TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 17:1–7. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
“Two angels, however, appeared there.” For just so many honorary companions were required by the Word of God, which usually prescribes “two witnesses.” Moreover, the women, returning from the sepulcher and from this vision of the angels were foreseen by Isaiah, when he says, “Come, you women, who return from the vision”;2 that is, “come” to report the resurrection of the Lord.
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Summary
Deuteronomy 17:6 establishes a foundational principle for capital punishment within ancient Israelite law, mandating that an individual accused of a capital offense could only be put to death on the corroborated testimony of two or three witnesses, never on the word of a single accuser. This statute served as a crucial safeguard against false accusations, arbitrary convictions, and the misuse of judicial power, underscoring the profound value of human life and God's demand for justice, truth, and due process in all legal proceedings.
Context
Literary Context
Deuteronomy 17 is situated within a larger section of the book (chapters 12-26) that provides detailed statutes and ordinances for Israel's life once they enter the Promised Land, building upon the foundational covenant principles established earlier. Specifically, this verse immediately follows instructions concerning the eradication of idolatry and the proper judicial procedure for those who violate the covenant by worshipping other gods (Deuteronomy 17:2-5). Given the severe penalty for such offenses—death by stoning—the strict legal safeguard articulated in verse 6 becomes imperative, ensuring that such a grave sentence is never carried out lightly or unjustly. The chapter then continues by outlining the establishment of a supreme court and the qualifications for a king, all framed within a divinely ordained legal system that prioritizes justice, order, and the protection of the innocent.
Historical & Cultural Context
Ancient Israelite law, as presented in Deuteronomy, stands in notable contrast to many contemporary Near Eastern legal codes, which often lacked such robust protections for the accused. In societies where oral testimony was paramount and formal forensic evidence was non-existent, the potential for malicious or mistaken single accusations was high. The requirement for multiple witnesses was therefore a revolutionary safeguard, reflecting God's unique ethical standard for His people. It protected the innocent in a cultural milieu where reputation and community standing were immensely significant, and where legal proceedings often involved public accusation and judgment. This principle also acknowledged the inherent fallibility of human testimony and the critical need for corroboration to establish truth in a pre-scientific era.
Key Themes
Deuteronomy 17:6 profoundly contributes to several overarching themes evident throughout the book of Deuteronomy and the broader Pentateuch. It highlights the theme of divine justice and righteousness, demonstrating that God's law is not arbitrary but meticulously designed to uphold truth, fairness, and protect the vulnerable within society. It underscores the sanctity of human life, especially in capital cases, by setting an exceptionally high bar for the taking of a life, even under legal sanction. The verse also emphasizes due process and the establishment of truth, ensuring that judicial decisions are based on verified, corroborated evidence rather than mere suspicion, personal vendetta, or a single, unverified claim. This principle is not isolated but is consistently reiterated elsewhere in the Mosaic Law, such as in the laws concerning false witnesses in Deuteronomy 19, and its specific application to murder cases in Numbers 35:30.
Exposition and Analysis
Key Word Analysis
The Hebrew term "peh" (H6310) literally means "mouth," but in this context, the idiom "at the mouth of" (על־פי, ‘al-pi) signifies "by the testimony of" or "on the authority of." It emphasizes that the judicial decision, particularly one leading to capital punishment, must be based on the direct, verbal, and sworn evidence provided by the witnesses. This highlights the critical importance of oral testimony and the weight given to spoken accounts in the ancient Israelite legal system, where written records were less common for everyday judicial proceedings.
The noun "‘êd" (H5707), used here in its plural form, refers to those who have seen or heard something directly and can provide factual testimony. In the legal context, witnesses were crucial for establishing guilt or innocence. The requirement for multiple "‘êd" underscores the principle of corroboration, aiming to ensure the reliability and veracity of the evidence presented, thereby safeguarding against perjury, mistaken identity, and malicious accusation.
This phrase, often translated as "worthy of death" or "put to death," is derived from the primitive root "mûwth" (H4191), meaning "to die" or, causatively, "to kill." In the legal idiom "dying he shall die" (מות יומת), it signifies that the prescribed punishment for the offense is indeed capital punishment. The use of this strong, formulaic language emphasizes the gravity of the crimes being discussed and the absolute finality of the judgment, which in turn necessitates the stringent evidentiary requirements of multiple witnesses.
Verse Breakdown
"At the mouth of two witnesses, or three witnesses"
This clause establishes the minimum standard for legal corroboration in capital cases. It demands that at least two independent individuals must provide consistent, direct testimony against the accused. The inclusion of "or three witnesses" further strengthens the requirement for certainty, implying that more corroboration is even better, but two is the absolute minimum. This provision directly counters the potential for a single individual's malice, error, or personal vendetta to lead to a wrongful conviction.
"shall he that is worthy of death be put to death"
This part specifies the application of the rule: it pertains exclusively to cases where the prescribed penalty is death. It underscores the ultimate gravity of the judicial decision and the irreversible nature of capital punishment. The law is not concerned with minor infractions but with offenses so severe that they warrant the forfeiture of life, thus requiring the highest standard of proof to ensure justice and prevent judicial murder.
"but at the mouth of one witness he shall not be put to death"
This final, emphatic clause serves as a clear prohibition and a vital safeguard. It explicitly forbids the execution of an individual based solely on the testimony of a single accuser. This negative formulation powerfully reinforces the absolute necessity of corroboration, making it impossible for a life-or-death verdict to rest on unsubstantiated or unverified claims, thereby protecting the sanctity of life and preventing arbitrary or unjust executions.
Literary Devices
Deuteronomy 17:6 employs several effective literary devices to convey its crucial legal principle with clarity and force. Repetition is evident in the repeated phrase "at the mouth of," which serves to emphasize the source and nature of the evidence required for a capital conviction—it must be direct, spoken testimony. The structure of the verse itself functions as a Legal Formula, presenting a clear, prescriptive rule with an explicit positive requirement ("two or three witnesses") followed by an equally explicit negative prohibition ("not at the mouth of one witness"). This formulaic precision leaves no room for ambiguity in judicial application. Furthermore, the verse utilizes Emphasis through the stark contrast between the permissible number of witnesses (two or three) and the forbidden (one), highlighting the critical importance of corroboration as a non-negotiable prerequisite for imposing the death penalty, thereby safeguarding human life.
Theological and Thematic Connections
Deuteronomy 17:6 is a powerful testament to God's character as a God of justice, truth, and life. It reveals His meticulous concern for fairness and due process, even within a legal system that includes capital punishment. The principle of requiring multiple witnesses is rooted in the divine nature, which abhors falsehood and values human life. It teaches that justice is not merely about punishing the guilty, but equally about protecting the innocent and ensuring that truth is established beyond reasonable doubt. This standard reflects a profound respect for the individual and a recognition of the immense weight of a life-or-death judgment, underscoring that human authority, even when divinely sanctioned, must operate with utmost caution and integrity, mirroring God's own perfect righteousness.
Reflection and Application
The enduring wisdom of Deuteronomy 17:6 transcends its ancient legal context, offering profound principles for personal conduct and communal life today. It challenges us to cultivate a deep commitment to truth and verification, urging us to resist the human tendency to believe or spread unverified accusations, especially those that could harm a person's reputation, livelihood, or spiritual well-being. In an age of instant information, pervasive social media, and rapid rumor propagation, where uncorroborated claims can spread virally, this verse serves as a vital reminder to exercise discernment, seek multiple credible sources, and avoid hasty judgments. It fosters a culture of caution, fairness, and a high regard for the integrity of every individual, encouraging us to build relationships and communities where justice and truth are paramount, and where the innocent are rigorously protected from the destructive power of unverified claims.
Questions for Reflection
FAQ
Why specifically two or three witnesses, and not just one?
The requirement for two or three witnesses, rather than just one, serves as a crucial safeguard against false accusations, perjury, and mistaken identity in capital cases. In ancient Israel, where oral testimony was central to legal proceedings, a single accuser could easily fabricate charges or be genuinely mistaken, leading to an unjust death sentence. By demanding multiple, independent testimonies, the law aimed to establish the truth beyond reasonable doubt, ensuring corroboration and minimizing the risk of judicial error. This principle reflects God's profound commitment to justice and the sanctity of human life, making it exceptionally difficult to condemn someone to death without overwhelming and verified evidence. This standard is echoed throughout the Old Testament legal code, such as in Deuteronomy 19:15 for any iniquity, and is even applied in the New Testament for matters of church discipline and accusation, as seen in Matthew 18:16 and 1 Timothy 5:19.
Christ-Centered Fulfillment
Deuteronomy 17:6, with its stringent requirement for multiple witnesses in capital cases, foreshadows and finds its ultimate fulfillment in Christ in profound ways. While a legal statute, it points to the divine standard of truth and justice that culminates in God's perfect plan of salvation. Jesus Himself, though innocent, was condemned based on false testimony and the manipulation of legal processes, tragically highlighting the profound perversion of this very principle at His trial (Matthew 26:59-60). Yet, in a redemptive paradox, the truth of Christ's identity and mission is established by an abundance of witnesses: the prophetic testimony of the Old Testament (Luke 24:44), the direct witness of God the Father from heaven (Matthew 3:17), the compelling testimony of John the Baptist (John 1:29), Jesus' own consistent witness to the truth (John 18:37), and finally, the irrefutable witness of His resurrection, attested to by hundreds of eyewitnesses (1 Corinthians 15:3-8). The principle of multiple witnesses, therefore, underscores the reliability of the gospel message, ensuring that our faith in Christ is not based on a single, uncorroborated claim, but on a vast, divinely orchestrated symphony of testimonies, culminating in the Holy Spirit's ongoing witness within believers (Romans 8:16).