TRV
Translation
King James Version
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:
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:
World English Bible Messianic
But if the man finds the lady who is pledged to be married in the field, and the man forces her, and lies with her; then only the man who lay with her shall die;
Geneva Bible (1599)
But if a man finde a betrothed mayde in the field, and force her, and lye with her, then the man that lay with her, shall dye alone:
Young's Literal Translation
`And if in a field the man find the damsel who is betrothed, and the man hath laid hold on her, and lain with her, then hath the man who hath lain with her died alone;
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Commentary on Deuteronomy 22 verses 13–30
13 ¶ If any man take a wife, and go in unto her, and hate her,
14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:
16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.
18 And the elders of that city shall take that man and chastise him;
19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
20 But if this thing be true, and the tokens of virginity be not found for the damsel:
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.
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.
23 If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her;
24 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.
25 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:
26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbour, and slayeth him, even so is this matter:
27 For he found her in the field, and the betrothed damsel cried, and there was none to save her.
28 If a man find a damsel that is a virgin, which is not betrothed, and lay hold on her, and lie with her, and they be found;
29 Then the man that lay with her shall give unto the damsel's father fifty shekels of silver, and she shall be his wife; because he hath humbled her, he may not put her away all his days.
30 A man shall not take his father's wife, nor discover his father's skirt.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–30. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Deuteronomy 22:25 presents a critical statute within ancient Israelite law, addressing the severe crime of sexual assault against a betrothed woman in an isolated setting. This law unequivocally mandates capital punishment solely for the male perpetrator, presuming the woman's innocence due to her inability to cry out for help in the "field." It powerfully demonstrates God's profound concern for justice, the protection of the vulnerable, and the absolute condemnation of sexual violence, treating the violation of a betrothed woman with the same gravity as adultery and establishing a clear legal precedent for consent and accountability.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 22:25 employs Casuistic Law, a prevalent legal form in the Old Testament that presents specific hypothetical cases ("If X happens, then Y is the consequence") to establish clear legal precedents. This structure allows for direct application of justice and removes ambiguity. The passage's direct contrast with the "in the city" scenario in Deuteronomy 22:23-24 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 and the welfare of the oppressed.
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, and inspiring us to create environments where such evil cannot thrive.
Questions for Reflection
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), 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, 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, 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). 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). 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.