Deuteronomy 22:18

KJV

And the elders of that city shall take that man and chastise him;

KJV (with Strong's)

And the elders {H2205} of that city {H5892} shall take {H3947} that man {H376} and chastise {H3256} him;

Complete Jewish Bible

)and they will lay the cloth before the town leaders.

Berean Standard Bible

Then the elders of that city shall take the man and punish him.

American Standard Version

And the elders of that city shall take the man and chastise him;

Commentary

### SUMMARY
Deuteronomy 22:18 outlines the immediate consequence for a man who falsely accuses his new wife of not being a virgin, stipulating that the city elders, acting as local judicial authorities, are to apprehend and punish him. This verse underscores the severe societal and legal repercussions for malicious slander within ancient Israel, highlighting the community's commitment to upholding truth, protecting the innocent, and ensuring accountability for false accusations that could otherwise devastate an individual's reputation and life.

### CONTEXT
* **Literary Context:** This verse is an integral part of a broader legal section in [Deuteronomy 22:13-21](/deuteronomy/22-13 "Deuteronomy 22:13-21 - Laws Concerning Marital Purity and False Accusation"), which addresses specific laws concerning marriage and sexual purity within ancient Israelite society. The preceding verses (Deuteronomy 22:13-17) describe the scenario where a newly married husband brings a public accusation against his wife, claiming she was not a virgin, and the process by which the wife's parents defend her honor by presenting evidence. Deuteronomy 22:18 then introduces the immediate legal consequence for the husband if his accusation is proven false, with the subsequent verse (Deuteronomy 22:19) detailing further financial penalties and a lifelong prohibition against divorcing her. The entire pericope demonstrates a meticulous legal framework designed to protect the vulnerable and ensure justice in sensitive marital disputes.
* **Historical & Cultural Context:** In ancient Israel, a woman's virginity at marriage was paramount, deeply intertwined with family honor, social standing, and legal legitimacy. A false accusation of non-virginity could lead to severe social ostracism, public shame, and even death by stoning (as outlined in [Deuteronomy 22:20-21](/deuteronomy/22-20 "Deuteronomy 22:20-21 - Consequences of Proven Non-Virginity")). The "elders of that city" (Hebrew: *zaqenim*) were respected, mature men who served as the local judicial and administrative authorities. They convened at the city gate, the public forum for legal proceedings and communal decisions, to hear disputes, examine evidence, and render judgments according to Mosaic Law. Their involvement here underscores the community's collective responsibility in upholding justice, protecting the vulnerable from malicious slander, and maintaining social order and moral purity.
* **Key Themes:** The legal framework presented in this passage, and particularly highlighted by [Deuteronomy 22:18](/deuteronomy/22-18 "Deuteronomy 22:18 - Punishment for False Accusation"), powerfully conveys several core themes. Firstly, it emphasizes **Justice and Due Process**, establishing a clear legal procedure to ascertain truth and administer fair judgment, thereby preventing arbitrary accusations from ruining a person's life. Secondly, it champions the **Protection of the Innocent**, 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. 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. Finally, the role of the elders as judicial figures exemplifies **Community Governance**, 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
* **Elders (Hebrew, _zaqenim'_):** This term refers to the respected, older men who functioned as the local leaders, judges, and administrators in ancient Israelite society. They were responsible for upholding the Mosaic Law, mediating disputes, and ensuring justice within their city. Their presence at the city gate (the traditional place for legal proceedings) signified the community's official involvement and endorsement of the legal process, ensuring that judgments were public, transparent, and carried communal authority.
* **Chastise (Hebrew, _yisseru'_):** The Hebrew verb יִסְּר֣וּ (_yisseru_) carries a broad semantic range, including to discipline, instruct, correct, or punish. In this specific legal context, it denotes a form of corrective action or punitive measure. This "chastisement" was not merely a verbal rebuke but implied a significant and often public punitive act, likely involving physical discipline (e.g., flogging, as prescribed for other offenses in [Deuteronomy 25:2-3](/deuteronomy/25-2 "Deuteronomy 25:2-3 - Limits on Flogging")), designed to humble the man, impress upon him the gravity of his false accusation, and serve as a public warning to others against similar malicious behavior. It reflects the severe consequences of damaging another's reputation and the community's trust.

#### Verse Breakdown
* **"And the elders of that city":** This phrase identifies the specific authority responsible for administering justice in this case. The local elders, recognized leaders and judges, are empowered and mandated to intervene. Their jurisdiction is tied to the specific city where the accusation and marriage took place, underscoring the localized nature of justice in ancient Israel.
* **"shall take that man":** This indicates a direct and forceful apprehension. The elders are not merely to issue a verdict but to actively seize the accuser. This action signifies the immediate commencement of his punishment and the community's firm resolve to hold him accountable, preventing him from escaping the consequences of his malicious slander.
* **"and chastise him;":** This final clause specifies the direct punitive action. The elders are to inflict the prescribed "chastisement" (as discussed in "Key Word Analysis"). This punishment is the immediate and tangible consequence for the false accuser, serving as both retribution for his offense and a deterrent for others who might consider similar malicious acts. The severity of the chastisement would be commensurate with the gravity of the false accusation and the potential harm it could have caused.

#### Literary Devices
Deuteronomy 22:18 primarily employs **Legal Formulation** and **Direct Command**. As part of the Mosaic Law, the verse is structured as a clear, prescriptive statute. The use of direct, declarative language ("shall take," "shall chastise") leaves no ambiguity regarding the required action and the designated authority. This **Direct Command** emphasizes the imperative nature of justice and accountability within the covenant community. The concise and unambiguous phrasing is characteristic of ancient Near Eastern legal codes, designed for clear understanding and 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.

### 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 Judge, abhors falsehood and injustice, particularly when it leads to the harm of the innocent. This law reflects the divine character, which is inherently just and righteous, 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 fabric of community trust. It serves as a 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 legal settings, calling believers to cultivate a culture of honesty, integrity, and careful discernment, always seeking to protect the reputation and dignity of others.

* [Exodus 20:16](/exodus/20-16 "Exodus 20:16 - The Ninth Commandment Against False Witness")
* [Proverbs 10:18](/proverbs/10-18 "Proverbs 10:18 - The Danger of Slander")
* [Deuteronomy 19:16-19](/deuteronomy/19-16 "Deuteronomy 19:16-19 - Law Concerning False Witnesses")

### REFLECTION AND APPLICATION
While the specific legal and cultural context of Deuteronomy 22:18 differs significantly from modern society, the foundational principles it upholds remain profoundly relevant for believers today. This passage challenges us to 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 and social media, where accusations 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 integrity, speaking truth in love, and exercising extreme caution before repeating or disseminating information that could harm another's good name. Furthermore, the elders' role reminds us of the communal responsibility 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
* **How does this passage challenge us to uphold truthfulness in all our interactions, especially when others' reputations are at stake?**
* **In what ways might we, as a community, be called to protect those who are vulnerable to false accusations or slander today?**
* **What does this law teach us about the importance of due process and fair judgment before condemning others, both in formal and informal settings?**

### FAQ
**What was the nature of the "chastisement" (Hebrew _yisseru_) likely to involve?**

Answer: The Hebrew word *yisseru* (chastise) implies a form of corrective discipline or punishment. In this 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 and deter others. It could have involved public shaming, physical discipline such as flogging (as prescribed for other offenses in the Mosaic Law), 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.

**Why were the "elders of that city" specifically tasked with this judgment?**

Answer: The elders 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 legal process was public and transparent, reinforcing the importance of communal oversight in matters of truth, purity, and justice.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:18, with its emphasis on truth, justice, and the protection of the innocent from false accusation, finds profound fulfillment in the person and work of Jesus Christ. He is the embodiment of truth, declaring, "I am the way, the truth, and the life" ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")). Ironically, Jesus Himself was the ultimate innocent party, enduring false accusations and malicious slander from those who sought to condemn Him without cause ([Matthew 26:59-60](/matthew/26-59 "Matthew 26:59-60 - False Accusations Against Jesus")). 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](/1_peter/2-22 "1 Peter 2:22-23 - Christ's Sinless Example")). Furthermore, the "chastisement" that the false accuser in Deuteronomy 22:18 was to receive foreshadows the ultimate chastisement that Christ 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](/isaiah/53-5 "Isaiah 53:5 - Christ's Chastisement for Our Peace")). Jesus, the perfectly innocent Lamb of God, willingly endured the punishment for humanity's sins, including our failures in truth-telling and our acts of slander and injustice, thereby fulfilling the law's demand for perfect justice and offering grace and forgiveness to all who believe. He is the righteous Judge who will ultimately expose all falsehood and render perfect justice ([John 5:22](/john/5-22 "John 5:22 - Jesus as the Judge")), and 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](/ephesians/4-25 "Ephesians 4:25 - Speak Truth to One Another")) and to protect the vulnerable.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Exodus 18:21

Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place [such] over them, [to be] rulers of thousands, [and] rulers of hundreds, rulers of fifties, and rulers of tens: