglecting

his father and mother in this case; but because they are sufficiently contained in the former examples; for since men’ s love doth usually descend more strongly than it ascends, and thee relation of a with is and ought to be nearer and dearer than of a parent, that favour which is denied to wives and children cannot be thought fit to be allowed to parents.

Entice thee though it be without success, because the very attempt of such all abominable crime deserved death, as it is judged in case of treason.

Other gods unknown and obscure and new gods; which greatly aggravates the crime, to forsake a God whom thou and thy fathers have long known, and had great and good experience of, for such upstarts.

Haydock: Deu 13:6 - If thy

If thy own brother, to distinguish him from the rest of the Jews, who were all styled brethren, as being descended from the same stock of the Patriarchs. (Menochius)

Gill: Deu 13:6 - 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 // entice thee secretly // saying, let me go and serve other gods which thou hast not known, thou nor thy fathers // let us go and serve other gods

If thy brother, the son of thy mother,.... A brother by mother's side, which is generally supposed to be the nearest relation, at least most out of question, so more liable to be regarded as being beloved:

or thy son, or thy daughter, or the wife of thy bosom; most dearly beloved by him, as indeed each of these relations are by a man, there being none nearer or dearer to him:

or thy friend, which is as thine own soul; as dear to him as himself, and so strictly united in friendship, as if one soul dwelt in two bodies; such close friends were Jonathan and David, 1Sa 18:1. Some Jewish writers think the father is not mentioned, because of the reverence of him, with which all later dealings with him obliged to would seem inconsistent; but the reverence of God is to be preferred to the reverence of parents; and besides, if such near relations that are here mentioned, than which there are none nearer, are not to be spared if guilty of the sin after warned against, then not a father, who is in the same transgression:

entice thee secretly; when alone with him, which might be judged the most proper time to work upon him, there being none to oppose the enticer, or to assist the enticed; so Satan took the opportunity of Eve being alone when he attacked her with his temptation, and the same method is taken by his children:

saying, let me go and serve other gods which thou hast not known, thou nor thy fathers; not even their immediate ancestors, and so the calf was not of these gods; nor their more remote ancestors, as Abraham, Isaac, and Jacob, who were no idolaters; nor even Terah, though he was one, yet the gods of the Canaanites and of the neighbouring nations, which seem to be here meant, at least principally, were such that he knew not. This circumstance may seem to carry in it an argument rather why they should not than why they should serve such gods; wherefore the words of the enticer seem to be only these:

let us go and serve other gods, and what follows are the words of the Lord, descriptive of those gods, and so a dissuasive from serving them.