Deuteronomy 13:6-11 · Bible study
Deuteronomy 13:6-11 Commentary: Faithfulness Above Family
Hebrew · 11 what the commentators say
Meaning in one sentence
God commands Israel to put to death even close relatives who secretly entice to idolatry, revealing His exclusive claim on worship.
Research Summary
- Meaning: God commands capital punishment for family members who secretly entice to idolatry, to protect Israel's covenant loyalty.
- Key words: entice (secretly), pity, spare, conceal, stone, draw away, each highlights the seriousness of the offense and the required response.
- Main debate: Whether the law is directly binding as civil legislation or conveys a principle of exclusive loyalty to God.
- Theological theme: God's exclusive claim on worship (His jealousy for His people's devotion).
- Best use: Teaching the seriousness of idolatry and the priority of God over even the closest human relationships.
Translation Comparison
BSB Berean Standard Bible 2020
6If your very own brother, or your son or daughter, or the wife you embrace, or your closest friend secretly entices you, saying, “Let us go and worship other gods” (which neither you nor your fathers have known,
7the gods of the peoples around you, whether near or far, whether from one end of the earth or the other),
8you must not yield to him or listen to him. Show him no pity, and do not spare him or shield him.
9Instead, you must surely kill him. Your hand must be the first against him to put him to death, and then the hands of all the people.
10Stone him to death for trying to turn you away from the LORD your God, who brought you out of the land of Egypt, out of the house of slavery.
11Then all Israel will hear and be afraid, and will never again do such a wicked thing among you.
WEB World English Bible 2000
6If your brother, the son of your mother, or your son, or your daughter, or the wife of your bosom, or your friend who is as your own soul, entices you secretly, saying, “Let’s go and serve other gods”—which you have not known, you, nor your fathers;
7of the gods of the peoples who are around you, near to you, or far off from you, from the one end of the earth even to the other end of the earth—
8you shall not consent to him nor listen to him; neither shall your eye pity him, neither shall you spare, neither shall you conceal him;
9but you shall surely kill him. Your hand shall be first on him to put him to death, and afterwards the hands of all the people.
10You shall stone him to death with stones, because he has sought to draw you away from Yahweh your God, who brought you out of the land of Egypt, out of the house of bondage.
11All Israel shall hear, and fear, and shall not do any more wickedness like this among you.
KJV King James Version 1769
6If 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 us go and serve other gods, which thou hast not known, thou, nor thy fathers;
7Namely, of the gods of the people which are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;
8Thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:
9But thou shalt surely kill him; thine hand shall be first upon him to put him to death, and afterwards the hand of all the people.
10And thou shalt stone him with stones, that he die; because he hath sought to thrust thee away from the Lord thy God, which brought thee out of the land of Egypt, from the house of bondage.
11And all Israel shall hear, and fear, and shall do no more any such wickedness as this is among you.
ASV American Standard Version 1901
6If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, that is as thine own soul, entice thee secretly, saying, Let us go and serve other gods, which thou hast not known, thou, nor thy fathers;
7of the gods of the peoples that are round about you, nigh unto thee, or far off from thee, from the one end of the earth even unto the other end of the earth;
8thou shalt not consent unto him, nor hearken unto him; neither shall thine eye pity him, neither shalt thou spare, neither shalt thou conceal him:
9but thou shalt surely kill him; thy hand shall be first upon him to put him to death, and afterwards the hand of all the people.
10And thou shalt stone him to death with stones, because he hath sought to draw thee away from Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage.
11And all Israel shall hear, and fear, and shall do no more any such wickedness as this is in the midst of thee.
YLT Young's Literal Translation 1898
6`When thy brother--son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend who is as thine own soul--doth move thee, in secret, saying, Let us go and serve other gods--(which thou hast not known, thou and thy fathers,
7of the gods of the peoples who are round about you, who are near unto thee, or who are far off from thee, from the end of the earth even unto the end of the earth) --
8thou dost not consent to him, nor hearken unto him, nor doth thine eye have pity on him, nor dost thou spare, nor dost thou cover him over.
9`But thou dost surely kill him; thy hand is on him, in the first place, to put him to death, and the hand of all the people last;
10and thou hast stoned him with stones, and he hath died, for he hath sought to drive thee away from Jehovah thy God, who is bringing thee out of the land of Egypt, out of a house of servants;
11and all Israel do hear and fear, and add not to do like this evil thing in thy midst.
Darby Darby Bible 1890
6If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, who is to thee as thy soul, entice thee secretly, saying, Let us go and serve othergods (whom thou hast not known, thou, nor thy fathers;
7of thegods of the peoples which are round about you, near unto thee, or far from thee, from one end of the earth even unto the other end of the earth),
8thou shalt not consent unto him, nor hearken unto him; neither shall thine eye spare him, neither shalt thou pity him, neither shalt thou screen him,
9but thou shalt in any case kill him: thy hand shall be the first against him to put him to death, and afterwards the hands of all the people;
10and thou shalt stone him with stones, that he die; for he hath sought to draw thee away from Jehovah thy God who brought thee out of the land of Egypt, out of the house of bondage;
11and all Israel shall hear, and fear, and shall do no more any such wicked thing as this in thy midst.
Douay-Rheims Douay-Rheims Bible 1899
6If thy brother the son of thy mother, or thy son, or daughter, or thy wife that is in thy bosom, or thy friend, whom thou lovest as thy own soul, would persuade thee secretly, saying: Let us go, and serve strange gods, which thou knowest not, nor thy fathers,
7Of all the nations round about, that are near or afar off, from one end of the earth to the other,
8Consent not to him, hear him not, neither let thy eye spare him to pity and conceal him,
9But thou shalt presently put him to death. Let thy hand be first upon him, and afterwards the hands of all the people.
10With stones shall he be stoned to death: because he would have withdrawn thee from the Lord thy God, who brought thee out of the land of Egypt, from the house of bondage:
11That all Israel hearing may fear, and may do no more any thing like this.
Verse in Context
Scholars' Consensus
Commentators across traditions agree that Deuteronomy 13:6-11 prescribes the death penalty for anyone who secretly entices to idolatry, even the closest family members. Matthew Henry warns that the tempter often uses those we love, and Calvin notes this severity applies only where true religion is established and only against apostates who pluck up religion by the roots. Keil and Delitzsch point out the accumulation of synonyms, pity, spare, conceal, to show that no tenderness may shield the offender. The Cambridge Bible explains that the procedure involves public trial with the informer casting the first stone (cf. Deuteronomy 17:7). All agree the law is not for private execution but for the community acting through judges. Its purpose, stated in verse 11, is that all Israel shall hear and fear, deterring such wickedness. The commentators uniformly see this as a measure to protect the covenant community from the corrupting influence of idolatry, demonstrating God's exclusive claim on Israel's worship.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal theocratic law: Command given to Israel as a nation-state under God's rule; removal of evil required capital punishment to maintain holiness (supported by context of Deuteronomy as law for the nation).
- Principle of exclusive loyalty: The underlying principle of prioritizing God over family is applicable to spiritual fidelity in any age, as seen in Jesus' teaching about hating father and mother (Luke 14:26).
What is clear: Under the Old Covenant, God commanded capital punishment for secret enticement to idolatry, even from family, to protect Israel's exclusive worship of Yahweh.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Role of family in spiritual enticement | Christians agree that family and friends can be sources of temptation to compromise one's faith. | Some traditions emphasize the literal application to theocratic Israel; others focus on the spiritual principle of vigilance within the church. |
| Application of the death penalty today | All mainstream Christian traditions agree that this command is not binding as civil law for modern nations. | Catholic and Orthodox traditions see it as abrogated by the New Covenant; some Reformed traditions view it as a model for church discipline but not state enforcement. |
| God's character in commanding this | Christians affirm God's holiness and His rightful claim to exclusive worship. | Some readers struggle to reconcile this with God's love, while others see it as fully consistent given the covenant context and the danger of idolatry to the community. |
Historical & Cultural Context
Israel entered Canaan as a theocratic nation. Her identity was bound to Yahweh, who had rescued her from Egypt and given her the land. The surrounding peoples served many gods, Baal, Ashtoreth, Chemosh, and the temptation to adopt their practices was constant. Deuteronomy repeatedly warns against mixing with these nations (Deuteronomy 7:1-5). The law in 13:6-11 addresses a subtle threat: enticement that comes not from a public prophet but from a trusted family member, privately. This was more dangerous because it bypassed the community's defenses.
The list of potential enticers is exhaustive: brother, son, daughter, wife, friend. The phrase “son of your mother” emphasizes the closest blood tie. “The wife of your bosom” evokes intimacy. The purpose is to cover every relationship where trust might override obedience to God. The secret nature of the enticement (v. 6) made it hard to detect; this law required the person who heard it to report it, not cover it up.
The commanded death penalty, stoning, was the standard execution for blasphemy and idolatry (Leviticus 20:2, 27). Stoning involved the whole community, reinforcing corporate responsibility. The informer cast the first stone, which would deter false accusations. The reason clause in verse 10 ties the crime to the exodus: the enticer “has sought to draw you away from Yahweh your God, who brought you out of the land of Egypt.” This frames idolatry as ingratitude and rebellion against the very God who saved them. The goal is not only punishment but prevention: “All Israel shall hear, and fear, and shall not do any more such wickedness.” The law functions as a deterrent, preserving the community's covenant loyalty.
Textual Notes
The Cambridge Bible for Schools and Colleges notes a textual variant in the Septuagint, which reads “thou shalt report or denounce him” (ἀναγγέλλων ἀναγγελεῖς περὶ αὐτοῦ) instead of “thou shalt surely kill him.” This reading would require a small change in the Hebrew consonants. However, the Masoretic Text's reading is well-attested and supported by the other ancient versions. The essential force of the passage, that the enticer must face judgment, is preserved in either reading. No other significant textual variants are reported by the consulted sources.
Reception History
This passage has challenged readers throughout church history. In the early church, some fathers like Origen read it allegorically, interpreting the command to kill the enticer as a call to remove heretical thoughts from the mind. During the Reformation, Calvin and other Reformed theologians argued that the civil magistrate had a duty to punish idolatry and false teaching, using this law as a warrant. Later evangelical commentators such as Matthew Henry and Keil and Delitzsch emphasized the passage's historical context: it applied to Israel as a theocracy, not directly to modern states. In modern Christian ethics, the passage is rarely used to justify civil penalties; instead, it is often cited to illustrate the seriousness of spiritual infidelity and the demand for exclusive loyalty to God. The difficulty of the passage has kept it from frequent use in lectionaries, but it remains a powerful reminder of the cost of discipleship.
Preaching This Verse
This passage offers a stark template for preaching about the priority of loyalty to God. Use these outlines and discussion starters to help your congregation wrestle with the tension between human affection and divine command.
Three-Point Outline
- The Reach of the Temptation, The enticement comes from the nearest and dearest: brother, son, daughter, wife, friend. No relationship is a guarantee of spiritual safety.
- The Response Required, Three prohibitions: do not consent, do not pity, do not conceal. The one enticed must take a stand publicly and initiate the legal process.
- The Reason Behind the Command, God's exclusive claim on His people. The enticer “has sought to draw you away from Yahweh your God” (v. 10). The purpose is to cause Israel to fear and remove evil.
Five-Point Outline
- Idolatry is high treason against the covenant King.
- The tempter may be someone you trust completely.
- No natural affection can excuse disobedience to God.
- The community must act together to remove the threat.
- Fear of God, not fear of losing a relationship, guides the response.
Illustration Hooks
- A teenager whose best friend pressures her to lie to her parents about where she is going. The friendship is tested by a moral boundary.
- A parent who discovers a child asking them to hide a harmful habit. The natural urge to protect clashes with the need to do what is right.
- A Christian whose spouse mocks their faith and tries to draw them away from church involvement. Loyalty to God requires holding a line.
Questions Your Congregation Is Asking
- Does God really want us to prioritize Him even over our closest relationships?
- How can I love my family well and still refuse to participate in or cover up their sin?
- What does it look like to fear God in the context of a modern family conflict?
Leading a Discussion
This passage disturbs natural instincts. It forces us to ask what God's exclusive claim on our lives actually requires. As you discuss, remember that this law was given to a specific theocratic community; its purpose was to preserve Israel's covenant identity. The core question it raises for us is not about civil punishment but about the priority of our allegiance.
Discussion Questions
- What is your first reaction to this passage? Why does it feel so harsh?
- Notice the list of potential enticers (v. 6). What does this tell you about where temptations to compromise often come from?
- Read verses 8-9. Why do you think the law bans pity and concealment? What is the danger of covering up a loved one's sin?
- Verse 10 gives the reason for the command. How does the exodus story frame the seriousness of idolatry?
- In what ways might we be drawn away from God today by people we trust? What modern gods might they invite us to serve?
- Verse 11 says the purpose is that Israel will hear and fear. How could this passage produce a healthy fear of God without leading to harshness toward others?
- How does Jesus' teaching about hating father and mother for his sake (Luke 14:26) help us understand the spirit behind this Old Testament law?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 16:5 | Sarai said to Abram, “This wrong is your fault. I gave my servant into your bosom, and when she saw that she had conceived, she despised me. May Yahweh judge between me and you.” |
| Deuteronomy 17:2 | If there is found among you, within any of your gates which Yahweh your God gives you, a man or woman who does that which is evil in Yahweh your God’s sight in transgressing his covenant, |
| Deuteronomy 17:7 | The hands of the witnesses shall be first on him to put him to death, and afterward the hands of all the people. So you shall remove the evil from among you. |
| Deuteronomy 28:54 | The man who is tender among you, and very delicate, his eye will be evil toward his brother, toward the wife whom he loves, and toward the remnant of his children whom he has remaining, |
| Deuteronomy 29:18 | lest there should be among you man, woman, family, or tribe whose heart turns away today from Yahweh our God, to go to serve the gods of those nations; lest there should be among you a root that produces bitter poison; |
| Deuteronomy 32:16 | They moved him to jealousy with strange gods. They provoked him to anger with abominations. |
| Deuteronomy 32:18 | Of the Rock who became your father, you are unmindful, and have forgotten God who gave you birth. |
| Judges 2:13 | They abandoned Yahweh, and served Baal and the Ashtaroth. |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke stresses the absolute severity of the law against idolatry: the teacher of this crime must be executed, and no family bond could justify sparing or hiding the offender. He sees this as the highest possible offense against God and the most destructive act to society, warranting the strictest penalties.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the danger of secret persuasion from the most intimate relationships. Temptation to abandon God becomes most insidious when it comes through those we love most: family members or a close friend. The closeness of the bond makes the call to faithfulness even more demanding.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that God commands the death penalty only for deliberate, premeditated apostasy, not for careless words or minor errors. The severity extends even to one's closest family because preserving pure religion outweighs natural affection. Punishment serves as a deterrent, protecting the whole community from corruption.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator notes the striking omission of father and mother from the list of possible tempters to idolatry. The passage instead shows that seduction can come from the closest blood relatives, a wife, or a dear friend, revealing Deuteronomy's deep grasp of how family bonds can be exploited.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the commandment deliberately omits "father" from the list of relations, suggesting that reverence for parents must yield to reverence for God. He explains that the secret enticement required a special judicial procedure: witnesses were hidden to overhear the enticer, and the enticed had to throw the first stone.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB explains that in Eastern cultures "brother" is used loosely, so added phrases make clear that no degree of kinship excuses an idolatrous enticer. The execution command, though severe, follows trial and conviction, with the relative casting the first stone. Jewish writers mention spies placed secretly to gather evidence.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stresses that the command to execute a seducer to idolatry is not vigilante action but a judicial process carried out by the authorities. The phrase "son of thy mother" emphasizes the closeness of the fraternal bond, not a step-relationship, highlighting how hard such temptation is to resist.
Lange's Commentary Reformed 1857
Lange argues that applying Old Testament punishments for apostasy to Christian heresy confuses the theocracy with the state church. In Israel, abandoning God was treason, a civil crime. For the Christian church, force contradicts the nature of faith; the proper weapon is the word of God.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that the tempter's strategy is to use those closest to us—brother, child, wife, or friend—as his agents, just as Satan employed Eve with Adam and Peter with Christ. The danger is so great that we must never sin against God simply to please the dearest friend we have.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that the command targets the closest blood relatives, specifying a mother's son or a daughter, to show that piety must override natural affection. He insists that "conceal him" means protecting the person while reporting the crime, and "kill him" refers to lawful execution through the magistrate, not private violence.