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.
I wrote unto you in an epistle not to company with fornicators: Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat. For what have I to do to judge them also that are without? do not ye judge them that are within? But them that are without God judgeth. Therefore put away from among yourselves that wicked person. [Deuteronomy 17:7]
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Summary
Deuteronomy 17:7 meticulously details the judicial protocol for capital punishment in ancient Israel, mandating that the witnesses who testified against the accused must be the first to initiate the execution, followed by the collective participation of the entire community. This stringent procedure underscores the gravity of false witness, ensures due process, and ultimately serves the profound theological purpose of purging moral and spiritual evil from the midst of God's covenant people, thereby maintaining the nation's holiness and fidelity to divine law.
Context
Literary Context
This verse stands as the climactic instruction within a specific legal pericope in Deuteronomy 17:2-7, which addresses the severe capital offense of idolatry or other covenant-breaking transgressions. The preceding verses, Deuteronomy 17:2-5, define the nature of such a crime and stipulate the necessity of a thorough investigation and judicial process. Crucially, Deuteronomy 17:6 lays down the foundational legal principle that a person can only be condemned to death "at the mouth of two witnesses, or three witnesses," a safeguard against wrongful conviction. Deuteronomy 17:7 then completes this legal framework by specifying the precise execution protocol, placing the initial burden of action directly on these credible witnesses, followed by the participation of the broader community, culminating in the overarching theological purpose of removing evil from Israel.
Historical & Cultural Context
In the ancient Near East, capital punishment was a common practice, often carried out arbitrarily or by decree of a monarch. However, the Mosaic Law, as presented in Deuteronomy, sought to establish a unique and just legal system for Israel, emphasizing due process and the sanctity of life. Capital offenses were reserved for grave sins that directly undermined Israel's unique covenant relationship with Yahweh, such as idolatry, blasphemy, or premeditated murder. The requirement for multiple witnesses (Deuteronomy 19:15) was a significant legal innovation, preventing false accusations common in other cultures. Furthermore, the involvement of the witnesses themselves in the execution process was a powerful and distinct deterrent against perjury. It ensured that those who testified against an accused person bore the ultimate, physical responsibility for their accusation, making them far less likely to provide false witness out of malice or carelessness. This public and communal act reinforced the seriousness of the offense and the collective commitment of the Israelite community to maintaining its purity and holiness before God.
Key Themes
Deuteronomy 17:7 powerfully contributes to several foundational themes within the book of Deuteronomy and the broader Old Testament. Firstly, it highlights the paramount importance of Justice and Due Process, establishing rigorous legal procedures to ensure fair judgment and prevent wrongful death. This emphasis on judicial integrity is a recurring motif, as seen in the broader legal code of Deuteronomy and the requirement for multiple witnesses found in Deuteronomy 19:15. Secondly, the verse underscores the pervasive theme of Communal Responsibility and Purity. The concluding phrase, "So thou shalt put the evil away from among you," is a recurring theological refrain throughout Deuteronomy (e.g., Deuteronomy 13:5, Deuteronomy 19:19, Deuteronomy 21:21), emphasizing the nation's collective duty to purge moral and spiritual corruption to preserve its holiness and covenant fidelity. Finally, the public and communal nature of the execution, initiated by the very witnesses, served as a strong Deterrent, intended to instill fear and discourage others from committing similar grave sins that threatened the integrity of the covenant community.
Exposition and Analysis
Key Word Analysis
This primitive word, H3027, refers to "a hand (the open one (indicating power, means, direction, etc.))." In this context, "hands" functions as a metonymy, representing the direct, active involvement and agency of the individuals. It signifies their personal responsibility and the physical act they are required to perform. The emphasis is on their direct participation in carrying out the sentence.
This primitive root, H4191, means "to die (literally or figuratively); causatively, to kill." Here, it signifies the ultimate, irreversible penalty for severe covenant violations. The use of this verb emphasizes the finality of the judgment and the complete removal of the offender from the community, highlighting the gravity of the sin and the decisive nature of the divine law.
This word, H7451, derived from rāʻaʻ, means "bad or (as noun) evil (natural or moral)." In this verse, "the evil" refers to the moral and spiritual wickedness that has corrupted the individual and, by extension, threatens the purity of the entire community. Its removal is essential for maintaining the nation's holiness and its covenant relationship with God.
Verse Breakdown
"The hands of the witnesses shall be first upon him to put him to death"
This foundational clause establishes the unique and weighty responsibility of the witnesses. The phrase "the hands of the witnesses" signifies their direct, active participation. By requiring those who provided the testimony to initiate the execution, the law instituted a profound safeguard against perjury. It ensured that witnesses would not offer testimony lightly or falsely, as they would bear the immediate physical and moral burden of carrying out the sentence, thus validating the truthfulness and gravity of their sworn statements.
"and afterward the hands of all the people"
Following the witnesses, the entire community was to participate in the execution. This communal involvement transformed the act from a mere judicial sentence carried out by officials into a public declaration of the community's collective rejection of the egregious evil committed. It underscored the shared responsibility of all Israelites to uphold God's law, maintain the nation's purity, and reinforce the covenant obligations that bound them together as a holy people. This act served to publicly affirm the community's commitment to divine justice and its abhorrence of sin.
"So thou shalt put the evil away from among you"
This concluding phrase articulates the overarching purpose and profound theological rationale behind the entire process. The execution of the offender was not simply an act of retribution, but fundamentally an act of communal purification and spiritual cleansing. By removing the individual who embodied a severe evil, the nation collectively purged the defilement that threatened its holiness and its sacred relationship with God. This decisive act was essential for preserving the integrity of the covenant, ensuring God's continued presence, and securing His blessings among His people, demonstrating their commitment to a holy separation from wickedness.
Literary Devices
Deuteronomy 17:7 employs several powerful literary devices to convey its message with clarity and force. The use of Metonymy is prominent in the recurring phrase "the hands of the witnesses" and "the hands of all the people," where "hands" serves as a stand-in for the direct, active participation and personal responsibility of the individuals. This device succinctly conveys agency and direct involvement in the judicial process. The verse also functions as a precise Legal Stipulation or Prescription, characteristic of the Deuteronomic law code, providing clear, unambiguous instructions for judicial procedure in capital cases. The concluding phrase, "So thou shalt put the evil away from among you," acts as a potent Didactic Formula or Refrain, appearing multiple times throughout Deuteronomy to emphasize the theological rationale behind various judgments and the imperative for communal purity and holiness. This repetition creates a strong sense of Emphasis on the absolute necessity of purging wickedness from the community, reinforcing the sanctity of the covenant and the consequences of its violation.
Theological and Thematic Connections
Deuteronomy 17:7 encapsulates profound theological principles concerning divine justice, communal holiness, and the devastating consequences of sin. It reveals a God who demands absolute fidelity from His covenant people and provides clear, albeit severe, mechanisms for maintaining that fidelity. The meticulous process for capital punishment, with its emphasis on credible witnesses and communal participation, underscores God's unwavering commitment to righteousness and His intolerance of evil that defiles His holy community. This verse reminds us that sin, particularly that which directly assaults God's covenant, has far-reaching implications beyond the individual, impacting the entire collective. The "putting away of evil" is thus a theological imperative for the health, spiritual well-being, and continued blessing of God's people, demonstrating their corporate commitment to His standards.
Reflection and Application
While the direct application of capital punishment as described in Deuteronomy 17:7 is specific to ancient Israel's theocratic context and is not directly transferable to New Covenant believers, the underlying principles offer enduring spiritual and ethical lessons for the church today. The verse profoundly emphasizes the gravity of bearing witness and the immense responsibility that comes with making accusations or judgments against others. It calls us to consider the weight of our words and the potential impact of our testimony, urging us towards truthfulness, integrity, and careful discernment, recognizing that our words can have life-altering consequences. Furthermore, the communal imperative to "put the evil away from among you" remains a vital call for the church today. This translates not into physical execution, but into a commitment to spiritual purity, confronting sin within the body of Christ, upholding biblical standards of righteousness, and fostering an environment where harmful influences are addressed through biblical discipline, repentance, and restoration, thereby preserving the integrity and witness of the Christian community in a manner consistent with the grace and truth revealed in Christ.
Questions for Reflection
FAQ
Why were the witnesses required to cast the first stone or initiate the execution?
The requirement for the witnesses to be the first to initiate the execution served multiple critical purposes in ancient Israel's legal system, acting as a profound safeguard against injustice. Primarily, it functioned as a powerful deterrent against false testimony. Knowing that their accusation would directly lead to a person's death, and that they would be physically responsible for initiating that death, would compel witnesses to be extremely cautious and ensure their testimony was truthful and certain beyond any doubt. It placed the ultimate burden of proof and responsibility squarely on those who claimed to have seen the offense. This practice underscored the gravity of bearing witness in a capital case and protected against frivolous or malicious accusations, ensuring that convictions were based on credible and certain evidence, as explicitly mandated in Deuteronomy 19:15.
What does "put the evil away from among you" mean in a broader sense?
The phrase "put the evil away from among you" (Hebrew: ba‘ar hara‘ mikirbeka) is a recurring and highly significant theological motif in Deuteronomy, signifying a decisive act of purification and eradication of moral or spiritual corruption from the community. It means to thoroughly purge, cleanse, or remove that which is wicked, defiling, or disobedient to God's covenant from the midst of His people. In the context of Deuteronomy, this often refers to severe sins like idolatry (Deuteronomy 13:5), false witness (Deuteronomy 19:19), or rebellion (Deuteronomy 21:21). The profound theological implication is that unaddressed evil within the community would defile the entire nation, jeopardize its covenant relationship with God, and potentially lead to divine judgment. Therefore, its decisive removal was essential for maintaining holiness, securing God's blessing, and preserving the integrity of Israel's identity as a holy nation set apart for Yahweh.
Christ-Centered Fulfillment
Deuteronomy 17:7, with its stark depiction of purging evil through physical death, finds its ultimate and profound fulfillment in Jesus Christ, though not in a literal, retributive sense. The Old Testament law, including its severe penalties and the imperative to "put away evil," highlighted the absolute holiness of God and the devastating, defiling nature of sin, which brings spiritual death and separates humanity from its Creator. Jesus, as the perfect Lamb of God, became the ultimate "putting away of evil" for humanity, not by executing others, but by being executed Himself. He bore the full weight of humanity's sin and its just penalty on the cross, becoming a curse for us (Galatians 3:13) so that we might be cleansed from all unrighteousness. Through His atoning sacrifice, Christ definitively "put away" sin, not merely from the community, but from the very presence of God for those who believe, offering forgiveness and spiritual purification that the Old Covenant's physical purifications could only foreshadow (Hebrews 9:26). In the New Covenant, the emphasis shifts from the physical removal of an individual to the spiritual transformation of the heart and the internal cleansing of the community of believers. The church, as the body of Christ, is called to maintain its purity not through capital punishment, but through spiritual discernment, repentance, forgiveness, and, when necessary, restorative church discipline, always reflecting the grace and truth of the One who perfectly removed the ultimate evil—sin itself—from our midst, making us a new lump, unleavened with malice and evil (1 Corinthians 5:7).