TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 22:13–30. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Deuteronomy 22:19 outlines a severe legal consequence for a man who falsely accuses his newlywed wife of not being a virgin. This law mandates a substantial fine of one hundred shekels of silver, payable to the young woman's father, and, more significantly, prohibits the husband from divorcing her for the remainder of his life. This legislation profoundly underscores the immense value placed on a woman's honor and reputation in ancient Israel, serving as a powerful deterrent against malicious slander and ensuring the security, dignity, and stability of the innocent party within the covenant of marriage.
Context
Literary Context
Deuteronomy 22:19 is strategically positioned within a broader collection of Israelite civil and social laws, specifically Deuteronomy 22, which comprehensively addresses a diverse range of topics from property rights and ethical conduct to sexual purity and marital regulations. This particular verse serves as the climactic legal judgment for a specific, detailed case initiated in Deuteronomy 22:13. The preceding verses, Deuteronomy 22:13-18, meticulously describe the scenario: a man marries a woman, subsequently dislikes her, and then fabricates a false accusation of non-virginity against her. The law then outlines the precise procedure for the parents to present evidence of their daughter's virginity to the city elders. If the accusation is demonstrably disproven, as is the foundational premise for verse 19, the husband is unequivocally deemed a slanderer, and the severe, multi-faceted consequences detailed in this verse are rigorously applied. This structured legal progression highlights a meticulous and just process designed to protect the vulnerable from malicious intent.
Historical & Cultural Context
In ancient Israelite society, a woman's virginity at the time of marriage held paramount importance, directly and inextricably linked to her family's honor, her own social standing, and her future security. Marriage was far more than a private contract; it was a foundational covenantal union with profound communal implications, typically arranged by families to solidify social bonds and ensure lineage. Defamation, particularly concerning sexual purity, constituted an exceptionally grave offense that could irrevocably ruin a woman's reputation, render her unmarriageable, and bring deep, lasting shame upon her entire family. In a patriarchal society where women often lacked independent economic means, the absence of a husband's protection or the inability to remarry could lead to destitution and social ostracization. The laws articulated in Deuteronomy, including this specific statute, vividly reflect a societal framework where robust legal protection was absolutely crucial for maintaining social order, preserving family integrity, and upholding the dignity of individuals, especially those most susceptible to societal pressures or malicious intent. The prescribed penalty of one hundred shekels of silver was an extraordinarily substantial sum, far exceeding the typical bride-price (e.g., Exodus 22:17 mentions 50 shekels), thereby powerfully indicating the extreme severity of the offense and the immense value placed on a woman's honor and truthfulness within the community.
Key Themes
This verse powerfully contributes to and underscores several central themes within Deuteronomy and the broader corpus of Mosaic Law. Foremost among these is the theme of Justice and Truth, as God's law meticulously seeks to establish factual truth and rigorously punish false witness, particularly when such falsehood inflicts harm upon the innocent. It emphatically emphasizes the Protection of the Vulnerable, especially women, who in this social structure were inherently susceptible to the abuse of power. The law acts as an exceptionally strong deterrent against malicious slander and arbitrary, unjust divorce, thereby ensuring a woman's security, status, and dignity within the marital covenant. Furthermore, it highlights the Sanctity and Permanence of Marriage, underscoring that marriage is a sacred bond, a covenant not to be lightly broken, especially through deceit or malicious falsehood. The lifelong prohibition against divorce for the slandering husband dramatically demonstrates the severe and enduring consequences of attempting to undermine the marital covenant through falsehood, contrasting sharply with the general provisions for divorce found later in Deuteronomy 24:1. This specific case powerfully reinforces the foundational idea that marriage, once legitimately entered into, carries profound, lasting, and divinely sanctioned obligations.
Exposition and Analysis
Key Word Analysis
This primitive root means "to inflict a penalty," specifically "to fine" or "to punish." In the context of Deuteronomy 22:19, it signifies the formal imposition of a punitive measure, a financial penalty enforced by the community's legal authority. This highlights that the husband's act was not merely a private disagreement but a public wrong against the community's standards of truth and justice, demanding public restitution and punishment.
This word denotes something "bad" or "evil," encompassing both natural and moral depravity. When applied to a "name" or "report," as in this verse, it emphasizes the morally corrupt and destructive nature of the false accusation. It underscores that the husband's slander was not an accidental mistake but a deliberate act of malice, designed to inflict profound harm and character assassination.
More than just an appellation, shêm signifies a mark or memorial of individuality, encompassing one's honor, authority, and character. To "bring up an evil name" upon someone means to maliciously defame or slander their reputation, thereby attacking their very identity and standing within the community. The law's severity reflects the immense value placed on a person's good name and the devastating impact of its destruction by falsehood.
Verse Breakdown
"And they shall amerce him in an hundred [shekels] of silver,"
This opening clause establishes the initial, tangible consequence for the slandering husband. The "they" refers to the elders or judges of the city, who, having heard the case and verified the wife's innocence, are now tasked with enforcing the law. The sum of one hundred shekels of silver was an exceptionally large fine, signifying the extreme gravity of the offense. This penalty served as both a punitive measure against the husband for his malicious deceit and a significant form of restitution.
"and give [them] unto the father of the damsel,"
This clause specifies the recipient of the substantial fine. The money is directed to the young woman's father, acknowledging that the slander not only directly harmed his daughter but also brought profound shame, dishonor, and potential social stigma upon the entire family, whose reputation was inextricably linked to hers. This payment served to compensate the family for the emotional distress, public humiliation, and potential loss of social standing caused by the false accusation.
"because he hath brought up an evil name upon a virgin of Israel:"
This provides the explicit, moral, and legal justification for the severe punishment. The husband's crime is clearly identified as a public act of defamation and malicious falsehood against a "virgin of Israel." This phrase emphasizes that the offense was not merely a private marital dispute but a violation of the community's moral fabric, God's standards of truth, and the sanctity of purity within the covenant nation. The active phrase "brought up an evil name" highlights the deliberate and destructive nature of the slander.
"and she shall be his wife; he may not put her away all his days."
This concluding clause outlines the most profound and lasting consequence, transforming the marital status itself. The marriage, which the husband maliciously attempted to dissolve through his deceitful accusation, is now legally and permanently binding. This ensures the slandered woman's security, status, and protection within the community, preventing her from becoming an outcast. Simultaneously, it serves as a lifelong punishment and an inescapable deterrent for the husband, preventing him from ever escaping the consequences of his malicious and unjust act.
Literary Devices
Deuteronomy 22:19 masterfully employs several literary devices to convey its powerful legal and moral message. The most prominent is Legal Casuistry, a characteristic feature of ancient Near Eastern law codes, wherein a specific hypothetical case (the protasis: "If a man does X...") is followed by a precisely prescribed legal consequence (the apodosis: "...then Y shall happen to him"). This structured format provides clear, unambiguous legal precedent and reinforces the absolute nature of the law. The verse also utilizes Hyperbole in the severity of the punishment—a very large financial fine coupled with the lifelong, irrevocable nature of the marriage. This exaggeration serves to emphatically underscore the extreme seriousness of the offense and act as a potent deterrent against such malicious acts. The phrase "brought up an evil name" functions as a powerful Idiom for slander or defamation, vividly highlighting the destructive, character-assassinating power of words. Finally, a profound Irony is present: the husband's malicious attempt to discard his wife through a false accusation ultimately results in the forced permanence of the marriage, binding him indissolubly to the very woman he sought to reject.
Theological and Thematic Connections
Deuteronomy 22:19 stands as a profound testament to God's deep concern for justice, truth, and the unwavering protection of the vulnerable within the covenant community. It reveals a divine standard that unequivocally values human dignity, honor, and reputation, particularly for women, and sternly condemns malicious falsehood and defamation. The law's remarkable severity reflects the exceedingly high value God places on the sanctity of marriage and the integrity of human relationships, demonstrating that any attempt to undermine these foundational institutions through deceit incurs significant divine disapproval and severe societal repercussions. This overarching principle of truthfulness and the condemnation of slander resonates powerfully throughout the entire biblical narrative, emphasizing the destructive nature of deceitful speech and the paramount importance of truthful communication in fostering a righteous and harmonious community that reflects God's own character.
Reflection and Application
This ancient law from Deuteronomy 22:19 offers profoundly relevant and challenging lessons for contemporary individuals and communities. It compels us to deeply consider the immense power inherent in our words and the devastating, often irreparable, impact of slander, false accusations, and malicious gossip. In an age where information, both true and false, spreads with unprecedented speed and often without verification, this text serves as a stark and urgent reminder of our sacred duty to uphold truth, champion justice, and diligently protect the reputations of others. It challenges us to be meticulous and conscientious stewards of our speech, recognizing that malicious or careless words can inflict wounds far deeper and more lasting than physical harm, eroding trust and destroying lives. Furthermore, the law's emphatic emphasis on the permanence of marriage, even in the face of malicious attempts to dissolve it, powerfully underscores the sanctity and covenantal nature of marital vows. It calls us to cultivate unwavering integrity within all our relationships, valuing honesty, fidelity, and unwavering commitment above fleeting personal convenience or selfish desires. Ultimately, this passage invites us to live in a manner that authentically reflects God's own immutable character—a God who passionately champions justice, embodies truth, and tirelessly protects the innocent.
Questions for Reflection
FAQ
Why was the penalty for false accusation so severe in ancient Israel?
The exceptional severity of the penalty for false accusation, particularly against a virgin bride, stemmed from several critical and interconnected factors deeply embedded in ancient Israelite society. First, a woman's virginity at the time of marriage was intrinsically linked to her and her family's honor, social standing, and future prospects. A false accusation of non-virginity could utterly destroy her reputation, render her unmarriageable, and bring deep, irreparable shame upon her entire family. Second, the law was designed to powerfully protect the vulnerable. Without such a stringent deterrent, a man could easily discard an unwanted wife by simply fabricating a lie, leaving her disgraced, destitute, and with no recourse. Third, it underscored the paramount value of truth and justice within the covenant community. Slander was not merely a private marital dispute but a grave offense against the moral fabric of society and God's absolute standard of truth. The substantial fine (100 shekels of silver, which was double the typical bride-price mentioned in Exodus 22:17) and the lifelong prohibition against divorce (Deuteronomy 22:19) served as powerful, multi-faceted deterrents against such malicious acts, ensuring both significant restitution for the wronged party and a lasting, inescapable consequence for the deceiver.
Christ-Centered Fulfillment
While Deuteronomy 22:19 provides a specific, rigorous legal framework for justice and the protection of the innocent within the Old Covenant, its underlying principles find profound fulfillment and transformative reinterpretation in Christ. The law's zealous protection of the innocent and its uncompromising condemnation of false accusation powerfully foreshadow Jesus Himself, who was the ultimate innocent victim of false witness, slander, and malicious accusations during His earthly ministry and trials (Matthew 26:59-60; Mark 14:56-59). He perfectly embodied the "virgin of Israel" in His sinless purity, yet was slandered and condemned. Furthermore, the law's emphasis on the sanctity and permanence of marriage, particularly when attempts are made to undermine it through deceit, points directly to Christ's own teaching on marriage as a lifelong, covenantal bond instituted by God from creation (Matthew 19:4-6). In the New Covenant, believers are called to embody the truth, integrity, and love championed in this ancient law, not merely out of fear of legal penalty but from a heart transformed by the indwelling Holy Spirit, reflecting the very character of Christ who is Himself "the way, and the truth, and the life" (John 14:6). The ultimate fulfillment lies in Christ's redemptive work, which brings true justice and restores honor, not through legal fines, but through His atoning sacrifice on the cross. This sacrifice covers all sin, including the sin of slander, and enables believers to live lives of truth, integrity, and love in Him, putting off the old self with its deceitful practices and putting on the new self, created in God's likeness in true righteousness and holiness (Colossians 3:9-10).