Deuteronomy 17:5

Translation
King James Version
Then shalt thou bring forth that man or that woman, which have committed that wicked thing, unto thy gates, even that man or that woman, and shalt stone them with stones, till they die.
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KJV (with Strong's)
Then shalt thou bring forth H3318 that man H376 or that woman H802, which have committed H6213 that wicked H7451 thing H1697, unto thy gates H8179, even that man H376 or that woman H802, and shalt stone H5619 them with stones H68, till they die H4191.
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Complete Jewish Bible
then you are to bring the man or woman who has done this wicked thing to your city gates, and stone that man or woman to death.
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Berean Standard Bible
you must bring out to your gates the man or woman who has done this evil thing, and you must stone that person to death.
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American Standard Version
then shalt thou bring forth that man or that woman, who hath done this evil thing, unto thy gates, even the man or the woman; and thou shalt stone them to death with stones.
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World English Bible Messianic
then you shall bring out that man or that woman, who has done this evil thing, to your gates, even that same man or woman; and you shall stone them to death with stones.
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Geneva Bible (1599)
Then shalt thou bring foorth that man, or that woman (which haue committed that wicked thing) vnto thy gates, whether it be man or woman, and shalt stone them with stones, til they die.
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Young's Literal Translation
`Then thou hast brought out that man, or that woman, who hath done this evil thing, unto thy gates--the man or the woman--and thou hast stoned them with stones, and they have died.
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See also
Leviticus 24:14Joshua 7:25Leviticus 24:16Deuteronomy 13:10Deuteronomy 13:11Deuteronomy 22:24Deuteronomy 22:21
In the KJVVerse 5,370 of 31,102

Study This Verse

SUMMARY

Deuteronomy 17:5 meticulously outlines the capital punishment for individuals, male or female, found guilty of extreme covenant infidelity, specifically idolatry, as detailed in the preceding verses. This severe judicial directive underscores Yahweh's absolute demand for exclusive worship and the imperative to purge grave evil from the community, thereby preserving the holiness, integrity, and distinct identity of the Israelite nation under the Mosaic Covenant.

CONTEXT

  • Literary Context: Deuteronomy 17:5 is strategically placed within a comprehensive section of Deuteronomic law (Deuteronomy 16:18-18:22) that establishes the judicial system and governance for Israel upon their entry into the Promised Land. The immediate context, verses 2-7, specifically addresses the capital offense of idolatry. Verse 2 introduces the scenario of someone serving other gods, while verse 3 specifies the prohibited objects of worship, including the sun, moon, stars, or any of the host of heaven. Verse 4 mandates a thorough investigation and confirmation of the accusation by two or three witnesses, a critical safeguard against false testimony. Verse 6 reiterates this requirement of multiple witnesses for a death sentence, emphasizing judicial integrity. Finally, verse 7 specifies that the witnesses must cast the first stone, ensuring their conviction in the truth of their testimony and placing the solemn responsibility for the execution squarely on those who brought the accusation. This immediate literary framework highlights the meticulous legal process and due process required before such a severe penalty could be enacted.
  • Historical & Cultural Context: Ancient Israel existed within a broader Near Eastern milieu where capital punishment for religious and civil offenses was common, yet the specific nature and divine origin of Israel's laws set them apart. Idolatry in Israel was not merely a theological error but a profound act of treason against Yahweh, their divine King, who had miraculously delivered them from Egypt and established an exclusive covenant with them. The surrounding Canaanite cultures were deeply polytheistic, often engaging in practices abhorrent to Yahweh's worship, such as child sacrifice and cultic prostitution. The command to purge idolatry with extreme prejudice was therefore a critical measure to preserve Israel's distinct identity, covenant fidelity, and spiritual purity in a land saturated with pagan influences. The "gates" mentioned in the verse refer to the city gates, which served as the public square, court, and marketplace, making the execution a public act of communal cleansing, deterrence, and a visible reaffirmation of the community's commitment to Yahweh.
  • Key Themes: This verse powerfully contributes to several overarching themes foundational to Deuteronomy and the Pentateuch. It vividly exemplifies God's divine justice and judgment, demonstrating the absolute seriousness with which He regards covenant violations, particularly the first commandment against idolatry. The communal act of stoning underscores the theme of holiness and purity of the community, emphasizing the necessity of removing evil from Israel's midst to maintain their consecrated status as God's chosen people, a concept forcefully reiterated in passages like Deuteronomy 13:5. Furthermore, the severe penalty highlights the sanctity of the covenant between Yahweh and Israel, where exclusive worship and unwavering loyalty were non-negotiable. Finally, the communal nature of the execution reinforces the theme of corporate responsibility, where the entire nation shared in upholding God's law and purging wickedness, ensuring the spiritual integrity of the whole. The broader Deuteronomic law, as seen in the judicial and leadership directives from Deuteronomy 16:18 through Deuteronomy 18:22, consistently emphasizes the establishment of a righteous society governed by divine statutes.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • thing (Hebrew, dâbâr', H1697): This word signifies "a word; by implication, a matter (as spoken of) or thing." In the context of "wicked thing" (דָּבָר הָרָעָה, davar hara'ah), dâbâr here denotes the specific act or matter that constitutes the grave offense. It refers to the concrete manifestation of the spiritual rebellion, emphasizing that idolatry is not merely an internal thought but an outward, actionable deed that violates the covenant.
  • wicked (Hebrew, raʻ', H7451): This term means "bad or (as noun) evil (natural or moral)." When combined with dâbâr, "wicked thing" (דָּבָר הָרָעָה) describes the inherent evil and moral abhorrence of the act of idolatry in God's sight. It signifies a profound perversion of what is right and a direct affront to God's holiness, justifying the most severe judicial response.
  • gates (Hebrew, shaʻar', H8179): This word refers to "an opening, i.e. door or gate." In ancient Israel, city gates were not merely entry points but served as the central public space for legal proceedings, communal gatherings, and commercial transactions. Bringing the accused "unto thy gates" signifies a public trial and execution, ensuring transparency of justice and serving as a powerful deterrent to the entire community. It underscored the communal nature of the offense (against God and the community) and the communal responsibility in upholding divine law.

Verse Breakdown

  • "Then shalt thou bring forth that man or that woman, which have committed this wicked thing, unto thy gates": This clause initiates the judicial process, emphasizing the due process required. The accused, regardless of gender, must be formally brought out of the city and to the public judicial space at the gates. This highlights individual accountability and the public nature of the offense and its judgment. The "wicked thing" explicitly refers to the idolatry described in the preceding verses, underscoring the specific nature of the capital crime. The verb "bring forth" (H3318, yâtsâʼ) implies a formal, public presentation for judgment.
  • "[even] that man or that woman": This repetition serves as an emphatic restatement, reinforcing the principle of equal justice under the law for both male and female offenders. It removes any ambiguity regarding who is subject to this severe judgment, stressing that covenant fidelity is demanded of all members of the community, regardless of their social standing or gender.
  • "and shalt stone them with stones, till they die": This final clause specifies the method and outcome of the punishment. Stoning (H5619, çâqal) was a communal act, often initiated by the witnesses (Deuteronomy 17:7), signifying the community's collective rejection of the sin and their participation in purging the evil. The phrase "till they die" (H4191, mûwth) leaves no room for ambiguity regarding the finality and severity of the judgment, ensuring the complete removal of the offender and the offense from the holy community.

Literary Devices

Deuteronomy 17:5 employs several literary devices to convey its message with force and clarity. The most prominent is Legal Precision, evident in the meticulous detailing of the judicial process, from identifying "that man or that woman" to specifying the location ("unto thy gates") and the method of execution ("stone them with stones, till they die"). This precision underscores the seriousness of the law and the divine mandate behind it. The Repetition of "that man or that woman" serves as an emphatic device, highlighting the universal application of the law regardless of gender and reinforcing individual accountability. The stark imagery of Stoning functions as a powerful Symbolism for the communal purging of evil and the absolute rejection of idolatry. It is a visceral representation of the community's commitment to holiness and their collective responsibility in maintaining covenant fidelity. The entire passage also functions as a Legal Statute, part of a larger corpus of laws designed to structure and govern the Israelite society, ensuring its distinctiveness and devotion to Yahweh.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 17:5 reveals profound theological truths about God's character and His relationship with His covenant people. It underscores God's absolute holiness and His intolerance for sin, particularly spiritual treason like idolatry, which directly violates the first commandment and the exclusive nature of His covenant with Israel. The severity of the prescribed punishment illustrates that idolatry was not merely a minor transgression but an act that defiled the entire community and threatened its very existence as God's holy nation. This passage serves as a stark reminder that God demands wholehearted devotion and that there are grave consequences for spiritual infidelity, emphasizing the necessity of purging evil to maintain communal purity and fidelity to divine law. While the specific judicial practices are tied to the Mosaic Covenant, the underlying principles of God's justice, His demand for holiness, and the seriousness of spiritual unfaithfulness remain eternally relevant.

REFLECTION AND APPLICATION

While the direct application of stoning for idolatry is specific to ancient Israel under the Old Covenant and not prescriptive for New Covenant believers, Deuteronomy 17:5 offers timeless spiritual lessons. It compels us to consider the profound seriousness with which God views spiritual infidelity and the imperative of holiness within His people. For us today, "idolatry" extends beyond worshipping physical statues to anything that takes God's rightful place in our hearts – be it money, power, relationships, self, or even good things elevated to ultimate status. This passage challenges us to examine our own hearts for subtle forms of idolatry that might subtly draw us away from exclusive devotion to Christ. It reminds us that true spiritual purity requires a radical commitment to God and a willingness to "stone" or put to death those sinful desires and attachments that compete for His rightful sovereignty in our lives. Furthermore, it highlights the corporate responsibility of the church to uphold biblical truth and address unrepentant sin, not through physical punishment, but through spiritual discipline aimed at restoration and maintaining the purity of the body of Christ, ensuring that the witness of the community remains unblemished.

Questions for Reflection

  • What "wicked things" or subtle forms of idolatry might be competing for my ultimate devotion to God in my life today?
  • How does the seriousness of God's judgment against idolatry in the Old Testament inform my understanding of His holiness and my call to spiritual purity under the New Covenant?
  • In what ways can I, as an individual and as part of the Christian community, actively "purge evil" or address sin in a manner consistent with New Testament principles of grace, truth, and restorative discipline?

FAQ

Does this verse mean Christians should stone people for idolatry today?

Answer: No, this verse does not mean Christians should stone people for idolatry today. Deuteronomy 17:5 is part of the judicial laws given specifically to ancient Israel under the Mosaic Covenant. These laws were designed for a theocratic nation where God was the direct ruler, and civil and religious laws were intertwined. With the coming of Christ, the New Covenant superseded the Old Covenant's ceremonial and civil laws. Jesus fulfilled the law (Matthew 5:17) and ushered in a new era of grace and spiritual transformation. While idolatry remains a grave sin in the New Testament (1 Corinthians 10:14; Colossians 3:5), the method of addressing it shifts from physical capital punishment by the state to spiritual discipline within the church (1 Corinthians 5:1-5) and individual repentance, empowered by the Holy Spirit. The emphasis is on internal transformation and the spiritual purity of the community, not physical execution.

What is the "wicked thing" referred to in this verse?

Answer: The "wicked thing" (דָּבָר הָרָעָה, davar hara'ah) in Deuteronomy 17:5 specifically refers to the capital offense of idolatry, as detailed in the preceding verses, Deuteronomy 17:2-4. These verses describe someone who "goes and serves other gods and worships them, either the sun or moon or any of the host of heaven." Therefore, the "wicked thing" is a direct act of spiritual treason against Yahweh, the one true God of Israel, by giving worship and allegiance to false deities or created things. It was considered an abomination and a direct breach of the first commandment of the Decalogue.

Why was stoning the prescribed punishment for such offenses?

Answer: Stoning was prescribed for several reasons. Firstly, it was a communal act, often initiated by the witnesses (Deuteronomy 17:7), which underscored the collective responsibility of the community in upholding God's law and purging evil from their midst. This public act served as a powerful deterrent and reinforced the gravity of the offense. Secondly, it symbolized the complete rejection of the offender and their sin by the holy community. Thirdly, it was a method that did not involve the shedding of blood by human hands in the same way as a sword or knife, possibly carrying symbolic significance related to the sanctity of life, even in judgment. Most importantly, it was a divinely ordained punishment for offenses that directly attacked the holiness of God and the integrity of His covenant with Israel, ensuring that such "evil" was "put away from your midst" (Deuteronomy 13:5).

CHRIST-CENTERED FULFILLMENT

Deuteronomy 17:5, with its stern command to purge idolatry through capital punishment, finds its ultimate Christ-centered fulfillment not in physical execution, but in the spiritual and redemptive work of Jesus Christ. The "wicked thing" of idolatry, which represents humanity's fundamental rebellion against God and our propensity to worship created things rather than the Creator, is precisely what Christ came to address. He became the ultimate sacrifice, the Lamb of God who takes away the sin of the world, bearing the full judgment for our spiritual treason and unfaithfulness. Through His death and resurrection, Christ provides the means for true spiritual cleansing, not by the stoning of physical bodies, but by the transformation of hearts. The New Covenant calls believers to "put to death" (mortify) the deeds of the flesh and the spiritual idolatries within them—greed, lust, covetousness—which are explicitly called idolatry in Colossians 3:5. Jesus Himself teaches that the greatest commandment is to love God with all our heart, soul, mind, and strength (Matthew 22:37), fulfilling the spirit of Deuteronomy's demand for exclusive devotion. Furthermore, Christ's work establishes a new, holy community—the Church—which is called to maintain its purity not through physical violence, but through spiritual discipline, repentance, and the power of the Holy Spirit, ultimately looking forward to the day when all wickedness will be finally and eternally purged at His glorious return (Revelation 21:27).

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Commentary on Deuteronomy 17 verses 1–7

I. II. Main points1. 2. Sub-points

Here is, I. A law for preserving the honour of God's worship, by providing that no creature that had any blemish should be offered in sacrifice to him, Deu 17:1. This caveat we have often met with: Thou shalt not sacrifice that which has any blemish, which renders it unsightly, or any evil matter or thing (as the following word night better be rendered), any sickness or weakness, though not discernible at first view; it is an abomination to God. God is the best of beings, and therefore whatsoever he is served with ought to be the best in its kind. And the Old Testament sacrifices in a special manner must be so, because they were types of Christ, who is a Lamb without blemish or spot (Pe1 1:19), perfectly pure from all sin and all appearance of it. In the latter times of the Jewish church, when by the captivity in Babylon they were cured of idolatry, yet they were charged with profaneness in the breach of this law, with offering the blind, and the lame, and the sick for sacrifice, Mal 1:8.

II. A law for the punishing of those that worshipped false gods. It was made a capital crime to seduce others to idolatry (ch. 13), here it is made no less to be seduced. If the blind thus mislead the blind, both must fall into the ditch. Thus God would possess them with a dread of that sin, which they must conclude exceedingly sinful when so many sanguinary laws were made against it, and would deter those from it that would not otherwise be persuaded against it; and yet the law, which works death, proved ineffectual. See here,

1.What the crime was against which this law was levelled, serving or worshipping other gods, Deu 17:3. That which was the most ancient and plausible idolatry is specified, worshipping the sun, moon, and stars; and, if that was so detestable a thing, much more was it so to worship stocks and stones, or the representations of mean and contemptible animals. Of this it is said, (1.) That it is what God had not commanded. He had again and again forbidden it; but it is thus expressed to intimate that, if there had been no more against it, this had been enough (for in the worship of God his institution and appointment must be our rule and warrant), and that God never commanded his worshippers to debase themselves so far as to do homage to their fellow-creatures: had God commanded them to do it, they might justly have complained of it as a reproach and disparagement to them; yet, when he has forbidden it, they will, from a spirit of contradiction, put this indignity upon themselves. (2.) That it is wickedness in the sight of God, Deu 17:2. Be it ever so industriously concealed, he sees it, and, be it ever so ingeniously palliated, he hates it: it is a sin in itself exceedingly heinous, and the highest affront that can be offered to Almighty God. (3.) That it is a transgression of the covenant. It was on this condition that God took them to be his peculiar people, that they should serve and worship him only as their God, so that if they gave to any other the honour which was due to him alone that covenant was void, and all the benefit of it forfeited. Other sins were transgressions of the command, but this was a transgression of the covenant. It was spiritual adultery, which breaks them marriage bond. (4.) That it is abomination in Israel, Deu 17:4. Idolatry was bad enough in any, but it was particularly abominable in Israel, a people so blessed with peculiar discoveries of the will and favour of the only true and living God.

2.How it must be tried. Upon information given of it, or any ground of suspicion that any person whatsoever, man or woman, had served other gods, (1.) Enquiry must be made, Deu 17:4. Though it appears not certain at first, it may afterwards upon search appear so; and, if it can possibly be discovered, it must not be unpunished; if not, yet the very enquiry concerning it would possess the country with a dread of it. (2.) Evidence must be given in, Deu 17:6. How heinous and dangerous soever the crime is, yet they must not punish any for it, unless there were good proof against them, by two witnesses at least. They must not, under pretence of honouring God, wrong an innocent man. This law, which requires two witnesses in case of life, we had before, Num 35:30; it is quoted, Mat 18:16.

3.What sentence must be passed and executed. So great a punishment as death, so great a death as stoning, must be inflicted on the idolater, whether man or woman, for the infirmity of the weaker sex would be no excuse, Deu 17:5. The place of execution must be the gate of the city, that the shame might be the greater to the criminal and the warning the more public to all others. The hands of the witnesses, in this as in other cases, must be first upon him, that is, they must cast the first stone at him, thereby avowing their testimony, and solemnly imprecating the guilt of his blood upon themselves if their evidence were false. This custom might be of use to deter men from false-witness bearing. The witnesses are really, and therefore it was required that they should be actually, the death of the malefactor. But they must be followed, and the execution completed, by the hands of all the people, who were thus to testify their detestation of the crime and to put the evil away from among them, as before, Deu 13:9.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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