Deuteronomy 32:17 · Bible study
Deuteronomy 32:17 Commentary: Demons Behind Idol Worship
Hebrew · 8 what the commentators say
Meaning in one sentence
Examine the spiritual reality behind pagan worship, Israel's sacrifices to foreign gods exposed as sacrifices to demons, uncovering the deception of idolatry.
Research Summary
- Meaning: Israel's sacrifices to foreign gods were actually offered to demonic beings, revealing the spiritual war behind idolatry.
- Key words: shedim (demons), a Babylonian loanword for protective spirits, here turned into evil entities; eloah (God), negated to show the false gods have no deity.
- Main debate: Whether shedim originally referred to good protective spirits (Cambridge, Zimmern) or always meant evil demons (traditional view, Septuagint).
- Theological theme: The exclusive claim of Yahweh, no other spiritual power can be honored with sacrifice, and any worship directed elsewhere is demonic.
- Best use: A wake-up call for discernment in worship, missions contexts discussing spiritual warfare, and pastoral warnings against syncretism.
Translation Comparison
BSB Berean Standard Bible 2020
They sacrificed to demons, not to God, to gods they had not known, to newly arrived gods, which your fathers did not fear.
WEB World English Bible 2000
They sacrificed to demons, not God, to gods that they didn’t know, to new gods that came up recently, which your fathers didn’t dread.
KJV King James Version 1769
They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not.
ASV American Standard Version 1901
They sacrificed unto demons, which were no God, To gods that they knew not, To newgodsthat came up of late, Which your fathers dreaded not.
YLT Young's Literal Translation 1898
They sacrifice to demons--no god! Gods they have not known--New ones--from the vicinity they came; Not feared them have your fathers!
Darby Darby Bible 1890
They sacrificed unto demons who are not God; Togods whom they knew not, To new ones, who came newly up, Whom your fathers revered not.
Douay-Rheims Douay-Rheims Bible 1899
They sacrificed to devils and not to God: to gods whom they knew not: that were newly come up, whom their fathers worshipped not.
Translations in other languages (10 available)
Sacrificaron á los diablos, no á Dios; á dioses que no habían conocido, á nuevos dioses venidos de cerca, que no habían temido vuestros padres.
Sacrificaram aos demônios, não a Deus; a deuses que não conheciam, a novos deuses vindos de perto, Que não haviam temido vossos pais.
Ils ont sacrifié à des idoles qui ne sont pas Dieu,
Sie haben den Teufeln geopfert und nicht ihrem Gott, den Göttern, die sie nicht kannten, den neuen, die zuvor nicht gewesen sind, die ihre Väter nicht geehrt haben.
Zij hebben aan de duivelen geofferd, niet aan God; aan de goden, die zij niet kenden; nieuwe, die van nabij gekomen waren, voor dewelke uw vaders niet geschrikt hebben.
Han sacrificato a demoni che non son Dio, a dèi che non avean conosciuti, dèi nuovi, apparsi di recente, dinanzi ai quali i vostri padri non avean tremato.
Ofiarowali dyjabłom, nie Bogu, bogom, których nie znali, nowym, którzy z bliska przyszli, których się nie bali ojcowie wasi.
приносили жертвы бесам, а не Богу, богам, которых они не знали, новым, которые пришли от соседей и о которых не помышляли отцы ваши.
所祭祀 的鬼魔 並非 真神，乃是素不 認識 的神，是近來 新 興的，是你列祖 所不 畏懼的。
They made offerings to evil spirits which were not God, to gods who were strange to them, which had newly come up, not feared by your fathers.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 32:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that this verse exposes the dark spiritual reality behind pagan worship. The Hebrew word shedim (demons) is a Babylonian loanword for protective spirits, but in Israel's context it takes on an evil meaning. Adam Clarke notes the Septuagint and Vulgate translate the term as ‘devils’ or ‘demons,’ while the Cambridge Bible for Schools and Colleges explains that shedim originally referred to bull-colossi guarding temple entrances, but by Psalm 106:37, they were associated with child sacrifice. John Gill connects the verse to Paul's teaching in 1 Corinthians 10:20, where sacrifices to idols are offered to demons. Wesley adds that the devils behind idol worship deluded the nations into thinking they were lower gods. All agree: when Israel sacrificed to foreign gods, they were literally offering to demonic entities, not to the true God. The repetition of ‘not’ (lo) underscores the emptiness of these beings, they are no gods at all.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Traditional demonic view: Septuagint, Vulgate, early church fathers, and Paul (1 Cor 10:20) identify <em>shedim</em> as evil spirits deceiving the nations.
- Babylonian loanword view: Cambridge Bible (citing Zimmern) notes <em>shedu</em> were protective spirits in Mesopotamia, later repurposed in Israel as demons.
- Psychological/evangelical functional view: Some modern commentators (not in supplied texts) treat 'demons' as personifications of evil desires; this verse is read as metaphor for the spiritual emptiness of idolatry.
What is clear: Israel's idolatry is a direct betrayal of Yahweh, and behind every false worship stands a spiritual power opposed to the true God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'demons' (shedim) | All traditions agree the term refers to real spiritual beings behind pagan worship, not mere human inventions. | Some scholars (e.g., Cambridge Bible, referencing Babylonian sources) argue <em>shedim</em> originally designated protective spirits that became demonized in Israelite thought. Others hold that the Bible consistently presents them as evil spirits (Septuagint, traditional Christian exegesis). |
| The nature of 'new gods' | Israel adopted deities from neighboring peoples recently encountered, these were new in their experience. | Some emphasize that these gods were ancient in their own cultures (Clarke notes Moabite and Amorite origins), while others see 'new' as a contrast to the eternal God (Wesley: God is the Ancient of Days). |
| Agency behind pagan worship | Idolatry is spiritually dangerous and involves demonic deception. | Catholic and Orthodox traditions include the idea that demons can manifest in pagan shrines (exorcism rituals), while some Protestant strands stress that the worshipers are culpable for their rebellion, with demons as instruments of judgment. |
Historical & Cultural Context
Deuteronomy 32:17 sits inside the Song of Moses, a poetic covenant lawsuit against Israel. The song recounts God's faithful care and Israel's rebellion: after being fattened by God's provision (v.15), Jeshurun “kicked” and abandoned the Rock who saved him. The historical background is Israel's repeated turn to the gods of surrounding nations, Moabite Baal-Peor, Canaanite Asherah, and others. The phrase “new gods that came up recently” translates mikkarov ba'u (from nearby they came), referring to deities borrowed from neighboring peoples during the wilderness wanderings and after entering Canaan. These were new in Israel's experience but ancient in the pagan world. The ancestors, Abraham, Isaac, Jacob, did not dread these gods (sa'ar means to bristle or shudder), meaning they had no reverence for them.
The Hebrew term shedim appears elsewhere only in Psalm 106:37, where the same word is linked to offering children to demons. In the ancient Near East, shedu were protective spirits, often depicted as winged bulls at palace gates. But Israel's law strictly forbade any traffic with such beings. By calling them demons, Moses strips away the facade. These are not neutral spirits or minor deities, they are adversarial powers opposed to Yahweh. The sacrificial system, meant for God alone, was corrupted. The people continued the outward act of sacrificing, but the recipient had changed. Paul later makes this explicit: “the things which the Gentiles sacrifice, they sacrifice to demons, and not to God” (1 Cor. 10:20). This verse haunts the reader with a warning: what appears to be religious devotion may actually be demonic worship.
Textual Notes
The consulted sources note no significant textual variants for Deuteronomy 32:17. The Hebrew text is stable across manuscripts. The Septuagint translates shedim as δαιμονίοις (demons), and the Vulgate follows with daemoniis, confirming that ancient translators understood the term to refer to malevolent spirits.
Reception History
Early Christian apologists such as Justin Martyr and Tertullian cited this verse to argue that pagan deities were demons who had enslaved humanity through idolatry. Athanasius in On the Incarnation used the same logic to demonstrate Christ's victory over the powers. The Reformers drew on the verse to warn against any worship that displaces God’s glory, Luther called it a mirror of the human heart's tendency to fabricate gods. In modern missionary movements, the verse has been employed to explain the spiritual darkness underlying indigenous religions, often paired with Paul's teaching in 1 Corinthians 10. Pentecostal and charismatic circles have used the text to affirm the reality of spiritual warfare and the need for deliverance. Across eras, the verse has served as a sobering reminder: worship is never neutral; it either honors the true God or empowers his enemies.
Preaching This Verse
Three-point outline
- The deception of idolatry: Israel thought they were merely adopting local religious practices, but behind those rituals were demonic entities. Idolatry is never neutral, it always involves a spiritual transfer of allegiance.
- The ingratitude of God’s people: After receiving every blessing (vv.13-14), Israel turned to gods that “your fathers did not dread.” They preferred novelty over loyalty. The new gods had done nothing for them; the true God had done everything.
- The reality of spiritual warfare: This verse forces us to take seriously the existence of evil spirits who receive worship. Not every spiritual experience is from God; discernment requires knowing the difference.
Five-point outline
- They sacrificed to demons, the recipient of worship matters. God refuses to share glory with any other.
- Not to God, the worship was misdirected, no matter how sincere. Sincerity does not convert false worship into true worship.
- Gods they did not know, Israel had no relationship with these beings. They served strangers, abandoning the intimacy they had with Yahweh.
- New gods from nearby, the temptation came from cultural pressure. The gods of the neighbors were more fashionable, more accessible than the transcendent God.
- Your fathers did not dread them, the faith of the patriarchs provides a model. They refused to bow to the gods of Canaan. Their descendants caved.
Illustration hooks
- A young adult who grew up in church drifts into New Age spirituality, crystals, energy, “the universe.” They insist it’s all positive. But this verse asks: to whom are you actually praying? What spirit is receiving that devotion?
- A business executive climbs the corporate ladder through ethically questionable deals. She calls it “hard work” and “playing the game.” Yet the game has its own altar, and sacrifices are made there, time, family, integrity. To whom is that sacrifice offered?
- A congregation gradually adopts worship forms from the surrounding culture without asking whether those forms carry spiritual meanings that conflict with Christ. The slide is imperceptible, but the text warns that culture can become a vehicle for demons.
Questions your congregation is asking
- Are all non-Christian religions simply worshiping demons, or can they contain some truth?
- How do I know if I am sacrificing to a “new god” without realizing it?
- If demons are real, should I be afraid? How does the gospel give assurance against spiritual powers?
Leading a Discussion
This verse appears in a song that God gave Moses to teach Israel, a witness against them when they later turned to other gods. The language is stark, intended to shock. Israel's religious infidelity is not just a bad decision; it is trafficking with demons. As you study, consider how easily spiritual deception creeps in when we stop treasuring the true God.
Discussion questions
- What does the word “demons” in this verse communicate that “idols” or “false gods” alone might not?
- Read the surrounding verses (Deuteronomy 32:13-18). How does the description of God’s generous care make Israel’s apostasy worse?
- The text says Israel sacrificed to gods they “did not know” and that their fathers “did not dread” (or shudder at). What is the significance of the words “know” and “dread” here?
- Paul quotes this concept in 1 Corinthians 10:20. How does the New Testament deepen or change our understanding of pagan worship?
- In what ways do Christians today risk “sacrificing to demons” without realizing it, through cultural pressures, worldly values, or even religious practices that have no biblical foundation?
- How does recognizing the reality of demonic deception change your approach to prayer, evangelism, or spiritual disciplines?
- What protections has God given his people to keep them from falling into the kind of worship described here?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 17:7 | They shall no more sacrifice their sacrifices to the goat idols, after which they play the prostitute. This shall be a statute forever to them throughout their generations.’ |
| Deuteronomy 28:64 | Yahweh will scatter you among all peoples, from one end of the earth to the other end of the earth. There you will serve other gods which you have not known, you nor your fathers, even wood and stone. |
| Deuteronomy 32:21 | They have moved me to jealousy with that which is not God. They have provoked me to anger with their vanities. I will move them to jealousy with those who are not a people. I will provoke them to anger with a foolish nation. |
| Judges 5:8 | They chose new gods. Then war was in the gates. Was there a shield or spear seen among forty thousand in Israel? |
| Psalms 106:37 | Yes, they sacrificed their sons and their daughters to demons. |
| Psalms 106:38 | They shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed to the idols of Canaan. The land was polluted with blood. |
| Isaiah 44:8 | Don’t fear, neither be afraid. Haven’t I declared it to you long ago, and shown it? You are my witnesses. Is there a God besides me? Indeed, there is not. I don’t know any other Rock.” |
| Jeremiah 10:15 | They are vanity, a work of delusion. In the time of their visitation they will perish. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke observes that the Hebrew word shedim has been translated variously as devils, demons, or satans across ancient versions. He suggests these fallen spirits sought worship under different forms, and notes that the "new gods" mentioned actually came from neighboring peoples like the Moabites and Amorites, whose idols Israel adopted.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the Hebrew word for "demons" here is a Babylonian loanword, "shedu," originally referring to protective bull-colossi spirits. While Psalm 106 confirms human sacrifices were offered to them, the term itself did not inherently denote evil spirits.
Geneva Bible Notes Reformed 1599
The Geneva Notes emphasize that Israel’s sin was not merely worshipping other gods but specifically sacrificing to demons. These were gods they did not know, newly arrived and never feared by their ancestors. The commentary highlights the foreignness and demonic character of the idolatry.
Gill's Exposition of the Bible Baptist 1748
Gill argues that by stubbornly offering sacrifices after God had set them aside and by rejecting Christ, the people were actually sacrificing to demons, not to God. Their trust in their own righteousness became an idol, a new god their forefathers never knew, who had looked solely to the grace and righteousness of Christ for salvation.
Jamieson-Fausset-Brown Commentary Protestant 1871
They sacrificed unto devils —(See on Le 17:7 ).
Lange's Commentary Reformed 1857
For Lange, the song is a dramatic dialogue between Moses and Jehovah, not merely Moses’s own words. He stresses that the repeated figure of the Rock presents a self-revelation of God as the faithful, unchanging foundation, while the song’s prophetic horizon is essentially Messianic, pointing to a future judgment that brings both vengeance and mercy for Israel and the nations.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the tragic irony that Israel, called Jeshurun meaning upright or seeing people, became fat and kicked against God precisely because of His blessings. Prosperity hardened them into pride and sensuality, so they forgot the God who made them.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley insists the idols heathens worshipped were not mere images but actual devils who deceived people into honoring them as lesser gods. He argues God rejects any sacrifice offered alongside such idols, and calls these "new gods" only in contrast to the eternal God, who alone has shown kindness to Israel.