If thou shalt hear say. If impiety and rebellion should more widely prevail, Moses declares that whole cities, together with their inhabitants, should rather be destroyed, than that so great a crime should remain unpunished. Hence we may better infer how unholy is the tenderness of those who would have no punishment inflicted for the violation of the religion of God. If any sedition may have arisen in an army or nation, and the contagion may have spread through the whole multitude, the severity of a just and moderate ruler does not usually proceed further than to punish the ringleaders; when, therefore, God commands all without exception to be destroyed, the great atrocity of the crime is made apparent. Hence, too, we are admonished, that zeal for God's glory is but cold among us, unless true religion is held to be of more value than the preservation of a single city or people. But if so many together are to be dragged to death in crowds, their impudence is more than detestable, and their pity cruelty itself, who would take no account of God's injured majesty, so that one man may be spared. And since we are created to no other end, and live for no other cause than that God may be glorified in us, it is better that the whole world should perish, than that men should enjoy the fruits of the earth in order that they may contaminate it with their blasphemies. If those who first professed Christ's name had been inspired with such zeal as this, true religion would never have been overwhelmed, and almost extinguished by so many corruptions. But we must always bear in mind what I have already said, that this severity must not be resorted to except when the religion is suffering, which is not only received by public authority and general opinion, but which is proved on solid grounds to be true; so that it may clearly appear that we are the avengers of God against the wicked.

City was to keep jealous watch over city, as man over man. The clause "which the Lord thy God hath given thee to dwell in" significantly reminds them that the real ownership of their dwellings rested in the Lord (compare Leviticus 25:23), and that they, the mere tenants, must not allow His property to become a center of rebellion against His just authority.

If thou shalt hear say in one of thy cities,.... A report concerning them, anyone of them:
which the Lord thy God had given thee to dwell there; which he had not only given them, but had put them into the possession of, and it was become their dwelling place, or was inhabited by Israelites; otherwise they were already given unto them, but did not inherit and inhabit them, and it might be possible that there might be some city or cities, at least for a time, which, though given them, were not inhabited by them, but by the Canaanites, and such cities this law did not concern: saying; as follows.

Here is the case of a city revolting from the God of Israel, and serving other gods. The crime is supposed to be committed by one of the cities of Israel. Even when they were ordered to preserve their religion by force, yet they were not allowed to bring others to it by fire and sword. Spiritual judgments under the Christian dispensation are more terrible than the execution of criminals; we have not less cause than the Israelites had, to fear the Divine wrath. Let us then fear the spiritual idolatry of covetousness, and the love of worldly pleasure; and be careful not to countenance them in our families, by our example or by the education of our children. May the Lord write his law and truth in our hearts, there set up his throne, and shed abroad his love!

Certain men, the children of Belial--lawless, designing demagogues (Judges 19:22; 1-Samuel 1:16; 1-Samuel 25:25), who abused their influence to withdraw the inhabitants of the city to idol-worship.

This was to be done, and all Israel was to hear it and fear, that no such wickedness should be performed any more in the congregation. The fear of punishment, which is given here as the ultimate end of the punishment itself, is not to be regarded as the principle lying at the foundation of the law, but simply, as Calvin expresses it, as "the utility and fruit of severity," one reason for carrying out the law, which is not to be confounded with the so-called deterrent theory, i.e., the attempt to deter from crime by the mode of punishing (see my Archologie, ii. p. 262).