And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.
Deuteronomy means repetition of the law, a rehearsal of the wonderful things done for the people and of some of the chief laws, solemnly brought to remembrance after care for often rebellious children through forty years of wandering in the wilderness before crossing the Jordan into the promised land. Moses could not go over with them because in impatience he had spoken hasty words in which he was glorified instead of God, and he impressed upon them the sacred import of the holy law and the necessity of keeping it. The laws here are not given for the first time but recalled as what Israel already had with them.
The verse concludes the law against enticing to idolatry, that one who tempts others saying let us go and serve other gods was to be pitied and spared not at all but stoned with stones till death, with all Israel hearing and fearing. It is part of the law imposing death for idolatry. The judgment for leading Israel into the worship of other gods was meant to make all Israel fear and turn away from such wickedness, as a consequence of breaking the first two commandments. God thereby warned Israel against sun worship under penalty of death in B.C. 1451, prohibiting to His people on pain of death the universal idolatrous worship of the sun, the most abominable and degrading pagan worship whose special time was Sunday.
The verse is part of the good test in Deuteronomy 13 by which to try prophets and belongs to the warning against false prophets, even those who work signs and wonders. False prophets are to be tested by the law of God, and any prophet who leads away from that law is false. The chapter lays down directions for convicting a miracle-worker of sorcery and putting him to death. After the healing of the lame man the Jewish leaders could not deny the miracle because the healed man stood alive before them, so they hoped to turn the miracle into a charge of sorcery under Deuteronomy 13 in order to execute Peter and John, but Peter's answer given by the Holy Spirit left the Sanhedrin with nothing to say.
The verse belongs to the civil laws of Israel's theocratic government and to a law that imposed death by civil authority for certain violations of the moral law. The death penalty was enforced by the community as a penalty under the law of the land, forming part of Israel's civil code, not as God's final penalty under His moral law. A person executed under that civil law still had to answer to God for the crime at the general judgment. The penalties of that civil code served as a picture of the final punishment of the ungodly. Death by stoning for idolatry was the same penalty laid on murder, striking father or mother, blasphemy, Sabbath-breaking, disobedience to parents, and covetousness and theft, so sameness of penalty proves nothing against the moral and permanent nature of the seventh-day Sabbath.
Deuteronomy means repetition of the law, a rehearsal of the wonderful things done for the people and of some of the chief laws, solemnly brought to remembrance after care for often rebellious children through forty years of wandering in the wilderness before crossing the Jordan into the promised land. Moses could not go over with them because in impatience he had spoken hasty words in which he was glorified instead of God, and he impressed upon them the sacred import of the holy law and the necessity of keeping it. The laws here are not given for the first time but recalled as what Israel already had with them.
The verse concludes the law against enticing to idolatry, that one who tempts others saying let us go and serve other gods was to be pitied and spared not at all but stoned with stones till death, with all Israel hearing and fearing. It is part of the law imposing death for idolatry. The judgment for leading Israel into the worship of other gods was meant to make all Israel fear and turn away from such wickedness, as a consequence of breaking the first two commandments. God thereby warned Israel against sun worship under penalty of death in B.C. 1451, prohibiting to His people on pain of death the universal idolatrous worship of the sun, the most abominable and degrading pagan worship whose special time was Sunday.
The verse is part of the good test in Deuteronomy 13 by which to try prophets and belongs to the warning against false prophets, even those who work signs and wonders. False prophets are to be tested by the law of God, and any prophet who leads away from that law is false. The chapter lays down directions for convicting a miracle-worker of sorcery and putting him to death. After the healing of the lame man the Jewish leaders could not deny the miracle because the healed man stood alive before them, so they hoped to turn the miracle into a charge of sorcery under Deuteronomy 13 in order to execute Peter and John, but Peter's answer given by the Holy Spirit left the Sanhedrin with nothing to say.
The verse belongs to the civil laws of Israel's theocratic government and to a law that imposed death by civil authority for certain violations of the moral law. The death penalty was enforced by the community as a penalty under the law of the land, forming part of Israel's civil code, not as God's final penalty under His moral law. A person executed under that civil law still had to answer to God for the crime at the general judgment. The penalties of that civil code served as a picture of the final punishment of the ungodly. Death by stoning for idolatry was the same penalty laid on murder, striking father or mother, blasphemy, Sabbath-breaking, disobedience to parents, and covetousness and theft, so sameness of penalty proves nothing against the moral and permanent nature of the seventh-day Sabbath.