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 22:24 outlines a severe legal consequence within ancient Israelite society for a specific sexual transgression: a betrothed woman who commits sexual sin by consent within the city, along with the man involved, is to be executed by stoning. This judgment, carried out publicly at the city gate, powerfully 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, thereby maintaining their holiness and distinctiveness.
Context
Literary Context
This verse is deeply embedded within the Deuteronomic code, a comprehensive collection of laws and exhortations delivered by Moses to the Israelites on the plains of Moab, immediately prior to their entry into the Promised Land. Deuteronomy 22 specifically addresses a diverse array of social and moral regulations, including those pertaining to sexual purity, the protection of vulnerable individuals, and the overarching imperative to maintain communal holiness. The immediate preceding verses (Deuteronomy 22:23-27) meticulously delineate various scenarios of sexual transgression involving a betrothed woman. A crucial distinction is drawn between a consensual act occurring "in the city" (as in Deuteronomy 22:23-24) and an act of rape occurring "in the field" (Deuteronomy 22:25-27). In the urban setting, 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" served as the traditional public forum for legal proceedings, judgments, and executions in ancient Israel, thereby emphasizing the public nature and extreme severity of both the crime and its prescribed punishment.
Historical & Cultural Context
In ancient Israel, betrothal was a legally binding commitment, often regarded with the same seriousness as marriage itself, requiring a formal divorce for its dissolution. Consequently, sexual relations during the betrothal period were viewed as a profound violation of the future marital covenant and a grave dishonor to the families involved. The Israelite legal system was inherently communal, with elders typically presiding over judicial matters at the city gate, which functioned as the vibrant hub for all public life, encompassing commerce, social gatherings, and judicial proceedings. The prescribed punishment of stoning was a communal act, powerfully symbolizing the entire community's rejection of the sin and its collective participation in purging the evil from their midst. This practice deeply reflected the collectivist nature of Israelite society, where the sin of an individual could bring defilement and divine judgment upon the entire nation, as vividly illustrated by Achan's sin and its repercussions in Joshua 7. These laws were meticulously designed not merely for individual justice but fundamentally for the preservation of the nation's covenant relationship with God, establishing a distinct and elevated standard of moral conduct that sharply contrasted with the surrounding pagan cultures.
Key Themes
Deuteronomy 22:24 contributes significantly to several major theological and narrative themes woven throughout Deuteronomy and the broader Pentateuch. Firstly, it powerfully reinforces the Sanctity of Marriage and Betrothal, portraying these institutions as divinely ordained and absolutely 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 unequivocally emphasizes Justice and Accountability, holding both the man and the woman fully responsible for their consensual actions under the law, thereby reflecting the principle of equitable justice inherent within the Mosaic covenant. The capital punishment underscores the profound 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 the Moral Purity of the Community. This command signifies the collective responsibility of the community to decisively purge sin and maintain holiness, thereby ensuring God's continued presence and blessing. This imperative to "put away evil" appears multiple times throughout Deuteronomy, emphasizing the urgent need for decisive action against practices that defile the nation, such as dealing with false prophets in Deuteronomy 13:5 or rebellious children in Deuteronomy 21:21. 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
The Hebrew verb עָנָה (H6031, ʻânâh), often translated as "humbled," "afflicted," or "violated," carries a strong connotation of forceful degradation, subjugation, 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, defilement, and an assault on her honor and future.
The Hebrew word שַׁעַר (H8179, shaʻar) 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.
The Hebrew verb בָּעַר (H1197, bâʻar), translated here as "put away," is a primitive root meaning "to kindle, i.e., consume (by fire or by eating)." In a figurative sense, as used here, it means "to remove, to purge, to utterly consume or destroy." When combined with "evil" (H7451, raʻ), the phrase "put away evil" signifies a decisive and complete removal of moral corruption from the community. This command is not merely about punishment but about purification and preservation of the community's holiness, reflecting the theological principle that sin, if unaddressed, defiles the entire nation and jeopardizes its relationship with God.
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 profound 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 and Deuteronomy 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.
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
FAQ
Why was the punishment for this specific type of adultery so severe?
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 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"?
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?
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, 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, 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), 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). 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).