|
by
Doug Ward |
The book of Deuteronomy records Moses' exhortations to the people of Israel as
they prepared to cross the Jordan River into Canaan. Speaking to the children
of those who had been rescued from Egypt forty years before, he gave this new
generation the keys to success in the Promised Land.
Moses'
extended sermon included many specifics on how to enact the principles of the
Decalogue in their time and setting. Lists of the traditional 613 commandments
of the Torah locate about 200 in Deuteronomy. Yet Moses often spoke of
"the commandment" (singular) that he was presenting to them (Dt 5:31;
6:1, 25; 7:11; 8:1; 11:8, 22; 15:5). In context this one commandment is to fear
God and give undivided allegiance to him. Moses knew that if Israel followed
it, other details would fall into place; whereas if they failed to adhere to
it, their identity and divine mission would be compromised.
The
importance of exclusive loyalty to God is highlighted in chapter 13, where
Moses considered scenarios in which an Israelite promoted the worship of other
gods. Even if that person were a miracle-working prophet, a relative, or a
close friend, Moses emphasized, such a person should be put to death.
Participating
in the execution of a close friend or family member is a difficult thing to
imagine.1 Several factors should be considered in
interpreting Deuteronomy 13. First, a death sentence of this kind was not to be
carried out lightly. A careful investigation would be required, leading to
clear proof provided by multiple witnesses at a public trial (Dt 17:2-7).
Second,
Moses taught that God was merciful and would forgive his people when they
sought him in repentance (Dt 4:29-31; 30:1-10). The implication is that mercy
would be extended to an individual offender who turned away from idolatry and
submitted to God. Third, we should keep in mind that Moses' purpose in
Deuteronomy 13 was to communicate the seriousness of these offenses in order to
deter anyone from ever committing them (see verse 11).
|
Halting
Apostasy and Persecuting Prophets |
Moses probably had at least two incidents in mind as background for Deuteronomy
13. One was the construction and worship of a golden calf while Moses communed
with God on Mount Sinai (Dt 9:13-21). To put a stop to this offense, which
threatened Israel's future, God had directed loyal Levites, "Put your
sword on your side each of you, and go to and fro
from gate to gate throughout the camp, and each of you kill his brother and his
companion and his neighbor" (Ex 32:27).
The
other incident had occurred just a few months previously, when Moabites had
induced Israelites to join them in sexual immorality and worship of their gods
(Nu 25). In that case Moses, at God's direction, had ordered the execution of
the offenders, and Phinehas the priest took decisive action to strike down a Simeonite leader who was sinning openly.
In
both of these incidents decisive action was taken to prevent the whole
community from falling into apostasy. Over a thousand years after Moses, the
Maccabean rebels took courage from the example of Phinehas when they opposed
the attempt of Seleucid king Antiochus IV to outlaw Torah observance. When
representatives of Antiochus tried to force Jews at Modein
to engage in pagan sacrifice, Mattathias the priest refused and quickly struck
down a man who complied with the king's order (1 Macc
2:15-28).
Of
course, it is also possible to misapply Deuteronomy 13 by labeling a prophet of
God as a threat to the community. When Jeremiah the prophet warned in around
609 BC of a coming destruction of the Temple, he was brought to trial on the
basis of such an accusation (Jer 26). Some who
opposed Jesus may have seen him, or sought to characterize him, as a violator
of Deuteronomy 13. Jesus warned his disciples that they would face persecution
as well, from both synagogue communities and the state (Mt 10:16-25; Jn
16:1-3). This is part of the Christian calling to take up one's cross and
follow Jesus (Mk 8:34-38; 1 Pe 2:21).
|
Protecting
Christian Communities |
Early Christian communities faced the internal challenge of false teaching
along with the external threat of persecution (e.g., 2 Pe 2). New Testament
epistles direct that false teachers be avoided (2 Jn 7-10), forbidden from
teaching (1 Ti 1:3-4), and rebuked in order to find
the right path (Tit 1:10-14). Ultimately teachers are accountable to God (Ja
3:1), and false teachers should fear divine judgment (Rev 2:16).
Living
under the rule of the Roman Empire, early Christian congregations were not
authorized to execute wrongdoers. Someone who seriously threatened the holiness
and unity of a congregation might be excommunicated, as Paul ruled in one
instance (1 Co 5). Paul quoted Deuteronomy 13:5 in 1 Corinthians 5:13, showing
that he had the principles of Deuteronomy 13 in mind in this case.
Paul's
decision was consistent with Jesus' instruction that one who sinned against a
brother and was unrepentant should be excommunicated (Mt 18:15-17). For both
Jesus and Paul, a main purpose of this discipline was to lead the erring
brother to repentance, and they urged that forgiveness be exercised when
repentance occurred (Mt 18:21-35; 2 Cor 2:5-11).
With
our culture's focus on individual autonomy, we can easily forget how our
actions affect others. Deuteronomy 13 gives us an important reminder to give
priority to the health and unity of our faith communities. As we read in
Philippians 2:3-4, "Do nothing from selfish ambition or conceit, but in
humility count others more significant than yourselves. Let each of you look
not only to his own interests, but also to the interests of others."
1A
good source for thoughtful discussion of Deuteronomy 13 is Caryn A. Reeder, The
Enemy in the Household: Family Violence in Deuteronomy and Beyond, Baker
Academic, 2012.
File
translated from TEX by TTH,
version 3.66.
On 21 Jun 2023, 13:43.
