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 22:20 presents a critical conditional clause within the Mosaic Law, detailing the severe consequences for a newly married woman if her husband's accusation of pre-marital non-virginity is proven true. This verse sets the stage for a grave legal outcome, underscoring the profound importance of a woman's virginity in ancient Israelite society as a foundational element of marital integrity, family honor, and adherence to the covenant community's moral standards. It highlights a legal process where the absence of expected physical evidence of virginity would validate the husband's claim, leading to the prescribed communal judgment.
Context
Literary Context
Deuteronomy 22:20 is embedded within a comprehensive legal section of Deuteronomy (chapters 22-25) that outlines various civil, social, and moral statutes for the Israelite community. Specifically, this verse functions as the pivotal conditional statement within a detailed legal case concerning marital fidelity and pre-marital chastity, initiated by a husband's accusation against his new wife (Deuteronomy 22:13-21). The preceding verses (Deuteronomy 22:13-19) describe the husband bringing his accusation to the city elders, the bride's parents presenting counter-evidence, and the severe penalty for a false accusation. Deuteronomy 22:20 then articulates the grim alternative: the scenario where the accusation is found to be true, which directly precedes and justifies the ultimate consequence described in Deuteronomy 22:21. This structured legal narrative underscores the meticulous nature of Israelite jurisprudence regarding matters of sexual purity and the sanctity of the marital covenant.
Historical & Cultural Context
In the ancient Near East, and particularly within Israelite society, a woman's virginity at the time of marriage was of paramount importance. It was not merely a cultural expectation but a deeply entrenched social and religious requirement that signified her purity, the honor of her family, and the legitimacy of the marital union. Marriages were frequently arranged, and the bride's virginity was a crucial aspect of her family's reputation and the integrity of the lineage. The "tokens of virginity" (Hebrew: bᵉthûwlîym) typically referred to the physical evidence, such as bloodstains on the wedding night garment, which were presented as proof of the bride's virginity and the consummation of the marriage. The absence of such "tokens" implied pre-marital sexual activity, a transgression that brought immense shame upon the woman and her entire household, violating both societal norms and divine law. This cultural emphasis on virginity reflected a broader concern for sexual purity and the sanctity of the family unit as the foundational institution of the covenant community.
Key Themes
This verse, within its broader legal context, contributes significantly to several foundational themes in Deuteronomy. It powerfully reinforces the theme of Chastity and Sexual Purity, which is consistently upheld as a divine standard for God's covenant people. The severe consequences for pre-marital sexual activity, particularly for women, underscore the high value placed on sexual integrity within the marital covenant. Furthermore, the passage highlights the theme of Truth and Justice within Israelite jurisprudence; the legal process is designed to ascertain the truth of the accusation, with severe penalties for both false accusers (as seen in Deuteronomy 22:18-19) and proven offenders (as seen in Deuteronomy 22:21). This pursuit of truth was essential for maintaining order and righteousness within the community. Finally, the emphasis on family honor and the public nature of the judgment speaks to the theme of Societal Accountability and the collective responsibility of the community to uphold God's laws, ensuring the sanctity of marriage and the moral fabric of Israel. The detailed legal framework found throughout Deuteronomy 22 reflects God's meticulous concern for the well-being and moral purity of His people.
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "to speak," signifies a word, matter, or affair. In this legal context, "this thing" (H1697) refers to the specific accusation made by the husband: that his newly married wife was not a virgin before their marriage. The use of dâbâr here encapsulates the entire charge, emphasizing its gravity as a spoken claim that demands judicial verification.
This term (H571) denotes stability, certainty, and trustworthiness, and by extension, truth and faithfulness. In the legal setting of Deuteronomy 22:20, it refers to the factual veracity of the husband's accusation. The determination of whether "this thing be true" is the critical turning point of the legal process, shifting the focus from the initial accusation to the objective evidence (or lack thereof) that would confirm its validity. It speaks to the divine expectation that justice be rooted in objective truth and verifiable facts.
This masculine plural noun (H1331) refers collectively and abstractly to the state of being a virgin, and by implication and concretely, to the physical "tokens" or proofs of virginity. In ancient Israelite culture, these tokens were physical signs, typically bloodstains on the wedding night garment, expected to be present after the consummation of a marriage with a virgin bride. The absence of these bᵉthûwlîym was considered definitive physical evidence that the woman was not a virgin prior to marriage, thus substantiating the husband's claim and carrying profound social and religious implications.
Verse Breakdown
"But if this thing be true,"
This opening clause establishes the conditional nature of the severe judgment that will follow. "This thing" refers directly back to the husband's accusation (Deuteronomy 22:13) that his wife was not a virgin when he married her. The legal process, involving the elders and the parents, is designed precisely to ascertain the truth of this accusation, making this clause the critical hinge point of the entire legal scenario.
"[and the tokens of] virginity be not found"
This specifies the concrete evidence that would validate the husband's claim. The "tokens of virginity" refers to the expected physical signs (bloodstains on the bridal garment or sheet) that would confirm a bride's pre-marital chastity. The phrase "be not found" indicates that this expected proof of purity is absent, thereby substantiating the accusation of pre-marital sexual relations. This absence of evidence is presented as conclusive proof of guilt in this specific legal context.
"for the damsel:"
This identifies the accused party, the young woman (Hebrew: naʻărâh) who has recently been married. The legal focus is squarely on her status and actions prior to the marriage, and the implications for her and her family if the accusation stands. The colon at the end signifies that the verse is incomplete, leading directly to the prescribed punishment detailed in the subsequent verse, emphasizing the direct and severe consequence of the condition being met.
Literary Devices
Deuteronomy 22:20 primarily employs Legal Language, characterized by its precise, conditional phrasing typical of covenant law. The verse functions as a Conditional Statement ("But if..."), setting up a clear cause-and-effect relationship that dictates the legal outcome. This "if-then" structure is a hallmark of Mosaic legislation, providing unambiguous guidelines for judgment and consequence. There is also an element of Foreshadowing, as the verse, while not explicitly stating the punishment, strongly implies the severe consequences that will inevitably follow if the condition is met. The starkness of the phrase "be not found" emphasizes the Absence of Evidence as proof of guilt, a critical and definitive point in this specific legal case. Furthermore, the focus on "tokens of virginity" involves Symbolism, where these physical signs represent a deeper moral and social reality of purity, honor, and adherence to the covenant.
Theological and Thematic Connections
Deuteronomy 22:20, while detailing a specific ancient legal case, resonates with broader theological principles concerning the sanctity of marriage, sexual purity, and divine justice. God's law consistently upholds the integrity of the marital covenant as a foundational institution for human society and a reflection of His own faithfulness. The severe consequences for violating pre-marital chastity underscore God's high regard for sexual purity, viewing it not merely as a cultural norm but as an ethical imperative rooted in His holy character. This divine standard aims to protect the family unit, ensure legitimate lineage, and maintain the moral purity of the covenant community, reflecting the seriousness with which God views sexual sin and its impact on individuals and society. The emphasis on truth and evidence in this legal context also highlights God's demand for righteous judgment and the establishment of justice based on verifiable facts.
Reflection and Application
While the specific cultural and legal expressions of Deuteronomy 22:20 are deeply rooted in ancient Israelite society, the underlying principles of sexual purity, marital fidelity, and the pursuit of truth remain profoundly relevant for believers today. This passage challenges us to consider the sanctity of marriage as a divine institution, designed by God for holiness and covenant faithfulness. It reminds us that sexual intimacy is a sacred gift to be honored exclusively within the confines of marriage, and that God's standards for purity are not arbitrary restrictions but are for our ultimate good, protecting individuals, families, and communities from the destructive consequences of sexual sin. As followers of Christ, we are called to live with integrity, valuing truth and righteousness in all our relationships, and to understand that our bodies are temples of the Holy Spirit, to be used for God's glory. This passage, though challenging in its ancient context, serves as a stark reminder of the seriousness with which God views sexual sin and the enduring importance of upholding His moral standards in a world that often disregards them.
Questions for Reflection
FAQ
What does "tokens of virginity" specifically refer to in this ancient context?
In the ancient Near East, including Israelite society, "tokens of virginity" (Hebrew: bᵉthûwlîym) primarily referred to the physical evidence of a bride's virginity upon the consummation of marriage. This was commonly understood to be the bloodstains on the wedding night garment or bedsheet, resulting from the rupture of the hymen during first intercourse. This physical sign was presented as definitive proof of a woman's pre-marital chastity and was crucial for establishing the honor of the bride and her family, as well as the legitimacy of the marriage. While modern medical understanding recognizes that the hymen can be broken by non-sexual activities or may not bleed during first intercourse, this ancient cultural practice was widely accepted as a reliable indicator of virginity. The absence of such "tokens" was considered clear evidence of pre-marital sexual activity, leading to severe legal consequences as outlined in Deuteronomy 22:21.
Christ-Centered Fulfillment
While Deuteronomy 22:20 details a specific legal judgment under the Mosaic Law, its underlying principles of purity, covenant faithfulness, and the consequences of sin find their ultimate fulfillment and transformation in Christ. The Law, in its severity, exposes the depth of human sin and the impossibility of achieving righteousness through perfect adherence to its demands, thus pointing to our profound need for a Savior. Jesus, the Lamb of God who takes away the sin of the world, perfectly fulfilled the righteous requirements of the Law, not by external tokens, but by His sinless life and atoning death (as proclaimed in Matthew 5:17). He did not come to abolish the Law but to fulfill it, demonstrating God's unwavering standard of holiness while simultaneously providing the grace that the Law could not. In Christ, the focus shifts from external legal proofs to an internal transformation of the heart, where purity is a matter of spiritual regeneration and obedience to God's Spirit (as highlighted in Romans 8:4). The New Covenant emphasizes that believers are the Bride of Christ, called to a spiritual purity and faithfulness that transcends mere physical virginity, reflecting singular devotion to Him alone (as described in 2 Corinthians 11:2). Through His sacrifice, Christ cleanses us from all unrighteousness (as promised in 1 John 1:9), offering forgiveness and the power to live lives of sexual integrity and holiness, not out of fear of legalistic punishment, but out of love and gratitude for His redeeming grace (as exhorted in 1 Corinthians 6:18-20).