Deuteronomy 22:25

KJV

But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:

KJV (with Strong's)

But if a man {H376} find {H4672} a betrothed {H781} damsel {H5291} in the field {H7704}, and the man {H376} force {H2388} her, and lie {H7901} with her: then the man {H376} only that lay {H7901} with her shall die {H4191}:

Complete Jewish Bible

"But if the man comes upon the engaged girl out in the countryside, and the man grabs her and has sexual relations with her, then only the man who had intercourse with her is to die.

Berean Standard Bible

But if the man encounters a betrothed woman in the open country, and he overpowers her and lies with her, only the man who has done this must die.

American Standard Version

But if the man find the damsel that is betrothed in the field, and the man force her, and lie with her; then the man only that lay with her shall die:

Commentary

### SUMMARY
Deuteronomy 22:25 outlines a specific law regarding sexual assault in ancient Israel, mandating capital punishment solely for the male perpetrator when a betrothed woman is raped in an isolated "field" setting. This legal distinction unequivocally establishes the woman's innocence by presuming her inability to cry out for help, thereby demonstrating God's profound concern for justice, the protection of the vulnerable, and the severe condemnation of sexual violence, treating the violation of a betrothed woman with the same gravity as adultery.

### CONTEXT
* **Literary Context:** Deuteronomy 22:25 is situated within a broader section of Mosaic Law (Deuteronomy 12-26) that details various civil, social, and religious statutes for the Israelite community. More specifically, it is part of a series of laws concerning sexual purity, marriage, and family integrity (Deuteronomy 22:13-30). This verse directly follows and is designed to be contrasted with the scenario presented in [Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Law for Rape in the City"), which addresses the rape of a betrothed woman "in the city." The distinction between "in the field" and "in the city" is crucial for understanding the legal nuance, as it determines the woman's culpability based on her ability to cry out for help, thus highlighting the law's meticulous approach to evidence and consent.
* **Historical & Cultural Context:** In ancient Israelite society, betrothal was a legally binding agreement, often lasting for a year or more, and was considered as serious as full marriage, though not yet consummated. A betrothed woman was legally considered "married" to her future husband, meaning any sexual violation against her was treated with the gravity of adultery, a capital offense. The phrase "in the field" is a critical detail that reflects the legal realities of the time. It implies an isolated, unpopulated location where a woman's cries for help would go unheard, thereby providing irrefutable proof of her lack of consent and her inability to resist or summon aid. This legal provision protected the victim from accusations of complicity, which was a significant concern in a society where a woman's honor and purity were paramount.
* **Key Themes:** This verse contributes significantly to several key themes within Deuteronomy and the broader Old Testament. Firstly, it underscores **Divine Justice and the Protection of the Vulnerable**, demonstrating God's active intervention to safeguard those who cannot defend themselves, particularly women in situations of extreme vulnerability. The absolute exoneration of the victim and the severe punishment of the perpetrator highlight God's unwavering commitment to righteous judgment, a theme echoed in passages like [Psalm 82:3-4](/psalms/82-3 "Psalm 82:3-4 - Defend the Poor and Needy"). Secondly, it emphasizes the **Sanctity of Sexual Purity and Marriage**, treating sexual assault as a profound violation not only of an individual but also of the sacred covenant of marriage (even in its betrothal stage) and the community's moral fabric. This aligns with the comprehensive sexual ethics found throughout the Mosaic Law, such as in [Leviticus 18](/leviticus/18 "Leviticus 18 - Prohibited Sexual Relations"). Lastly, the "in the field" clause implicitly defines the **Nature of Consent**, establishing that true consent must be freely given and cannot be assumed when a person is overpowered or unable to resist or call for help, a principle that resonates with universal ethical considerations of human autonomy and dignity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Betrothed (Hebrew, _'aras'_):** This verb signifies a legally binding engagement or espousal. In ancient Israel, betrothal was far more than a casual promise; it was a formal, contractual agreement that rendered the woman legally "married" to her future husband, even before the marriage was publicly celebrated or consummated. This legal status meant that any sexual act with a betrothed woman by someone other than her intended husband was considered adultery, a capital offense, underscoring the sanctity and seriousness of the marital covenant from its earliest stages.
* **Force (Hebrew, _chazaq'_):** The root meaning of _chazaq_ is "to be strong," "to seize," "to overpower," or "to hold fast." In the context of Deuteronomy 22:25, it unequivocally denotes an act of violent compulsion and physical overcoming. This term leaves no ambiguity regarding the non-consensual nature of the act, emphasizing that the perpetrator used superior strength to subdue the victim against her will. It is a crucial legal term that establishes the crime as rape, distinguishing it from consensual sexual relations or seduction.

#### Verse Breakdown
* **"But if a man find a betrothed damsel in the field":** This clause sets the specific circumstances for the law's application. The "betrothed damsel" identifies her legal status as being virtually married, thus elevating the crime against her to the level of adultery. The phrase "in the field" is the critical contextual detail, signifying an isolated, unpopulated location. This isolation is key because it means her cries for help would be unheard, thereby legally establishing her innocence and lack of complicity in the act.
* **"and the man force her, and lie with her":** This describes the criminal act itself. "Force her" (from the Hebrew _chazaq_) explicitly indicates a violent, non-consensual act, emphasizing the perpetrator's use of power to overcome the victim. "Lie with her" refers to the sexual intercourse. Together, these phrases unequivocally define the act as rape, highlighting its violent and coercive nature.
* **"then the man only that lay with her shall die":** This prescribes the severe legal consequence. Capital punishment is mandated for the perpetrator alone. The woman is fully exonerated, her innocence confirmed by the circumstances ("in the field") which preclude any possibility of her consent or failure to cry out. This demonstrates God's absolute condemnation of sexual violence and His unwavering protection of the victim, ensuring that justice is served against the aggressor.

#### Literary Devices
Deuteronomy 22:25 employs **Casuistic Law**, a common legal form in the Old Testament that presents specific hypothetical cases ("If X happens, then Y is the consequence") to establish legal precedents. This structure allows for clear and direct application of justice. The passage's direct contrast with the "in the city" scenario in [Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Law for Rape in the City") serves as a powerful instance of **Juxtaposition**, highlighting the critical role of circumstantial evidence (the location and the ability to cry out) in determining guilt and innocence. The phrase "in the field" functions as a potent **Symbol** or **Metonymy** for isolation, vulnerability, and the absence of witnesses, which unequivocally proves the non-consensual nature of the act and the victim's blamelessness. Furthermore, the severity of the prescribed punishment acts as a strong **Deterrent**, underscoring the profound gravity with which God views sexual violence and the violation of human dignity and covenantal purity.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 22:25 profoundly reveals God's character as a righteous judge who champions the cause of the vulnerable and condemns sexual violence with utmost severity. It establishes a divine precedent for justice that prioritizes the victim's experience and punishes the aggressor unequivocally. This law underscores the sanctity of human dignity and the seriousness with which God views any violation of it, especially within the context of sexual purity and the covenantal institution of marriage. It reflects a standard of justice far ahead of its time, emphasizing consent and protecting the innocent, demonstrating God's meticulous care for the moral fabric of His people and His unwavering commitment to righteousness.
* [Exodus 22:16-17](/exodus/22-16 "Exodus 22:16-17 - Seduction of an Unbetrothed Virgin")
* [Leviticus 18:6-23](/leviticus/18-6 "Leviticus 18:6-23 - Prohibited Sexual Relations")
* [Proverbs 6:27-29](/proverbs/6-27 "Proverbs 6:27-29 - Consequences of Adultery")

### REFLECTION AND APPLICATION
While the specific legal framework of Deuteronomy 22:25 is rooted in ancient Israelite society, its underlying principles resonate deeply with contemporary understanding of justice, consent, and the sanctity of human dignity. This passage unequivocally condemns sexual violence, demonstrating God's fierce protection of victims and His righteous wrath against perpetrators. It challenges us to cultivate societies where the vulnerable are safeguarded, where consent is paramount and clearly understood as freely given, and where justice is swift and unwavering for those who violate others. For believers, it calls us to embody God's heart for justice, to advocate for the oppressed, and to uphold the highest standards of sexual purity and respect for others' bodies as temples of the Holy Spirit. It reminds us that sexual sin is not merely a personal transgression but a profound violation against another person and against God's holy design, demanding both accountability and compassion.

#### Questions for Reflection
* **How does this ancient law challenge modern societal views on consent and victim blaming, particularly in cases of sexual assault?**
* **In what ways can we, as individuals and communities, better reflect God's heart for justice and protection of the vulnerable from sexual violence today?**
* **What does the severity of the punishment in this verse teach us about God's view of sexual purity and the sanctity of human relationships?**

### FAQ
**Why is the location ("in the field" vs. "in the city") so important in this law?**

Answer: The distinction between "in the field" and "in the city" is absolutely crucial in this law because it serves as the legal mechanism to determine the woman's culpability and unequivocally establish the lack of consent. If the assault occurred "in the city" (as in [Deuteronomy 22:23-24](/deuteronomy/22-23 "Deuteronomy 22:23-24 - Law for Rape in the City")), the expectation was that the woman could cry out for help, and if she didn't, her silence was interpreted as implied consent, leading to both parties being punished for adultery. However, "in the field" implies an isolated location where her cries would go unheard, thereby proving that she was overpowered and unable to resist or call for aid. This legal nuance ensured her complete exoneration and placed the full blame and capital punishment solely on the perpetrator, highlighting God's meticulous concern for justice and the protection of victims from false accusation.

### CHRIST-CENTERED FULFILLMENT
While Deuteronomy 22:25 provides a legal framework for justice in ancient Israel, its deeper theological currents find their ultimate fulfillment in Christ. The law's uncompromising demand for justice against sexual violence, and its profound concern for the vulnerable, points to the righteous character of God, who is perfectly revealed in Jesus. Christ, as the [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the full weight of humanity's sin, including every act of violence and injustice, on the cross, demonstrating God's ultimate judgment against sin and His provision for redemption. Furthermore, Jesus consistently championed the marginalized and vulnerable, extending grace and dignity to those society had cast aside, such as the woman caught in adultery in [John 8:1-11](/john/8-1 "John 8:1-11 - Jesus and the Woman Caught in Adultery"), not condoning sin but offering transformative mercy and a call to new life. The New Testament calls believers to a higher standard of purity, not merely avoiding outward acts but purifying the heart and mind, recognizing that even lustful thoughts are sinful ([Matthew 5:28](/matthew/5-28 "Matthew 5:28 - Lustful Thoughts")). Ultimately, the law's protection of the betrothed woman foreshadows Christ's zealous protection of His bride, the Church, whom He sanctifies and presents to Himself "without stain or wrinkle or any other blemish, but holy and blameless" ([Ephesians 5:25-27](/ephesians/5-25 "Ephesians 5:25-27 - Christ and the Church")). Through Christ, God's justice is perfectly satisfied, and His compassion for the broken is eternally extended, offering healing and restoration where the law could only condemn.

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.