King James Version
Deuteronomy 17
20 verses with commentary
Idolatry and Justice
Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness : for that is an abomination unto the LORD thy God. sheep: or, goat
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Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish (מוּם, mum)—a defect, flaw, or physical imperfection. Leviticus 22:20-25 elaborates: lameness, blindness, broken bones all disqualify. The Hebrew any evilfavouredness (דָּבָר רָע, davar ra) means 'any bad thing'—even minor flaws.
Why such strictness? Because that is an abomination (תּוֹעֵבָה, to'evah) unto the LORD. Offering defective animals insults God's holiness and reveals contempt, not worship. Malachi 1:8, 13-14 condemns this exact sin: offering blind, lame, sick animals while keeping healthy ones. The principle: God deserves our best, not our leftovers. Christ fulfilled this as the spotless Lamb (1 Peter 1:19).
Why such strictness? Because that is an abomination (תּוֹעֵבָה, to'evah) unto the LORD. Offering defective animals insults God's holiness and reveals contempt, not worship. Malachi 1:8, 13-14 condemns this exact sin: offering blind, lame, sick animals while keeping healthy ones. The principle: God deserves our best, not our leftovers. Christ fulfilled this as the spotless Lamb (1 Peter 1:19).
If there be found among you, within any of thy gates which the LORD thy God giveth thee, man or woman, that hath wrought wickedness in the sight of the LORD thy God, in transgressing his covenant,
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Conditional case law: If there be found among you—the community must actively investigate covenant violations. Within any of thy gates (שְׁעָרֶיךָ, she'arekha) means 'your cities'—local jurisdiction, not distant rumors. Apostasy isn't private sin; it's public covenant-breaking.
Wrought wickedness (עָשָׂה אֶת־הָרָע, asah et-hara)—'done the evil'—in God's sight, not merely human opinion. Transgressing his covenant (עָבַר אֶת־בְּרִיתוֹ, avar et-berito)—literally 'crossing over' or violating the binding treaty. Idolatry wasn't theological preference; it was treason against the suzerain King who redeemed Israel from Egypt.
Wrought wickedness (עָשָׂה אֶת־הָרָע, asah et-hara)—'done the evil'—in God's sight, not merely human opinion. Transgressing his covenant (עָבַר אֶת־בְּרִיתוֹ, avar et-berito)—literally 'crossing over' or violating the binding treaty. Idolatry wasn't theological preference; it was treason against the suzerain King who redeemed Israel from Egypt.
And hath gone and served other gods, and worshipped them, either the sun, or moon, or any of the host of heaven, which I have not commanded;
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Served other gods, and worshipped them (עָבַד, avad; שָׁחָה, shachah)—two Hebrew verbs: 'served' (enslavement, working for) and 'bowed down' (physical prostration). Idolatry involves both internal allegiance and external ritual.
Specific examples: the sun, or moon, or any of the host of heaven (צְבָא הַשָּׁמַיִם, tzeva hashamayim)—astral worship prevalent in Mesopotamia and Canaan. Star-worship appears sophisticated—observing creation's order—but which I have not commanded exposes the problem: God commands worship, not human reason or cultural practice. Romans 1:25 describes this: worshiping creation rather than Creator. Josiah's reforms targeted precisely this (2 Kings 23:5).
Specific examples: the sun, or moon, or any of the host of heaven (צְבָא הַשָּׁמַיִם, tzeva hashamayim)—astral worship prevalent in Mesopotamia and Canaan. Star-worship appears sophisticated—observing creation's order—but which I have not commanded exposes the problem: God commands worship, not human reason or cultural practice. Romans 1:25 describes this: worshiping creation rather than Creator. Josiah's reforms targeted precisely this (2 Kings 23:5).
And it be told thee, and thou hast heard of it, and enquired diligently, and, behold, it be true, and the thing certain, that such abomination is wrought in Israel:
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Due process requirements: it be told thee (formal accusation), thou hast heard of it (leadership awareness), enquired diligently (דָּרַשׁ הֵיטֵב, darash hetev—'searched thoroughly'). No rushed judgment—investigation must establish facts.
Behold, it be true, and the thing certain (אֱמֶת נָכוֹן הַדָּבָר, emet nakhon hadavar)—'truth, established, the matter.' Two confirmatory terms emphasize evidentiary certainty. Such abomination is wrought in Israel—only after thorough investigation proving guilt beyond doubt. This protects against false accusations while maintaining covenant purity. Proverbs 18:17 embodies this: 'The first to state his case seems right, until another comes and examines him.'
Behold, it be true, and the thing certain (אֱמֶת נָכוֹן הַדָּבָר, emet nakhon hadavar)—'truth, established, the matter.' Two confirmatory terms emphasize evidentiary certainty. Such abomination is wrought in Israel—only after thorough investigation proving guilt beyond doubt. This protects against false accusations while maintaining covenant purity. Proverbs 18:17 embodies this: 'The first to state his case seems right, until another comes and examines him.'
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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Bring forth that man or that woman—gender equality in covenant accountability. Unto thy gates (אֶל־שְׁעָרֶיךָ, el-she'arekha)—the city gate, where judicial proceedings occurred (Ruth 4:1; Deuteronomy 21:19). Public execution at the community center emphasized covenant solidarity.
Stone them with stones, till they die (סָקַל אֲבָנִים, sakal avanim). Stoning wasn't torture but communal execution—the whole community enforcing covenant loyalty. Verse 7 specifies witnesses cast first stones, ensuring accountability. This severity underscores idolatry's capital seriousness—spiritual cancer requiring surgical removal. Paul applies this principle to church discipline: 'purge the evil from among you' (1 Corinthians 5:13, citing this passage).
Stone them with stones, till they die (סָקַל אֲבָנִים, sakal avanim). Stoning wasn't torture but communal execution—the whole community enforcing covenant loyalty. Verse 7 specifies witnesses cast first stones, ensuring accountability. This severity underscores idolatry's capital seriousness—spiritual cancer requiring surgical removal. Paul applies this principle to church discipline: 'purge the evil from among you' (1 Corinthians 5:13, citing this passage).
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.
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Judicial requirement: 'At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death.' Capital cases require multiple witnesses—minimum two, ideally three. One witness is insufficient regardless of credibility. This protects against false accusation and rushed judgment. The phrase 'at the mouth of' emphasizes testimony's spoken nature—witnesses must publicly testify, not merely provide written statements. This accountability guards justice. New Testament applies this to church discipline (Matthew 18:16; 2 Corinthians 13:1; 1 Timothy 5:19). Truth established by multiple witnesses prevents both injustice and abuse.
The hands of the witnesses shall be first upon him to put him to death, and afterward the hands of all the people. So thou shalt put the evil away from among you.
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The hands of the witnesses shall be first upon him—witnesses who testified must initiate execution, ensuring they stake their own integrity on their testimony. False witnesses thus risked exposure (Deuteronomy 19:16-19 prescribes reciprocal punishment). This deters perjury and frivolous accusations.
Afterward the hands of all the people—communal participation maintains covenant solidarity. The entire community, not professional executioners, bears responsibility. Put the evil away from among you (בִּעַרְתָּ הָרָע, bi'arta hara)—'burn out' or 'purge' the evil—like removing diseased tissue. This phrase appears repeatedly in Deuteronomy (13:5, 17:12, 19:19, 21:21, 22:21-24) for capital offenses threatening covenant purity. New Testament equivalent: church discipline removes unrepentant sin (1 Corinthians 5:1-13).
Afterward the hands of all the people—communal participation maintains covenant solidarity. The entire community, not professional executioners, bears responsibility. Put the evil away from among you (בִּעַרְתָּ הָרָע, bi'arta hara)—'burn out' or 'purge' the evil—like removing diseased tissue. This phrase appears repeatedly in Deuteronomy (13:5, 17:12, 19:19, 21:21, 22:21-24) for capital offenses threatening covenant purity. New Testament equivalent: church discipline removes unrepentant sin (1 Corinthians 5:1-13).
Courts of Law
If there arise a matter too hard for thee in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being matters of controversy within thy gates: then shalt thou arise, and get thee up into the place which the LORD thy God shall choose;
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A matter too hard for thee in judgment (יִפָּלֵא מִמְּךָ, yippalei mimkha)—'too difficult/extraordinary for you'—acknowledges limits of local judicial competence. Three categories: between blood and blood (capital vs. non-capital homicide? Different types of bloodguilt?), between plea and plea (דִּין לָדִין, din ladin—competing legal claims), between stroke and stroke (נֶגַע לָנֶגַע, nega lanega—distinguishing types of assault or injury).
Matters of controversy within thy gates—cases local judges can't resolve require appeal. Get thee up into the place which the LORD thy God shall choose—the central sanctuary (Jerusalem post-Davidic). Centralized appeals court ensures legal consistency and theological orthodoxy.
Matters of controversy within thy gates—cases local judges can't resolve require appeal. Get thee up into the place which the LORD thy God shall choose—the central sanctuary (Jerusalem post-Davidic). Centralized appeals court ensures legal consistency and theological orthodoxy.
And thou shalt come unto the priests the Levites, and unto the judge that shall be in those days, and enquire; and they shall shew thee the sentence of judgment:
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The priests the Levites (הַכֹּהֲנִים הַלְוִיִּם, hakohanim halviyim)—Levitical priests serving at the central sanctuary possessed both theological training and judicial authority. The judge that shall be in those days—civil magistrate alongside priests, ensuring both religious and civil dimensions receive expertise.
Enquire; and they shall shew thee the sentence of judgment (דְּבַר הַמִּשְׁפָּט, dvar hamishpat)—'the word of justice/judgment.' Their decision binds because they represent God's throne of justice. This combines theological interpretation (priests) with practical jurisprudence (judge). Malachi 2:7 describes priests' role: 'the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.'
Enquire; and they shall shew thee the sentence of judgment (דְּבַר הַמִּשְׁפָּט, dvar hamishpat)—'the word of justice/judgment.' Their decision binds because they represent God's throne of justice. This combines theological interpretation (priests) with practical jurisprudence (judge). Malachi 2:7 describes priests' role: 'the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts.'
And thou shalt do according to the sentence , which they of that place which the LORD shall choose shall shew thee; and thou shalt observe to do according to all that they inform thee:
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Thou shalt do according to the sentence (עַל־פִּי הַדָּבָר, al-pi hadavar)—literally 'according to the mouth of the word'—emphasizing authoritative declaration. Which they of that place which the LORD shall choose shall shew thee—the central sanctuary's decision is binding, not optional advice.
Thou shalt observe to do according to all that they inform thee (יוֹרוּךָ, yorukha—'they teach/instruct you'). The verb יָרָה (yarah) means to point, direct, teach—root of Torah. Compliance isn't grudging obedience but teachable submission to authoritative instruction. This ensures legal consistency and prevents judicial chaos where every person does 'what is right in his own eyes' (Judges 21:25).
Thou shalt observe to do according to all that they inform thee (יוֹרוּךָ, yorukha—'they teach/instruct you'). The verb יָרָה (yarah) means to point, direct, teach—root of Torah. Compliance isn't grudging obedience but teachable submission to authoritative instruction. This ensures legal consistency and prevents judicial chaos where every person does 'what is right in his own eyes' (Judges 21:25).
According to the sentence of the law which they shall teach thee, and according to the judgment which they shall tell thee, thou shalt do: thou shalt not decline from the sentence which they shall shew thee, to the right hand, nor to the left.
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According to the sentence of the law which they shall teach thee (עַל־פִּי הַתּוֹרָה, al-pi hatorah)—'according to the mouth of the Torah'—their teaching must align with revealed law, not personal opinion. According to the judgment which they shall tell thee (הַמִּשְׁפָּט, hamishpat)—their application of law to specific cases.
Thou shalt not decline from the sentence...to the right hand, nor to the left—absolute language prohibiting any deviation. This doesn't mean blind obedience—their authority derives from faithfulness to Torah (v. 11a). When authorities contradict God's word, higher allegiance prevails (Acts 5:29). But within proper bounds, their decisions bind the community. This prevents anarchic individualism and maintains covenant order. Joshua 1:7 uses identical language about not deviating from Torah itself.
Thou shalt not decline from the sentence...to the right hand, nor to the left—absolute language prohibiting any deviation. This doesn't mean blind obedience—their authority derives from faithfulness to Torah (v. 11a). When authorities contradict God's word, higher allegiance prevails (Acts 5:29). But within proper bounds, their decisions bind the community. This prevents anarchic individualism and maintains covenant order. Joshua 1:7 uses identical language about not deviating from Torah itself.
And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel. and will: Heb. not to hearken
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And the man that will do presumptuously (הָאִישׁ אֲשֶׁר־יַעֲשֶׂה בְזָדוֹן, ha'ish asher ya'aseh bezadon)—zadon means deliberate rebellion, arrogant defiance of constituted authority, not mere error. This is contempt of court in its most serious form: rejecting the priestly-judicial verdict rendered at the central sanctuary.
Will not hearken unto the priest who ministers before the LORD establishes the gravity of defying the theocratic judicial system. Refusing the priest's legal decision (based on Torah) or the judge's ruling was tantamount to rebelling against God Himself, since they represented divine authority. The death penalty demonstrates that maintaining judicial integrity and respect for God's appointed authorities was essential to Israel's covenant community. Hebrews 10:28 later applies this principle: despising Moses' law brought death; how much more serious is spurning Christ?
Will not hearken unto the priest who ministers before the LORD establishes the gravity of defying the theocratic judicial system. Refusing the priest's legal decision (based on Torah) or the judge's ruling was tantamount to rebelling against God Himself, since they represented divine authority. The death penalty demonstrates that maintaining judicial integrity and respect for God's appointed authorities was essential to Israel's covenant community. Hebrews 10:28 later applies this principle: despising Moses' law brought death; how much more serious is spurning Christ?
And all the people shall hear, and fear, and do no more presumptuously.
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And all the people shall hear, and fear (וְכָל־הָעָם יִשְׁמְעוּ וְיִרָאוּ, vechol ha'am yishme'u veyira'u)—public execution served a pedagogical purpose. Yare (fear) encompasses reverence, awe, and deterrent fear. The execution's publicity wasn't cruel spectacle but covenantal instruction, teaching that presumptuous defiance of God's judicial order destroys community.
Do no more presumptuously (zadon again) shows the death penalty's preventative function. Capital punishment for judicial contempt maintained the integrity of the entire legal system. Without enforceable supreme court decisions, law becomes mere suggestion. Israel's survival as a covenant people required respect for God's judicial mechanisms. This principle undergirds Romans 13:1-7, where governmental authority derives from God and resistance to legitimate authority is resistance to God's ordinance.
Do no more presumptuously (zadon again) shows the death penalty's preventative function. Capital punishment for judicial contempt maintained the integrity of the entire legal system. Without enforceable supreme court decisions, law becomes mere suggestion. Israel's survival as a covenant people required respect for God's judicial mechanisms. This principle undergirds Romans 13:1-7, where governmental authority derives from God and resistance to legitimate authority is resistance to God's ordinance.
Laws Concerning a King
When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me;
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Moses prophetically addresses Israel's future desire for a king: 'When thou art come unto the land which the LORD thy God giveth thee, and shalt possess it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that are about me.' God anticipates Israel's request (fulfilled in 1 Samuel 8) and provides regulations for kingship. The phrase 'like all the nations' reveals the fundamental problem—Israel wants to conform rather than remain distinct. God permits monarchy but regulates it to prevent tyranny and ensure the king remains under divine law.
Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.
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Future kingship: 'Thou shalt in any wise set him king over thee, whom the LORD thy God shall choose: one from among thy brethren shalt thou set king over thee: thou mayest not set a stranger over thee, which is not thy brother.' This permits but regulates monarchy—future anticipation (v.14-20). The king must be God's choice, not popular election alone. He must be Israelite ('thy brethren'), not foreigner. This prevents foreign dynastic control and ensures covenant commitment. The extensive restrictions (v.16-20) show kingship is servant leadership under divine authority, not autonomous rule. Israel's demand for a king 'like all the nations' (1 Samuel 8:5) violated the spirit of these restrictions, though Saul and David were covenant brothers.
But he shall not multiply horses to himself, nor cause the people to return to Egypt, to the end that he should multiply horses: forasmuch as the LORD hath said unto you, Ye shall henceforth return no more that way.
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But he shall not multiply horses to himself (לֹא־יַרְבֶּה־לּוֹ סוּסִים, lo-yarbeh-lo susim)—horses symbolized military might and Egyptian-style chariot warfare. Yarbeh (multiply) means accumulate excessively. God forbids royal militarism that trusts in armaments rather than divine protection.
Nor cause the people to return to Egypt identifies the deeper issue: horses came from Egypt, and acquiring them meant Egyptian alliances, trade relationships, and cultural influence. Egypt represents the world system, slavery, and false security. Returning to Egypt—physically or spiritually—reverses the exodus. Isaiah 31:1-3 denounces this exact sin: 'Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots.' Solomon spectacularly violated this command (1 Kings 10:26-29), accumulating 1,400 chariots and 12,000 horsemen, with Egyptian trade relationships that contributed to his apostasy.
Nor cause the people to return to Egypt identifies the deeper issue: horses came from Egypt, and acquiring them meant Egyptian alliances, trade relationships, and cultural influence. Egypt represents the world system, slavery, and false security. Returning to Egypt—physically or spiritually—reverses the exodus. Isaiah 31:1-3 denounces this exact sin: 'Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots.' Solomon spectacularly violated this command (1 Kings 10:26-29), accumulating 1,400 chariots and 12,000 horsemen, with Egyptian trade relationships that contributed to his apostasy.
Neither shall he multiply wives to himself, that his heart turn not away: neither shall he greatly multiply to himself silver and gold.
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Neither shall he multiply wives to himself, that his heart turn not away (וְלֹא יַרְבֶּה־לּוֹ נָשִׁים וְלֹא יָסוּר לְבָבוֹ, velo yarbeh-lo nashim velo yasur levavo)—polygamy, particularly royal polygamy, served political purposes in ancient Near Eastern diplomacy. Foreign wives sealed alliances but brought foreign gods. Sur (turn away) describes apostasy, covenant abandonment.
This command prophetically describes Solomon's downfall: 'He had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart' (1 Kings 11:3). His marriages to Moabite, Ammonite, Edomite, Sidonian, and Hittite women were political alliances that God explicitly forbade (1 Kings 11:1-2). The result was Israel's wisest king building high places for Chemosh and Molech, offering incense to pagan deities (1 Kings 11:7-8). Neither shall he greatly multiply to himself silver and gold—wealth tempts self-sufficiency, oppression, and greed. Trust in riches supplants trust in God.
This command prophetically describes Solomon's downfall: 'He had seven hundred wives, princesses, and three hundred concubines: and his wives turned away his heart' (1 Kings 11:3). His marriages to Moabite, Ammonite, Edomite, Sidonian, and Hittite women were political alliances that God explicitly forbade (1 Kings 11:1-2). The result was Israel's wisest king building high places for Chemosh and Molech, offering incense to pagan deities (1 Kings 11:7-8). Neither shall he greatly multiply to himself silver and gold—wealth tempts self-sufficiency, oppression, and greed. Trust in riches supplants trust in God.
And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites:
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God commands the future king: 'And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book out of that which is before the priests the Levites.' The king must personally copy the Torah—not merely possess a copy but write it himself. This labor-intensive process ensures intimate familiarity with God's law. The king isn't above the law but under it, accountable to divine standards. The purpose (verse 19) is that he 'may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them.'
And it shall be with him, and he shall read therein all the days of his life: that he may learn to fear the LORD his God, to keep all the words of this law and these statutes, to do them:
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And it shall be with him, and he shall read therein all the days of his life—Israel's king must personally own a Torah copy (written by his own hand from the priests' master copy, v. 18), keep it with him continually, and read therein daily. Unlike ancient Near Eastern monarchs who claimed divine status, Israel's king submitted to written revelation. The law governed him; he didn't transcend it.
That he may learn to fear the LORD his God, to keep all the words of this law—Reading produces fear (יָרֵא, yare, reverent awe), which produces obedience. Psalm 1 echoes this: Blessed is the man whose delight is in the law of the LORD; and in his law doth he meditate day and night (Psalm 1:1-2). Jesus, the ultimate King, declared: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:4). Daily Scripture saturation is non-negotiable for leaders.
That he may learn to fear the LORD his God, to keep all the words of this law—Reading produces fear (יָרֵא, yare, reverent awe), which produces obedience. Psalm 1 echoes this: Blessed is the man whose delight is in the law of the LORD; and in his law doth he meditate day and night (Psalm 1:1-2). Jesus, the ultimate King, declared: Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God (Matthew 4:4). Daily Scripture saturation is non-negotiable for leaders.
That his heart be not lifted up above his brethren, and that he turn not aside from the commandment, to the right hand, or to the left: to the end that he may prolong his days in his kingdom, he, and his children, in the midst of Israel.
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That his heart be not lifted up above his brethren—The king's greatest danger: pride (לֵבָב, levav, heart lifted up). Daily Torah reading prevents this by reminding him he's a brother (אָח, ach)—a fellow covenant member, not a demigod. Solomon ignored this, his wives turned away his heart after other gods (1 Kings 11:4), leading to kingdom division.
That he turn not aside from the commandment, to the right hand, or to the left—The narrow path (Matthew 7:14). James warns leaders face the greater condemnation (James 3:1). Peter commands elders: Neither as being lords over God's heritage, but being ensamples to the flock (1 Peter 5:3). Leadership doesn't exempt from obedience but intensifies accountability. To the end that he may prolong his days in his kingdom, he, and his children—obedience ensures dynastic stability. Disobedience destroys legacies (Jeroboam, Ahab, Manasseh).
That he turn not aside from the commandment, to the right hand, or to the left—The narrow path (Matthew 7:14). James warns leaders face the greater condemnation (James 3:1). Peter commands elders: Neither as being lords over God's heritage, but being ensamples to the flock (1 Peter 5:3). Leadership doesn't exempt from obedience but intensifies accountability. To the end that he may prolong his days in his kingdom, he, and his children—obedience ensures dynastic stability. Disobedience destroys legacies (Jeroboam, Ahab, Manasseh).