Messages

Drash on Parashat Shoftim: The Power of Two or Three Witnesses

Shalom aleichem, beloved community. Today, we delve into Parashat Shoftim, found in Deuteronomy 16:18–21:9, with a particular focus on the verses concerning the establishment of a matter by two or three witnesses, as found in Deuteronomy 19:15. This principle, deeply rooted in Torah, resonates profoundly with the teachings of our Messiah Yeshua, who not only affirms the importance of two or three in His presence but also calls His followers to be His witnesses. As we explore this connection, we will weave together insights from the Torah, the Writings, the Prophets, the Apostolic Scriptures, and traditional Jewish wisdom to uncover the richness of this teaching and its application for us as Messianic Believers.

The Torah’s Foundation: Two or Three Witnesses

Let us begin with the text of Parashat Shoftim. Deuteronomy 19:15 states in the Complete Jewish Bible:

“One witness alone will not be sufficient to convict a person of any offense or sin of any kind; the matter will be established only if there are two or three witnesses testifying against him.”

This verse establishes a cornerstone of biblical justice: no one can be condemned on the testimony of a single witness. The requirement of two or three witnesses ensures that truth is verified through corroboration, protecting the innocent from false accusations and upholding justice in the community. The number “two or three” is not arbitrary; it reflects a divine principle of confirmation, where multiple voices lend weight to a matter, ensuring its reliability.

This principle is not isolated to this verse. Earlier in the Torah, in Numbers 35:30, we read:

“Anyone who kills a person is to be put to death as a murderer only on the testimony of witnesses; a single witness is not sufficient to cause a person to be put to death.”

Similarly, Deuteronomy 17:6, also within Parashat Shoftim, reinforces this:

“On the testimony of two or three witnesses, someone who is to be put to death must be put to death; he is not to be put to death on the testimony of only one witness.”

The repetition of this principle across the Torah underscores its importance. It is a safeguard, a means of ensuring that justice is not swayed by individual bias or malice but is grounded in a collective testimony that reflects truth.

Scriptural Echoes: Witnesses in the Tanakh

The principle of two or three witnesses reverberates throughout the Tanakh, illustrating its centrality to God’s revelation. In the Writings, Psalm 89:37 speaks of the moon as a “faithful witness in the sky,” testifying to God’s enduring covenant with David:

“It will be established forever like the moon, a faithful witness in the sky.”

Creation itself becomes a witness, echoing the Torah’s call for multiple testimonies to establish truth. The moon, paired with the heavens’ testimony in Psalm 19:1—forms a dual witness to God’s sovereignty and faithfulness.

“The heavens declare the glory of God, the dome of the sky speaks the work of his hands”—

This cosmic testimony prefigures the communal witness God desires from His people.

In the Prophets, Isaiah 43:10 expands this theme to Israel’s role as God’s witnesses:

“You are my witnesses,” says Adonai, “and my servant whom I have chosen, so that you can know and trust me and understand that I am he.”

Israel is called to collectively testify to God’s uniqueness and covenant, a role that parallels the legal requirement of multiple witnesses. This corporate witness is not the testimony of one but of a people united in purpose, proclaiming God’s truth to the nations.

The Torah itself is described as a witness in Deuteronomy 31:26:

“Take this book of Torah and put it next to the ark of the covenant of Adonai your God, so that it can be there to witness against you.”

The Torah, as a written testimony of God’s covenant, stands alongside human witnesses, reinforcing the principle that truth is established through multiple sources. These connections across the Tanakh reveal that the requirement of two or three witnesses is not merely procedural but a reflection of God’s design for truth to be confirmed through multiplicity.

The Principle in Jewish Tradition

The sages of Israel, in their wisdom, expounded upon this principle in the Talmud and Midrash, emphasizing its role in maintaining communal integrity. In the Talmud, Sanhedrin 30a discusses the meticulous process of examining witnesses in capital cases, ensuring their testimonies align in detail. The sages teach that witnesses must be questioned thoroughly, and discrepancies could invalidate their testimony. This rigorous process reflects the sanctity of truth in God’s covenant community.

The Midrash, in Deuteronomy Rabbah 5:4, connects the requirement of witnesses to the broader theme of communal responsibility. It suggests that the presence of multiple witnesses symbolizes the community’s role in upholding justice, as no single individual can bear the burden of judgment alone. This resonates with the idea that truth is a communal pursuit, requiring mutual accountability.

Yeshua’s Teaching: Two or Three Gathered

As Messianic Believers, we see the Torah’s principles fulfilled and illuminated in the life and teachings of Yeshua HaMashiach. In John 8:17–18, Yeshua defends His own testimony:

“In your own Torah it is written that the testimony of two people is valid. I myself testify on my own behalf, and so does the Father who sent me.”

Here, Yeshua invokes the Torah’s principle of two witnesses, presenting Himself and the Father as a divine testimony to His Messiahship. This underscores the continuity between the Torah and Yeshua’s ministry, as He fulfills the requirement of multiple witnesses in His own identity. In Matthew 18:20, Yeshua declares:

“For where two or three are gathered in my name, there I am among them.”

This statement, at first glance, might seem unrelated to the Torah’s requirement of witnesses, but a closer look reveals a profound connection. Yeshua is speaking in the context of resolving disputes within the community (Matthew 18:15–20). He outlines a process for addressing sin, beginning with private confrontation, escalating to involving “one or two others” (Matthew 18:16), and, if necessary, bringing the matter before the community. He directly references Deuteronomy 19:15, saying:

“If he doesn’t listen, take one or two others with you so that every accusation can be supported by the testimony of two or three witnesses.”

Yeshua affirms the Torah’s principle, applying it to the restoration of relationships within His community. But He goes further, promising His presence where “two or three are gathered.” This is not merely a procedural guideline; it is a spiritual reality. When believers come together in unity, seeking truth and reconciliation in His name, Yeshua Himself is present, lending divine authority to their efforts. The “two or three” become a microcosm of the covenant community, where the Spirit of God dwells to guide and confirm.

Yeshua’s Witnesses: A Call to Testify

Yeshua’s use of “two or three” extends beyond communal disputes to the very identity of His followers. In Acts 1:8, He commissions His disciples as His representatives, saying:

“But you will receive power when the Ruach HaKodesh comes upon you; you will be my witnesses in Yerushalayim, in all Y’hudah and Shomron, and to the ends of the earth.”

Here, Yeshua calls His followers to be His witnesses—those who testify to His life, death, resurrection, and teachings. Just as the Torah requires two or three witnesses to establish a matter, Yeshua’s disciples, collectively, bear witness to the truth of His Messiahship. This is not the testimony of one individual but of a community united by the Ruach HaKodesh (Holy Spirit), proclaiming the good news to the world.

This theme of witness-bearing is echoed throughout the Apostolic Scriptures. In 1 John 5:7–8, we read:

“There are three witnesses—the Spirit, the water, and the blood—and these three are in agreement.”

Here, the Apostle Yochanan (John) describes a threefold testimony to Yeshua’s identity as the Son of God: the Spirit (His divine anointing), the water (His baptism), and the blood (His sacrificial death). These three witnesses align to establish the truth of Yeshua’s Messiahship, mirroring the Torah’s requirement for multiple witnesses. 

In Revelation 11:3, the imagery of two witnesses prophesying in the last days further connects this theme to eschatological hope:

“I will give power to my two witnesses; and they will prophesy for 1,260 days, dressed in sackcloth.”

These witnesses, understood symbolically, testify to God’s truth in a world opposed to it, reinforcing the enduring relevance of the Torah’s principle. For us, as Messianic Believers, this reinforces the idea that truth is confirmed through a plurality of testimonies, both human and divine.

Living as Witnesses Today

What does this mean for us, as a Messianic community? The principle of two or three witnesses calls us to live as a unified body, bearing collective testimony to Yeshua’s Messiahship. Just as the Torah required multiple witnesses to establish justice, our lives—individually and communally—must align to proclaim the truth of Yeshua to the world. This is not a solitary task but one that requires community, accountability, and mutual support.

In our synagogue, when we gather for prayer, study, or worship, we embody Yeshua’s promise: where two or three are gathered, He is present. Our shared commitment to Torah, our celebration of the Shabbat, and our faith in Yeshua as the Messiah form a collective witness that resonates with the world around us. We are called to be His witnesses, not only in word but in deed, living out the values of justice, mercy, and humility taught in both the Torah and the teachings of Yeshua (Micah 6:8).

The Talmud, in Berachot 6a, teaches that when two or more gather to study Torah, the Shechinah (Divine Presence) rests among them. This echoes Yeshua’s promise and reminds us that our gatherings are sacred, infused with God’s presence. As Messianic Believers, we carry the unique privilege and responsibility of bridging the Torah and the Gospel, testifying to Yeshua’s fulfillment of the Law and the Prophets.

Practical Application: Building a Faithful Witness

How do we live out this calling? First, we must cultivate unity. The requirement of two or three witnesses implies agreement and harmony. In Ephesians 4:3, Rav Shaul (Paul) urges us:

“Make every effort to preserve the unity the Spirit gives through the bond of shalom.”

Our witness is strongest when we are united, reflecting the love and truth of Yeshua to the world.

Second, we must be intentional in our testimony. Just as witnesses in a court were examined carefully, our lives must reflect integrity and authenticity. In 1 Peter 3:15, we are exhorted:

“Always be ready to give a reasoned answer to anyone who asks you to explain the hope you have, but do it with gentleness and respect.”

Our words and actions should consistently testify to the hope we have in Yeshua.

Finally, we must rely on the Ruach HaKodesh. Just as Yeshua promised power to His witnesses through the Spirit, we depend on the Spirit to guide us, empower us, and unify us as a community. In John 15:26–27, Yeshua says:

“When the Counselor comes, whom I will send you from the Father—the Spirit of Truth, who keeps going out from the Father—he will testify on my behalf. And you testify too, because you have been with me from the outset.”

The Spirit and the community together bear witness to Yeshua, fulfilling the Torah’s principle in a new and living way. As reinforced in Hebrews 12:1, we are reminded of the “great cloud of witnesses” surrounding us, inspiring us to persevere in faith:

“So then, since we are surrounded by such a great cloud of witnesses… let us run with endurance the race set before us.”

This cloud includes the patriarchs, prophets, and martyrs, whose testimonies strengthen our own. As Messianic Believers, we stand in this lineage, bridging Torah and Messiah in our witness.

Conclusion: A Unified Testimony

As we reflect on Parashat Shoftim, the principle of two or three witnesses calls us to a higher standard of truth, justice, and communal responsibility. In Yeshua, this principle finds its ultimate fulfillment. He is present where two or three gather in His name, and He calls us to be His witnesses, testifying to His redemptive work through our lives and our community. As Messianic Believers, we stand at the intersection of Torah and Messiah, bearing a unique testimony that bridges ancient covenant and messianic hope.

Let us, therefore, commit to living as faithful witnesses. Let our gatherings be marked by unity, our lives by integrity, and our testimony by the power of the Ruach HaKodesh. May we, like the heavens and the Torah, declare the glory of God and the truth of Yeshua HaMashiach to all the world.

Shabbat Shalom.