Deuteronomy 19:20

Translation
King James Version
And those which remain shall hear, and fear, and shall henceforth commit no more any such evil among you.
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KJV (with Strong's)
And those which remain H7604 shall hear H8085, and fear H3372, and shall henceforth H3254 commit H6213 no more any H1697 such evil H7451 among H7130 you.
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Complete Jewish Bible
Those who remain will hear about it, be afraid and no longer commit such wickedness among you.
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Berean Standard Bible
Then the rest of the people will hear and be afraid, and they will never again do anything so evil among you.
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American Standard Version
And those that remain shall hear, and fear, and shall henceforth commit no more any such evil in the midst of thee.
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World English Bible Messianic
Those who remain shall hear, and fear, and will never again commit any such evil in your midst.
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Geneva Bible (1599)
And the rest shall heare this, and feare, and shall henceforth commit no more any such wickednes among you.
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Young's Literal Translation
and those who are left do hear and fear, and add not to do any more according to this evil thing in thy midst;
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See also
Deuteronomy 17:13Deuteronomy 21:21Deuteronomy 13:11Deuteronomy 17:71 Timothy 5:20Romans 13:3Romans 13:4
In the KJVVerse 5,427 of 31,102

Study This Verse

SUMMARY

Deuteronomy 19:20 serves as the concluding statement to the legal provisions against false witness, articulating the profound societal impact intended by uncompromising justice. It posits that when the community observes the swift and decisive punishment meted out to those who maliciously endanger others through perjury, a healthy apprehension will be instilled. This public demonstration of consequence is designed to deter future acts of similar wickedness, thereby fostering a more righteous, truthful, and secure society within the covenant community.

CONTEXT

  • Literary Context: Deuteronomy 19:20 functions as the culminating declaration following a detailed legal provision concerning false witnesses, specifically outlined in Deuteronomy 19:16-19. The preceding verses meticulously describe a judicial process: if a witness is suspected of giving false testimony, the judges are commanded to conduct a thorough investigation. Should the witness be definitively found to be a "malicious witness" (as stated in Deuteronomy 19:18), intending to falsely accuse their fellow Israelite, then the very penalty the false witness sought to inflict upon the accused would be inflicted upon them. This foundational principle, often referred to as lex talionis (the law of retaliation, or "eye for an eye"), is explicitly articulated in Deuteronomy 19:21 and is a cornerstone of the Mosaic Law's understanding of justice, also appearing in Exodus 21:24 and Leviticus 24:20. Therefore, Deuteronomy 19:20 serves as the raison d'être for such stringent application of justice, elucidating its ultimate purpose in maintaining societal order and moral integrity.
  • Historical & Cultural Context: In ancient Israel, a society that lacked modern forensic science, the testimony of witnesses held paramount importance in legal proceedings. Accusations, particularly those involving capital offenses, relied heavily on oral testimony, often necessitating the corroboration of two or three witnesses, as commanded in Deuteronomy 17:6. Given the profound gravity of false witness—which could lead to an innocent person's unjust conviction, loss of property, or even execution—the Mosaic Law instituted exceptionally severe penalties for perjury. Legal proceedings typically took place at the city gate, a prominent public space where elders and judges would adjudicate disputes. This ensured that justice was administered transparently and publicly. The public nature of these trials and the visible consequences for wrongdoing were crucial mechanisms for maintaining social cohesion and upholding the covenantal standards of righteousness within the Israelite community, which was divinely called to be distinct and holy among the nations.
  • Key Themes: The verse significantly contributes to several overarching themes evident throughout Deuteronomy and the broader Pentateuch. Primarily, it powerfully underscores the theme of Deterrence of Evil, demonstrating that visible and uncompromising justice serves as an exceptionally potent disincentive to wrongdoing. The community, witnessing the consequences of malicious intent, is intended to internalize a "fear" that actively prevents similar transgressions. Secondly, it highlights God's unwavering demand for Justice and Righteousness within His covenant people; He desires a society where truth unequivocally prevails in legal matters and the innocent are meticulously protected. This aligns seamlessly with the repeated call for Israel to "do what is right in the eyes of the Lord" (Deuteronomy 6:18). Thirdly, the verse speaks profoundly to the theme of Community Purity. By effectively removing evil and discouraging future transgressions, the community is purified, echoing the broader Deuteronomic command to "purge the evil from among you" (Deuteronomy 13:5), a directive that applies to various forms of wickedness threatening the integrity of the covenant community. Finally, it reinforces the principle of Consequences for Sin, vividly illustrating that sinful actions, particularly those that undermine truth and justice, carry severe and inescapable penalties designed both to teach and to prevent further transgression.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Hear (Hebrew, shâmaʻ', H8085): This Hebrew verb (H8085) is rich in meaning, extending far beyond mere auditory perception to encompass attentive listening, deep understanding, heeding, and ultimately, obeying. In this context, "shall hear" implies that the community will not only be informed of the judgment but will grasp its profound significance and internalize the lesson, leading to a tangible change in behavior. It reflects the deep connection between hearing God's law and living righteously, a central concept in Deuteronomy, famously encapsulated in the Shema (Deuteronomy 6:4).
  • Fear (Hebrew, yârêʼ', H3372): While yârêʼ (H3372) can denote reverence or awe (as in "the fear of the Lord"), here it primarily signifies a healthy dread or apprehension of consequences. It's a pragmatic fear of punishment that serves as a powerful deterrent, leading people to refrain from committing similar "evil." This is not a paralyzing terror but a cautionary respect for the law and its rigorous enforcement, thereby ensuring social order and stability.
  • Evil (Hebrew, raʻ', H7451): This broad term (H7451) refers to wickedness, harm, calamity, or moral wrong. In the immediate context of Deuteronomy 19, "such evil" specifically denotes the malicious act of bearing false witness, which could lead to the unjust suffering or even death of an innocent person. It encompasses both the wicked intent and the devastating harmful outcome of such an act, highlighting its comprehensive destructive nature.

Verse Breakdown

  • "And those which remain shall hear": This phrase refers to the rest of the community—the general populace who are not directly involved in the specific false witness case but are keenly observing the judicial outcome. Their "hearing" is not passive; it implies active attention to the verdict and its execution, leading to a deep understanding of the gravity of the offense and the certainty of its consequences. This public demonstration of justice ensures that the lesson is widely disseminated and deeply impressed upon the collective consciousness.
  • "and fear": This is the direct and intended result of "hearing" and observing the justice meted out. This "fear" is a profound, deterrent apprehension. It means that the sight of the false witness suffering the intended punishment will instill a powerful caution in others, causing them to think twice, or even thrice, before contemplating similar malicious acts. It is a fear that compels adherence to truth and righteousness, safeguarding the community from future harm.
  • "and shall henceforth commit no more any such evil among you": This clause articulates the ultimate purpose and desired outcome of the strict application of justice. The "fear" is intended to lead to a complete cessation of "such evil"—specifically, false witness, but by extension, any act that undermines truth, justice, and the overall well-being of the community. The phrase "among you" emphasizes the communal aspect, highlighting God's desire for a morally pure, just, and harmonious society within Israel, reflecting His own character.

Literary Devices

Deuteronomy 19:20 effectively employs several literary devices to convey its powerful message. Deterrence is the overarching rhetorical strategy, as the entire verse is meticulously structured to explain how public justice actively prevents future wrongdoing. The explicit statement of cause and effect ("shall hear, and fear, and shall henceforth commit no more") functions as a clear example of Didacticism, teaching the community through vivid example and undeniable consequence. The principle of Retributive Justice (though not directly stated in this specific verse, it is the underlying principle of Deuteronomy 19:19 that directly leads to this verse's described effect) is implicitly reinforced, demonstrating that proportional punishment is not merely vindictive but serves a vital societal good. Furthermore, the phrase "among you" utilizes Covenantal Language, serving as a poignant reminder to the Israelites that these laws are specifically for their distinct community, uniquely bound by a sacred covenant with God, and are absolutely essential for maintaining their holiness and unique identity among the nations.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 19:20 profoundly illustrates God's character as a righteous and just sovereign who demands truth and integrity within His covenant community. It underscores that divine justice is not merely punitive but also inherently redemptive and preventative, aiming to purify society and foster an environment where truth, safety, and moral flourishing can thrive. The severity of the law against false witness reveals the exceptionally high value God places on human life, reputation, and the sanctity of legal proceedings, recognizing that perjury can be as destructively potent as direct violence. This passage serves as a critical theological foundation for understanding that a just society, meticulously marked by truthfulness and unwavering accountability, directly reflects the very nature of God and is absolutely essential for human flourishing under His covenant.

REFLECTION AND APPLICATION

While the judicial systems of modern nations differ significantly in structure and philosophy from ancient Israel's, the foundational principles embedded in Deuteronomy 19:20 remain profoundly relevant for individuals, communities, and governing bodies today. This verse calls us to recognize the immense and irreplaceable value of truth and integrity, particularly in matters that affect the lives, livelihoods, and reputations of others. It powerfully reminds us that clear, consistent, and equitable consequences for wrongdoing are indispensable for maintaining order, effectively deterring crime, and fostering trust within any society, whether it be a nation, a local community, a professional organization, or even a family. For believers, this passage challenges us to uphold the highest standards of honesty and veracity in all our dealings, knowing that our God is a God of absolute truth and perfect justice. It encourages us to pray for and actively support just legal systems, to courageously speak truth even when it is difficult or unpopular, and to live lives that consistently reflect God's desire for righteousness and purity, understanding that our actions have far-reaching ripple effects on those around us.

Questions for Reflection

  • How does the principle of deterrence in this verse apply to modern legal systems, and what are the inherent challenges in implementing it justly and equitably?
  • In what practical ways can we, as individuals, actively contribute to cultivating a culture of truthfulness and integrity within our communities, workplaces, and digital spaces?
  • What does this verse teach us about the profound seriousness of bearing false witness, not just in a court of law, but in everyday gossip, slander, or the spread of misinformation?
  • How does the "fear" described here, which leads to behavioral change, relate to the "fear of the Lord" often mentioned in Scripture, and what is the difference in their ultimate outcomes and motivations?

FAQ

What exactly is "false witness" and why was it treated so severely in ancient Israel?

Answer: "False witness" refers to giving dishonest testimony under oath, especially in a legal setting, with the explicit intent to harm, deceive, or mislead. In ancient Israel, it was considered an exceptionally grave offense because it directly undermined the very foundation of justice, which was paramount to God's covenant with His people. Without reliable and truthful testimony, innocent people could be unjustly condemned to death or suffer severe penalties, while the truly guilty could evade accountability. It was seen as a direct assault on truth, the integrity of the community, and ultimately, God's own character as a God of perfect justice. The severity of the punishment—where the false witness would receive the exact penalty intended for the accused, as stipulated in Deuteronomy 19:19—was meticulously designed to reflect the gravity of the crime and to act as an exceptionally powerful deterrent.

How does Deuteronomy 19:20's emphasis on fear as a deterrent apply to contemporary society, which often emphasizes rehabilitation over retribution?

Answer: While modern legal systems often prioritize rehabilitation and restorative justice, the principle of deterrence remains a fundamental cornerstone of justice in virtually all societies. Deuteronomy 19:20 highlights that visible, consistent, and proportionate consequences are crucial for maintaining social order and preventing future transgressions. The "fear" it speaks of is not necessarily terror or paralyzing dread, but rather a healthy respect for the law and a clear understanding that certain actions will inevitably incur severe penalties. In contemporary society, this translates to the critical need for legal systems to be perceived as fair, consistent, and effective in holding offenders accountable. When consequences are uncertain, inconsistent, or perceived as lenient, the deterrent effect diminishes significantly. While rehabilitation is undeniably vital for individual transformation and reintegration, the societal function of deterring crime through just punishment, as articulated in this verse, remains a necessary and often effective component of a healthy and stable legal framework.

Is it morally acceptable for "fear" to be a primary motivator for good behavior, as suggested by this verse?

Answer: The "fear" in Deuteronomy 19:20 is primarily a pragmatic, deterrent fear of consequences—specifically, legal and societal repercussions—rather than exclusively a spiritual reverence. While the Bible certainly promotes a "fear of the Lord" that leads to profound wisdom and true righteousness (Proverbs 1:7), this verse speaks to the practical reality that human societies often require external motivators to maintain order and prevent chaos. A healthy fear of legal consequences can effectively prevent individuals from causing harm to others, even if their internal moral compass is not fully aligned with God's perfect will. It serves as a necessary safeguard for the community's well-being and security. Ideally, this external deterrence would eventually lead to an internal moral transformation, but as a societal mechanism, fear of consequences is a legitimate and often effective tool for curbing overt evil and maintaining public peace.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 19:20, with its profound emphasis on divine justice, absolute truth, and the purging of evil through deterrent punishment, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament law, including the severe penalties for false witness, served to reveal the depth of humanity's sin and the absolute, unyielding standard of God's perfect righteousness. Humanity, in its fallen state, is inherently prone to falsehood and injustice, culminating tragically in the ultimate act of false witness against Christ Himself, which led directly to His unjust crucifixion (Matthew 26:59-60). Yet, Christ, the perfectly innocent one, willingly bore the full weight of the law's righteous demands and the comprehensive consequences of all human evil and false witness on the cross (2 Corinthians 5:21). He is the true and faithful witness (Revelation 1:5) who perfectly upheld God's truth and justice in every aspect of His life. Through His atoning sacrifice, He not only fully satisfies the righteous demands of the law but also provides the means for humanity to be truly transformed from within, so that the "evil among us" is not merely deterred by external fear, but fundamentally eradicated by the Holy Spirit's sanctifying work in our hearts (Hebrews 10:14-16). In Christ, the ultimate fear of God leads not to dread of punishment for the justified, but to reverent worship, profound gratitude, and a genuine desire to live in truth and righteousness, empowered by His boundless grace, thereby ushering in a new covenant where perfect justice and infinite mercy beautifully meet (Romans 3:25-26).

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Commentary on Deuteronomy 19 verses 14–21

Here is a statute for the preventing of frauds and perjuries; for the divine law takes care of men's rights and properties, and has made a hedge about them. Such a friend is it to human society and men's civil interest.

I. A law against frauds, Deu 19:14. 1. Here is an implicit direction given to the first planters of Canaan to fix land-marks, according to the distribution of the land to the several tribes and families by lot. Note, It is the will of God that every one should know his own, and that all good means should be used to prevent encroachments and the doing and suffering of wrong. When right is settled, care must be taken that it be not afterwards unsettled, and that, if possible, no occasion of dispute may arise. 2. An express law to posterity not to remove those land-marks which were thus fixed at first, by which a man secretly got that to himself which was his neighbour's. This, without doubt, is a moral precept, and still binding, and to us it forbids, (1.) The invading of any man's right, and taking to ourselves that which is not our own, by any fraudulent arts or practices, as by forging, concealing, destroying, or altering deeds and writings (which are our land-marks, to which appeals are made), or by shifting hedges, meer-stones, and boundaries. Though the land-marks were set by the hand of man, yet he was a thief and a robber by the law of God that removed them. Let every man be content with his own lot, and just to his neighbours, and then we shall have no land-marks removed. (2.) It forbids the sowing of discord among neighbours, and doing any thing to occasion strife and law-suits, which is done (and it is very ill done) by confounding those things which should determine disputes and decide controversies. And, (3.) It forbids breaking in upon the settled order and constitution of civil government, and the altering of ancient usages without just cause. This law supports the honour of prescriptions. Consuetudo facit jus - Custom is to be held as law.

II. A law against perjuries, which enacts two things: - 1. That a single witness should never be admitted to give evidence in a criminal cause, so as that sentence should be passed upon his testimony, Deu 19:15. This law we had before, Num 35:30, and in this book, Deu 17:6. This was enacted in favour to the prisoner, whose life and honour should not lie at the mercy of a particular person that had a pique against him, and for caution to the accuser not to say that which he could not corroborate by the testimony of another. It is a just shame which this law puts upon mankind as false and not to be trusted; every man is by it suspected: and it is the honour of God's grace that the record he has given concerning his Son is confirmed both in heaven and in earth by three witnesses, Jo1 5:7. Let God be true and every man a liar, Rom 3:4. 2. That a false witness should incur the same punishment which was to have been inflicted upon the person he accused. If two, or three, or many witnesses, concurred in a false testimony, they were all liable to be prosecuted upon this law. (2.) The person wronged or brought into peril by the false testimony is supposed to be the appellant, Deu 19:17. And yet if the person were put to death upon the evidence, and afterwards it appeared to be false, any other person, or the judges themselves, ex officio - by virtue of their office, might call the false witness to account. (3.) Causes of this kind, having more than ordinary difficulty in them, were to be brought before the supreme court, The priests and judges, who are said to be before the Lord, because, as other judges sat in the gates of their cities, so these at the gate of the sanctuary, Deu 17:12. (4.) There must be great care in the trial, Deu 19:18. A diligent inquisition must be made into the characters of the persons, and all the circumstances of the case, which must be compared, that the truth might be found out, which, where it is thus faithfully and impartially enquired into, Providence, it may be hoped, will particularly advance the discovery of. (5.) If it appeared that a man had knowingly and maliciously borne false witness against his neighbour, though the mischief he designed him thereby was not effected, he must undergo the same penalty which his evidence would have brought his neighbour under, Deu 19:19. Nec lex est justior ulla - Nor could any law be more just. If the crime he accused his neighbour of was to be punished with death, the false witness must be put to death; if with stripes, he must be beaten; if with a pecuniary mulct, he was to be fined the sum. And because to those who considered not the heinousness of the crime, and the necessity of making this provision against it, it might seem hard to punish a man so severely for a few words' speaking, especially when no mischief did actually follow, it is added: Thy eye shall not pity, Deu 19:21. No man needs to be more merciful than God. The benefit that will accrue to the public from this severity will abundantly recompense it: Those that remain shall hear and fear, Deu 19:20. Such exemplary punishments will be warnings to others not to attempt any such mischief, when they see how he that made the pit and digged it has fallen into the ditch which he made.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 14–21. 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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