Deuteronomy 22:24

KJV

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.

KJV (with Strong's)

Then ye shall bring {H3318} them both {H8147} out unto the gate {H8179} of that city {H5892}, and ye shall stone {H5619} them with stones {H68} that they die {H4191}; the damsel {H5291}, because {H834}{H1697} she cried {H6817} not, being in the city {H5892}; and the man {H376}, because {H834}{H1697} he hath humbled {H6031} his neighbour's {H7453} wife {H802}: so thou shalt put away {H1197} evil {H7451} from among {H7130} you.

Complete Jewish Bible

you are to bring them both out to the gate of the city and stone them to death - the girl because she didn't cry out for help, there in the city, and the man because he has humiliated his neighbor's wife. In this way you will put an end to such wickedness among you.

Berean Standard Bible

you must take both of them out to the gate of that city and stone them to death—the young woman because she did not cry out in the city, and the man because he has violated his neighbor’s wife. So you must purge the evil from among you.

American Standard Version

then ye shall bring them both out unto the gate of that city, and ye shall stone them to death with stones; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor’s wife: so thou shalt put away the evil from the midst of thee.

Commentary

### SUMMARY
Deuteronomy 22:24 details a severe legal consequence for a specific form of adultery in ancient Israelite society, prescribing capital punishment by stoning for both a betrothed woman who commits sexual sin within the city and the man involved. This judgment, executed publicly at the city gate, underscores the community's unwavering commitment to moral purity, the sanctity of marriage, and the imperative to purge grave evil from among God's covenant people.

### CONTEXT
* **Literary Context:** This verse is situated within the Deuteronomic code, a comprehensive collection of laws and exhortations delivered by Moses to the Israelites on the plains of Moab, just before their entry into the Promised Land. Deuteronomy 22 specifically addresses various social and moral regulations, including those concerning sexual purity, the protection of vulnerable individuals, and the maintenance of communal holiness. The immediate preceding verses (Deuteronomy 22:23-27) delineate different scenarios of sexual transgression involving a betrothed woman, with the distinction between a consensual act in the city (Deuteronomy 22:23-24) and rape in the field (Deuteronomy 22:25-27) being crucial. In the city, the woman's failure to cry out for help is interpreted as an indication of her consent, as her cries would presumably be heard and aid rendered in a populated area. The "gate of that city" was the traditional public forum for legal proceedings, judgments, and executions in ancient Israel, underscoring the public nature and severity of the crime and its punishment.
* **Historical & Cultural Context:** In ancient Israel, betrothal was a legally binding commitment, often considered as serious as marriage itself, requiring a formal divorce for dissolution. Sexual relations during betrothal were thus viewed as a profound violation of the future marital covenant and the honor of the families involved. The legal system was communal, with elders often presiding at the city gate, which served as the hub for all public life, including commerce, social gatherings, and judicial matters. The prescribed punishment of stoning was a communal act, symbolizing the entire community's rejection of the sin and its participation in purging the evil from their midst. This reflected the collectivist nature of Israelite society, where the sin of an individual could bring defilement and divine judgment upon the entire nation, as seen in cases like Achan's sin in [Joshua 7](/joshua/7 "Joshua 7 - Achan's Sin and Israel's Defeat"). The laws were designed not merely for individual justice but for the preservation of the nation's covenant relationship with God, emphasizing a high standard of moral conduct distinct from surrounding pagan cultures.
* **Key Themes:** Deuteronomy 22:24 contributes significantly to several major theological and narrative themes within Deuteronomy and the broader Pentateuch. Firstly, it powerfully reinforces the **Sanctity of Marriage and Betrothal**, portraying these institutions as divinely ordained and foundational to the social and moral fabric of Israel. The severe penalty for their violation highlights God's jealous guarding of the covenant of marriage. Secondly, the verse emphasizes **Justice and Accountability**, holding both the man and the woman fully responsible for their actions under the law, reflecting the principle of equitable justice within the Mosaic covenant. The capital punishment underscores the seriousness with which God viewed sexual immorality and violations of the covenant. Thirdly, and most prominently, the concluding phrase, "so thou shalt put away evil from among you," highlights the recurring Deuteronomic theme of **Moral Purity of the Community**. This command signifies the collective responsibility of the community to purge sin and maintain holiness, ensuring God's continued presence and blessing. This imperative to "put away evil" appears multiple times throughout Deuteronomy, emphasizing the need for decisive action against practices that defile the nation, such as dealing with false prophets in [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Purging Evil from Among You") or rebellious children in [Deuteronomy 21:21](/deuteronomy/21-21 "Deuteronomy 21:21 - Punishment for a Rebellious Son"). Finally, the public and severe nature of the punishment served as a strong **Deterrent** against similar offenses, aiming to uphold the highest moral standards within the covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Humbled (Hebrew, _‘innah_):** The Hebrew verb עִנָּה (_‘innah_), often translated as "humbled," "afflicted," or "violated," carries a strong connotation of forceful degradation or sexual violation in this context. It describes the man's act of bringing low or defiling the woman, emphasizing his culpability in violating her person and the sanctity of her betrothal. This term underscores the gravity of the offense as an act of profound disrespect and defilement.
* **Gate (Hebrew, _sha'ar_):** The Hebrew word שַׁעַר (_sha'ar_) refers to the city gate, which was far more than a mere entrance. In ancient Israelite society, the gate was the central public square, serving as the primary location for legal proceedings, judicial rulings, commercial transactions, and social gatherings. Bringing the accused "out unto the gate" signified a public trial and execution, ensuring transparency, communal witness, and maximum deterrent effect. It symbolized the community's collective judgment and participation in upholding the law.
* **Put away evil (Hebrew, _bi‘arta hara‘ miqirbeka_):** The phrase בִּעַרְתָּ הָרָע מִקִּרְבֶּךָ (_bi‘arta hara‘ miqirbeka_) is a strong imperative, meaning "you shall utterly remove/purge the evil from your midst." This command is not merely about punishment but about purification and preservation of the community's holiness. It reflects the theological principle that sin, if unaddressed, defiles the entire nation and jeopardizes its relationship with God. The act of purging evil was essential for maintaining God's presence and blessing among His people.

#### Verse Breakdown
* **"Then ye shall bring them both out unto the gate of that city,"**: This clause establishes the public nature of the judgment and execution. The "gate of that city" was the designated place for judicial proceedings, ensuring that the entire community would witness the consequences of violating God's law. This public spectacle served as a powerful deterrent and a demonstration of communal commitment to justice.
* **"and ye shall stone them with stones that they die;"**: This specifies the method of capital punishment: stoning. Stoning was a communal act, where the entire community participated in the execution, signifying their collective responsibility in upholding the covenant and purging evil. It was a severe and decisive method, emphasizing the absolute gravity of the offense in God's eyes.
* **"the damsel, because she cried not, [being] in the city;"**: This crucial clause provides the specific condition for the woman's culpability. Her failure to cry out for help while "in the city" implied her consent, as her cries would presumably have been heard by others. This distinguishes her case from that of a woman raped in the field (Deuteronomy 22:25-27), where her presumed inability to cry out or be heard negated her culpability.
* **"and the man, because he hath humbled his neighbour's wife:"**: This part of the verse assigns culpability to the man, identifying his offense as "humbled his neighbour's wife." This refers to the act of sexual violation, which was a profound offense against the woman, her family, and the sanctity of the betrothal/marriage covenant. The law holds both parties accountable for their consensual participation in the transgression.
* **"so thou shalt put away evil from among you."**: This concluding phrase is a theological statement of purpose. The severe punishment was not merely retributive but purificatory. It was intended to cleanse the community of moral defilement, ensuring that the evil of sexual immorality did not fester and spread, thereby preserving the nation's holiness and its covenant relationship with Yahweh.

#### Literary Devices
Deuteronomy 22:24 employs several literary devices to convey its message with force and clarity. The verse functions as a **Legal Formula**, presenting a clear, concise, and prescriptive command for a specific transgression, characteristic of ancient Near Eastern legal codes. The use of the direct address "ye shall" and "thou shalt" creates a sense of immediate and personal responsibility for the community and its leaders. There is an implied **Contrast** with the preceding and succeeding verses (Deuteronomy 22:23, 22:25-27), highlighting the critical distinction between consensual adultery in the city and rape in the field, which dictates the woman's culpability. The phrase "put away evil from among you" serves as a powerful **Motive Clause**, explaining the theological rationale behind the harsh penalty and functioning as a recurring **Refrain** throughout Deuteronomy, underscoring the imperative of communal purity. The act of **Stoning** itself is highly **Symbolic**, representing the collective rejection and expulsion of sin by the entire community, ensuring that the defilement is thoroughly purged. The "gate of that city" is also **Symbolic**, representing the public sphere of justice and communal accountability.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:24 stands as a stark reminder of God's absolute holiness and His unwavering commitment to the sanctity of the covenant. The severity of the law against adultery reflects not only the high value God places on marriage as a divine institution but also the profound defilement that sexual sin brings upon individuals and the community. This law underscores the principle that sin is not merely a private matter but has communal consequences, threatening the very fabric of God's holy nation. The command to "put away evil" reveals God's desire for His people to live in purity, reflecting His own character, and to maintain a distinct witness in a fallen world. This pursuit of holiness was essential for Israel's continued enjoyment of God's presence and blessing within the Promised Land.

* [Exodus 20:14](/exodus/20-14 "Exodus 20:14 - The Seventh Commandment")
* [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Punishment for Adultery")
* [Deuteronomy 13:5](/deuteronomy/13-5 "Deuteronomy 13:5 - Purging Evil from Among You")

### REFLECTION AND APPLICATION
While the literal application of stoning is not practiced in Christian communities today, the underlying principles of Deuteronomy 22:24 remain profoundly relevant for believers. This verse underscores God's unwavering commitment to purity, the sanctity of marriage, and the serious consequences of sexual sin. It calls us to recognize that our actions have ripple effects beyond ourselves, impacting the spiritual health and witness of the wider community. For believers, this passage highlights the importance of upholding God's high standards for sexual conduct, honoring marriage as a sacred covenant, and striving for personal and communal holiness. It challenges us to confront sin decisively within our lives and churches, not through physical punishment, but through spiritual discipline, repentance, and upholding biblical ethics. The call to "put away evil" translates into a commitment to fostering environments where sin is not tolerated but addressed with grace and truth, leading to restoration and purity, ensuring that the church remains a vibrant and undefiled witness to Christ's transforming power.

#### Questions for Reflection
* **How does the severity of this ancient law inform our understanding of God's view on sexual purity and the sanctity of marriage today?**
* **In what ways can the church community "put away evil from among you" in a manner consistent with New Testament teachings?**
* **How does this passage challenge our contemporary cultural views on consent, accountability, and the consequences of sexual sin?**
* **What practical steps can individuals and communities take to foster an environment that honors God's standards for sexual conduct and marriage?**

### FAQ
**Why was the punishment for this specific type of adultery so severe?**

Answer: The severity of the punishment reflects the profound seriousness with which God viewed the violation of the marriage covenant and the defilement of the community. In ancient Israel, marriage was a foundational institution, divinely ordained and essential for societal stability and the purity of God's covenant people. Adultery was not merely a personal transgression but an offense against God, the offended spouse, their families, and the entire community. The public execution by stoning served multiple purposes: it was a deterrent, a means of purging moral evil from the community, and a clear demonstration of God's holy standards. This reflects the principle seen in [Leviticus 20:10](/leviticus/20-10 "Leviticus 20:10 - Punishment for Adultery") and other passages that capital punishment was prescribed for offenses that threatened the very existence and holiness of the covenant nation.

**What is the significance of the phrase "because she cried not"?**

Answer: This phrase is crucial for understanding the woman's culpability in this specific scenario. "Crying not" implies her consent to the act. The context (Deuteronomy 22:23-27) distinguishes between a sexual act occurring "in the city" and one "in the field." If the act occurred in the city, it was presumed that if the woman had been unwilling, her cries for help would have been heard and she would have been rescued. Her silence, therefore, indicated her complicity. Conversely, if the act occurred "in the field" (Deuteronomy 22:25-27), it was presumed that even if she cried out, there would be no one to hear or rescue her, thus her silence or lack of resistance was not taken as consent, and only the man was held guilty of rape. This distinction highlights a sophisticated understanding of consent within the Mosaic Law.

**How does this ancient law apply to believers today, given that stoning is not practiced?**

Answer: While the literal practice of stoning is not applicable under the New Covenant, the underlying theological principles remain profoundly relevant. This verse reveals God's unchanging character—His holiness, His justice, and His unwavering commitment to purity and the sanctity of marriage. For believers today, it serves as a powerful reminder of the gravity of sexual sin in God's eyes and the importance of upholding biblical standards for sexual conduct and marital fidelity. It calls us to a high standard of personal holiness and communal accountability, where sin is not condoned but addressed with grace and truth. Jesus Himself elevated the standard of purity to the heart level in [Matthew 5:28](/matthew/5-28 "Matthew 5:28 - Jesus on Lust"), demonstrating that God's concern extends beyond outward actions to inner desires. The church, as God's covenant community, is still called to "put away evil" (1 Corinthians 5:13), not through physical punishment, but through spiritual discipline, repentance, and the pursuit of Christ-like character, ensuring its purity and effective witness.

### CHRIST-CENTERED FULFILLMENT
Deuteronomy 22:24, with its severe penalties for sexual sin and its command to "put away evil," profoundly points to the necessity and sufficiency of Christ. The law, in its unyielding demand for perfect obedience and its harsh judgment for transgression, reveals the depth of human sinfulness and our utter inability to perfectly fulfill God's righteous requirements. It demonstrates that the wages of sin truly are death, and that a holy God cannot tolerate evil in His presence. Jesus Christ, however, perfectly fulfilled the law's demands, living a life of absolute purity and obedience. Furthermore, He bore the full weight of the law's curse for us, taking upon Himself the punishment that our sins deserved. In the dramatic encounter with the woman caught in adultery in [John 8:1-11](/john/8-1 "John 8:1-11 - The Woman Caught in Adultery"), Jesus did not negate the law's truth about sin, but demonstrated a divine grace that both forgives and transforms, commanding "Go, and from now on sin no more." He is the ultimate "Lamb of God who takes away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), the one who truly "puts away evil" not merely from a community by execution, but from the very hearts of His people through His atoning sacrifice. Through His death and resurrection, Christ has broken the power of sin, enabling believers to live in newness of life, empowered by the Holy Spirit to pursue the very purity and holiness that the Deuteronomic law demanded ([Romans 8:3-4](/romans/8-3 "Romans 8:3-4 - The Law Fulfilled in Christ")). Thus, the call to "put away evil" in the New Covenant is fulfilled through our union with Christ, who cleanses us and empowers us to flee sexual immorality and honor God with our bodies ([1 Corinthians 6:18-20](/1_corinthians/6-18 "1 Corinthians 6:18-20 - Flee Sexual Immorality")).

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

1 Corinthians 5:13

But them that are without God judgeth. Therefore put away from among yourselves that wicked person.

Deuteronomy 21:14

And it shall be, if thou have no delight in her, then thou shalt let her go whither she will; but thou shalt not sell her at all for money, thou shalt not make merchandise of her, because thou hast humbled her.

Deuteronomy 22:21

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.

Deuteronomy 22:22

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.

Matthew 1:20

But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost.

Deuteronomy 13:5

And that prophet, or that dreamer of dreams, shall be put to death; because he hath spoken to turn [you] away from the LORD your God, which brought you out of the land of Egypt, and redeemed you out of the house of bondage, to thrust thee out of the way which the LORD thy God commanded thee to walk in. So shalt thou put the evil away from the midst of thee.

1 Corinthians 5:2

And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.