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Commentary on Deuteronomy 22 verses 13–30
13 ¶ If any man take a wife, and go in unto her, and hate her,
14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:
16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.
18 And the elders of that city shall take that man and chastise him;
19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
20 But if this thing be true, and the tokens of virginity be not found for the damsel:
21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.
22 If a man be found lying with a woman married to an husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.
23 If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
24 Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour's wife: so thou shalt put away evil from among you.
25 But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:
26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
27 For he found her in the field, and the betrothed damsel cried, and there was none to save her.
28 If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
29 Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
30 A man shall not take his father's wife, nor discover his father's skirt.
These laws relate to the seventh commandment, laying a restraint by laying a penalty upon those fleshly lusts which war against the soul.
I. If a man, lusting after another woman, to get rid of his wife slander her and falsely accuse her, as not having the virginity she pretended to when he married her, upon the disproof of his slander he must be punished, Deu 22:13-19. What the meaning of that evidence is by which the husband's accusation was to be proved false the learned are not agreed, nor is it at all necessary to enquire - those for whom this law was intended, no doubt, understood it: it is sufficient for us to know that this wicked husband, who had thus endeavoured to ruin the reputation of his own wife, was to be scourged, and fined, and bound out from ever divorcing the wife he had thus abused, Deu 22:18, Deu 22:19. Upon his dislike of her he might have divorced her if he had pleased, by the permission of the law (Deu 24:1), but then he must have given her her dowry: if therefore to save that, and to do her the greater mischief, he would thus destroy her good name, it was fit that he should be severely punished for it, and for ever after forfeit the permission to divorce her. Observe, 1. The nearer any are in relation to us the greater sin it is to belie them and blemish their reputation. It is spoken of as a crime of the highest nature to slander thy own mother's son (Psa 50:20), who is next to thyself, much more to slander thy own wife, or thy own husband, that is thyself: it is an ill bird indeed that defiles its own nest. 2. Chastity is honour as well as virtue, and that which gives occasion for the suspicion of it is as great a reproach and disgrace as any whatsoever: in this matter therefore, above any thing, we should be highly tender both of our own good name and that of others. 3. Parents must look upon themselves as concerned to vindicate the reputation of their children, for it is a branch of their own.
II. If the woman that was married as a virgin was not found to be one she was to be stoned to death at her father's door, Deu 22:20, Deu 22:21. If the uncleanness had been committed before she was betrothed it would not have been punished as a capital crime; but she must die for the abuse she put upon him whom she married, being conscious to herself of being defiled, while she made him believe her to be a chaste and modest woman. But some think that her uncleanness was punished with death only in case it was committed after she was betrothed, supposing there were few come to maturity but what were betrothed, though not yet married. Now, 1. This gave a powerful caution to young women to flee fornication, since, however concealed before, so as not to mar their marriage, it would very likely be discovered afterwards, to their perpetual infamy and utter ruin. 2. It is intimated to parents that they must by all means possible preserve their children's chastity, by giving them good advice and admonition, setting them good examples, keeping them from bad company, praying for them, and laying them under needful restraints, because, if the children committed lewdness, the parents must have the grief and shame of the execution at their own door. That phrase of folly wrought in Israel was used concerning this very crime in the case of Dinah, Gen 34:7. All sin is folly, uncleanness especially; but, above all, uncleanness in Israel, by profession a holy people.
III. If any man, single or married, lay with a married woman, they were both to be put to death, Deu 22:22. This law we had before, Lev 20:10. For a married man to lie with a single woman was not a crime of so high a nature, nor was it punished with death, because not introducing a spurious brood into families under the character of legitimate children.
IV. If a damsel were betrothed and not married, she was from under the eye of her intended husband, and therefore she and her chastity were taken under the special protection of the law. 1. If her chastity were violated by her own consent, she was to be put to death, and her adulterer with her, Deu 22:23, Deu 22:24. And it shall be presumed that she consented if it were done in the city, or in any place where, had she cried out, help might speedily have come in to prevent the injury offered her. Qui tacet, consentire videtur - Silence implies consent. Note, It may be presumed that those willingly yield to a temptation (whatever they pretend) who will not use the means and helps they might be furnished with to avoid and overcome it. Nay, her being found in the city, a place of company and diversion, when she should have kept under the protection of her father's house, was an evidence against her that she had not that dread of the sin and the danger of it which became a modest woman. Note, Those that needlessly expose themselves to temptation justly suffer for the same, if, ere they are aware, they be surprised and caught by it. Dinah lost her honour to gratify her curiosity with a sight of the daughters of the land. By this law the Virgin Mary was in danger of being made a public example, that is, of being stoned to death, but that God, by an angel, cleared the matter to Joseph. 2. If she were forced, and never consented, he that committed the rape was to be put to death, but the damsel was to be acquitted, Deu 22:24-27. Now if it were done in the field, out of the hearing of neighbours, it shall be presumed that she cried out, but there was none to save her; and, besides, her going into the field, a place of solitude, did not so much expose her. Now by this law it is intimated to us, (1.) That we shall suffer only for the wickedness we do, not for that which is done to us. That is no sin which has not more or less of the will in it. (2.) That we must presume the best concerning all persons, unless the contrary do appear; not only charity, but equity teaches us to do so. Though none heard her cry, yet, because none could hear it if she did, it shall be taken for granted that she did. This rule we should go by in judging of persons and actions: believe all things, and hope all things. (3.) That our chastity should be as dear to us as our life when that is assaulted, it is not at all improper to cry murder, murder, for, as when a man riseth against his neighbour and slayeth him, even so is this matter. (4.) By way of allusion to this, see what we are to do when Satan sets upon us with his temptations: wherever we are, let us cry aloud to heaven for help (Succurre, Domine, vim patior - Help me, O Lord, for I suffer violence), and there we may be sure to be heard, and answered, as Paul was, My grace is sufficient for thee.
V. If a damsel not betrothed were thus abused by violence, he that abused her should be fined, the father should have the fine, and, if he and the damsel did consent, he should be bound to marry her, and never to divorce her, how much soever she was below him, and how unpleasing soever she might afterwards be to him, as Tamar was to Amnon after he had forced her, Deu 22:28, Deu 22:29. This was to deter men from such vicious practices, which it is a shame that we are necessitated to read and write of.
VI. The law against a man's marrying his father's widow, or having any undue familiarity with his father's wife, is here repeated (Deu 22:30) from Lev 18:8. And, probably, it is intended (as bishop Patrick notes) for a short memorandum to them carefully to observe all the laws there made against incestuous marriages, that being specified which is the most detestable of all; it is that of which the apostle says, It is not so much as named among the Gentiles, Co1 5:1.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–30. 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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SUMMARY
Deuteronomy 22:18 details the prescribed legal consequence for a man who maliciously slanders his newly married wife by falsely accusing her of not being a virgin. This verse mandates that the elders of the city, acting as the local judicial authority, are to apprehend this man and administer a punitive chastisement. This statute powerfully underscores the severe legal and societal repercussions for perjury and malicious slander within ancient Israel, reflecting the community's unwavering commitment to upholding truth, safeguarding the honor of the innocent, and ensuring strict accountability for false accusations that could otherwise devastate an individual's reputation and life.
CONTEXT
Literary Context: This verse is an integral component of a specific legal pericope within Deuteronomy 22:13-21, which addresses a series of laws concerning marriage, sexual purity, and justice within ancient Israelite society. The immediate preceding verses (Deuteronomy 22:13-17) establish the scenario: a husband accuses his new wife of not being a virgin, and her parents present evidence (the "tokens of virginity") to refute the claim. Deuteronomy 22:18 then directly outlines the legal consequence for the husband if his accusation is proven false, followed by Deuteronomy 22:19, which details additional financial penalties and a lifelong prohibition against divorcing her. Conversely, Deuteronomy 22:20-21 delineate the grim fate of the woman if the accusation is proven true. This meticulous legal framework highlights the Law's concern for due process, the protection of vulnerable parties, and the severe penalties for malicious falsehoods.
Historical & Cultural Context: In ancient Israel, a woman's virginity at the time of marriage was of paramount importance, deeply intertwined with her family's honor, her own social standing, and the legal legitimacy of the marriage. A false accusation of non-virginity was not merely a personal slight; it was a grave charge that could lead to severe social ostracism, public shame, and even death by stoning if proven true. The "elders of that city" (Hebrew: zâqênîm) were highly respected, mature men who served as the local judicial, administrative, and moral authorities. They typically convened at the city gate, which functioned as the public forum for legal proceedings, commercial transactions, and communal decisions. Their involvement in this case underscores the community's collective responsibility in upholding justice, protecting individuals from malicious slander, and maintaining the social order and moral purity prescribed by the covenant Law. The public nature of the proceedings and the punishment served both as a deterrent and a reaffirmation of societal values.
Key Themes: The legal framework presented in this passage, particularly highlighted by Deuteronomy 22:18, powerfully conveys several core themes central to the Deuteronomic code and Israelite society. Firstly, it emphasizes Justice and Due Process, establishing a clear, public legal procedure to ascertain truth and administer fair judgment, thereby preventing arbitrary accusations from ruining a person's life. This reflects God's own righteous character and His demand for justice among His people, as seen in passages like Deuteronomy 16:18-20. Secondly, it champions the Protection of the Vulnerable, primarily safeguarding women from slander and false accusations which, in that culture, carried devastating social and economic consequences. This law ensures the wife's honor is preserved and she is not unjustly condemned, aligning with the broader Deuteronomic concern for the marginalized (e.g., the widow, the orphan, the sojourner). Thirdly, it enforces Accountability for False Claims, demonstrating the principle that those who make false or malicious accusations must face significant penalties, serving as a strong deterrent against perjury and slander, and promoting honesty within the community, a principle echoed in the Ninth Commandment against false witness (Exodus 20:16). Finally, the role of the elders as judicial figures exemplifies Community Governance and Responsibility, illustrating the decentralized nature of justice in ancient Israel, where local leaders were entrusted with maintaining law and order and upholding the covenant standards.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:18 primarily employs Legal Formulation and Direct Command. As a component of the comprehensive Mosaic Law, the verse is structured as a clear, prescriptive statute, characteristic of ancient Near Eastern legal codes. The use of direct, declarative language ("shall take," "shall chastise") leaves no ambiguity regarding the required action and the designated authority, emphasizing the imperative nature of justice and accountability within the covenant community. This precise and unambiguous phrasing is designed for clear understanding and immediate enforcement. Furthermore, the immediate and physical nature of the punishment serves as a form of Emphasis through Consequence, highlighting the extreme seriousness with which false accusations and the undermining of communal trust were viewed in Israelite society. The swift and tangible retribution underscores the high value placed on truth and the protection of individual honor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:18 powerfully articulates God's profound concern for truth, justice, and the protection of the vulnerable within His covenant community. The Lord, as the ultimate and righteous Judge, unequivocally abhors falsehood and injustice, particularly when it leads to the harm of the innocent. This specific law reflects the divine character, which is inherently just, righteous, and truthful, demanding that His people reflect these attributes in their societal structures and interpersonal dealings. The severe penalty for false accusation underscores the sacredness of truth and the devastating impact of slander on individuals and the very fabric of community trust. It serves as a profound theological reminder that our words carry immense weight and that God holds us accountable for their integrity, especially when they bear witness against another. This principle extends beyond formal legal settings, calling believers to cultivate a culture of honesty, integrity, and careful discernment, always seeking to protect the reputation and dignity of others, and to speak truth in love.
REFLECTION AND APPLICATION
While the specific legal and cultural context of Deuteronomy 22:18, with its focus on marital virginity and elder-administered physical chastisement, differs significantly from modern societal norms, the foundational principles it upholds remain profoundly relevant for believers today. This passage challenges us to deeply consider the immense value of truth and the devastating consequences of falsehood, especially when it targets another's reputation. In an age of instant communication, digital platforms, and social media, where accusations and rumors can spread globally in moments, the ease with which reputations can be damaged by unsubstantiated claims makes this law's emphasis on accountability for false witness critically important. We are called to be people of unwavering integrity, speaking truth in love, and exercising extreme caution and discernment before repeating or disseminating information that could harm another's good name or standing. Furthermore, the elders' role in this passage reminds us of the communal responsibility within the church and broader society to establish fair processes, protect the vulnerable from slander, and ensure that justice is administered with careful discernment and impartiality, reflecting God's own righteous character in our interactions and institutions.
Questions for Reflection
FAQ
What was the nature of the "chastisement" (Hebrew yâçar') likely to involve?
Answer: The Hebrew word yâçar' (H3256), transliterated as yisseru in the KJV, implies a form of corrective discipline or punishment. In this specific legal context, it was likely a significant punitive measure, not merely a verbal rebuke. While the text does not specify the exact nature, it would have been public and designed to humble the man, deter him from future malicious acts, and serve as a warning to the community. It could have involved public shaming, physical discipline such as flogging (as prescribed for other offenses in the Mosaic Law, e.g., Deuteronomy 25:2-3), or a combination of these, reflecting the gravity of his false accusation and the potential harm it caused to the woman and the community's trust. The goal was both retribution and deterrence.
Why were the "elders of that city" specifically tasked with this judgment?
Answer: The elders (Hebrew: zâqênîm, H2205) served as the primary local judicial and administrative authorities in ancient Israel. They were respected, experienced men responsible for upholding Mosaic Law, resolving disputes, and maintaining order within their community. Their involvement ensured that justice was administered locally, accessibly, and with the full weight of communal authority. By bringing the case before the elders at the city gate (the public forum for legal matters), the legal process was made public and transparent, reinforcing the importance of communal oversight in matters of truth, purity, and justice. This decentralized system allowed for swift resolution of disputes within the community itself, rather than requiring recourse to a distant central authority.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:18, with its emphasis on truth, justice, and the protection of the innocent from false accusation, finds profound and ultimate fulfillment in the person and work of Jesus Christ. He is the very embodiment of truth, declaring, "I am the way, the truth, and the life" (John 14:6), and His life perfectly exemplified integrity and righteousness. Ironically, Jesus Himself was the ultimate innocent party, enduring relentless false accusations and malicious slander from those who sought to condemn Him without cause (Matthew 26:59-60). Yet, instead of retaliating or seeking vindication, He "committed no sin, nor was deceit found in his mouth. When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly" (1 Peter 2:22-23). Furthermore, the "chastisement" that the false accuser in Deuteronomy 22:18 was to receive foreshadows the ultimate chastisement that Christ willingly bore on our behalf. Isaiah prophesied, "But he was wounded for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his stripes we are healed" (Isaiah 53:5). Jesus, the perfectly innocent Lamb of God, willingly endured the punishment for humanity's sins, including our failures in truth-telling, our acts of slander, and our injustices, thereby fulfilling the law's demand for perfect justice and offering grace and forgiveness to all who believe. Through His sacrifice, He enables His followers to live lives of truth and integrity, empowered by the Spirit to speak truth to one another (Ephesians 4:25) and to protect the vulnerable, anticipating the day when He, the righteous Judge, will ultimately expose all falsehood and render perfect justice (John 5:22).