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.
Continue studying Deuteronomy 22:29 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Deuteronomy 22:29 presents a specific legal statute within the Mosaic Law, outlining the mandatory consequences for a man who has sexual relations with an unbetrothed virgin. This law requires the man to pay a substantial monetary compensation to the woman's father, to marry the woman, and, crucially, forbids him from ever divorcing her. This provision served as a multi-faceted response: a significant penalty for the offender, a deterrent against similar acts, and a vital measure of protection and provision for the woman, ensuring her social standing and economic security in a society where a woman's virginity and marital status were fundamental to her honor and future.
Context
Literary Context
Deuteronomy 22:29 is embedded within a broader corpus of civil and social legislation found in the Deuteronomic Code, specifically chapters 22-25. This section meticulously addresses various aspects of Israelite community life, including sexual purity, family integrity, and property rights, all designed to establish a holy and just society under God's covenant. This particular verse directly follows and provides the legal remedy for the scenario described in Deuteronomy 22:28, where a man "finds a virgin who is not betrothed, and lays hold of her and lies with her." The immediate juxtaposition underscores the law's direct and prescriptive nature, demonstrating the Mosaic Law's comprehensive approach to maintaining order and protecting vulnerable members within the covenant community. These laws collectively define what it means for Israel to be a distinct and consecrated nation, set apart from the surrounding pagan cultures.
Historical & Cultural Context
In ancient Israelite society, a woman's virginity was paramount, serving as a cornerstone of her personal honor, her family's reputation, and her eligibility for marriage. Marriage itself was a foundational social and economic institution, often arranged between families and involving the transfer of a "bride price" (mohar) from the groom's family to the bride's father as a form of compensation for the loss of a daughter's labor and a guarantee of her provision. A woman who was not a virgin, especially outside the context of marriage, faced severe social ostracism, economic hardship, and significantly diminished, if not destroyed, marriage prospects. The act described in Deuteronomy 22:28 was thus a profound transgression, not only against the individual woman but against her family's honor and the moral fabric of the community. The law in verse 29, therefore, aimed to impose a severe penalty on the offender while simultaneously providing a framework for the woman's future, offering her a measure of justice and security in a culture where her status was largely defined by her marital and familial connections.
Key Themes
This verse powerfully articulates several enduring themes central to the Deuteronomic code and the broader Old Testament narrative. Firstly, it champions Justice and Restitution, mandating a substantial payment of fifty shekels of silver, which was the standard bride price for a virgin, as evidenced in Exodus 22:16-17. This payment served as both compensation to the father and a punitive fine for the offender. Secondly, it highlights the Protection of the Vulnerable, specifically the unbetrothed virgin. By compelling the man to marry her and prohibiting divorce, the law ensured her social and economic security, preventing her from being left stigmatized and destitute in a society where an unmarried, non-virgin woman had little recourse. Thirdly, the law underscores the Severity of Sexual Sin and Accountability for the offender. The lifelong, irrevocable marital bond served as a harsh and permanent penalty, emphasizing the gravity of his act and preventing him from discarding the woman after violating her, a stark contrast to the general provisions for divorce found in Deuteronomy 24:1-4. Finally, it reinforces the Sanctity of Marriage and Family Honor, upholding the importance of proper marital unions and the preservation of purity and integrity within the Israelite community, reflecting God's design for human relationships.
Exposition and Analysis
Key Word Analysis
The verb שָׁכַב (shâkab), translated "lay with," is a primitive root meaning "to lie down" for various purposes, including rest, sexual connection, or even decease. In the context of Deuteronomy 22:29, it specifically denotes sexual intercourse. Its inclusion highlights the physical act that forms the basis of the legal transgression, setting the stage for the subsequent consequences. While seemingly neutral, in this context of an unbetrothed virgin and the subsequent "humbled her" (ʻânâh), it implies an act that violates the woman's purity and societal standing.
The Hebrew verb עָנָה (ʻânâh), translated "humbled her," carries a profound and multi-layered meaning beyond mere sexual intercourse. It primarily signifies to depress, afflict, oppress, or humiliate. In biblical usage, it often describes the subjugation, mistreatment, or violation of individuals, implying a loss of dignity, status, or well-being. Here, it underscores that the man's action was not simply a physical act but a deep assault on the woman's intrinsic worth, her honor, and her societal position, inflicting profound shame and detriment to her future prospects. The use of ʻânâh emphasizes the severe impact of the transgression on the victim.
The phrase "put her away" translates the Hebrew verb שָׁלַח (shâlach), a primitive root meaning "to send away, for, or out." In this specific legal context, it refers to the act of divorce or dismissal from a marital relationship. The prohibition "he may not put her away all his days" is a critical component of the penalty. Unlike other scenarios where divorce was permissible under certain conditions (as outlined in Deuteronomy 24:1-4), this specific case imposes an irrevocable bond, making the marriage permanent. This demonstrates the severity of the offense and serves as a lifelong consequence for the man, while simultaneously providing an enduring, albeit forced, form of security for the woman he violated.
Verse Breakdown
"Then the man that lay with her shall give unto the damsel's father fifty [shekels] of silver,"
This clause establishes the mandatory financial restitution required from the offender. Fifty shekels of silver was a substantial sum in ancient Israel, equivalent to the standard bride price for a virgin (Exodus 22:16-17). This payment served a dual purpose: it compensated the father for the profound damage to his daughter's honor and marriage prospects, and it also functioned as a significant punitive fine against the man, underscoring the gravity of his transgression and the societal value placed on a virgin's purity.
"and she shall be his wife;"
This is a direct, non-negotiable command, compelling the offending man to marry the woman he violated. This provision was primarily designed for the protection and welfare of the woman. In ancient Israelite society, an unmarriable woman, particularly one who had lost her virginity outside of marriage, faced severe social stigma, potential destitution, and a life without the security of a husband and household. This forced marriage, while far from ideal, ensured she would have a husband, a home, and a recognized place within society, thereby mitigating the devastating social and economic consequences of the man's actions.
"because he hath humbled her,"
This clause provides the explicit divine justification and rationale for the preceding commands. The phrase "humbled her" (from the Hebrew ʻânâh) profoundly encapsulates the nature of the offense. It signifies not merely the physical act of sexual intercourse but an act of deep violation, oppression, and public shame that stripped the woman of her honor, dignity, and future prospects. This justification highlights God's profound concern for the victim's well-being and the seriousness with which He views actions that degrade or violate individuals, emphasizing the moral and spiritual gravity of the transgression.
"he may not put her away all his days."
This final, crucial clause imposes a lifelong, irrevocable marital bond on the man. Unlike other circumstances where divorce was permitted under specific conditions, this marriage could never be dissolved by the man, regardless of his future desires or the woman's perceived shortcomings. This served as a permanent, severe penalty for the offender, ensuring he bore the full, lifelong consequences of his actions. Simultaneously, it provided absolute long-term security and protection for the woman, guaranteeing her continued marital status and provision within the household, preventing her from being discarded after the initial act and enduring further societal marginalization.
Literary Devices
The legal text of Deuteronomy 22:29 primarily functions as a Legal Prescription, characterized by its direct, imperative language that clearly outlines the specific consequences for a defined transgression within the Mosaic covenant. The unambiguous phrasing leaves no room for misinterpretation regarding the man's obligations and the woman's guaranteed status. There is a powerful element of Contrast implicit in this verse when compared to the general laws of divorce found elsewhere in Deuteronomy (e.g., Deuteronomy 24:1-4). The explicit prohibition against "putting her away all his days" stands out as a unique and severe limitation on the man's rights, emphasizing the extraordinary gravity of his offense and the divine commitment to the victim's long-term welfare. Furthermore, the structure of the verse, moving from the punitive payment to the mandatory marriage and then to the lifelong prohibition, employs a form of Escalating Consequence, building a sense of increasing severity in the penalty, thereby serving as a powerful deterrent and a clear statement of divine justice that prioritizes the victim's security over the offender's convenience.
Theological and Thematic Connections
Deuteronomy 22:29, though a specific ancient legal code, reveals enduring theological principles about God's character and His righteous standards for human conduct. It profoundly demonstrates God's unwavering concern for justice, particularly for the vulnerable and marginalized in society. The law reflects His commitment to upholding the dignity and intrinsic worth of individuals, especially women, within a patriarchal societal context where their societal standing was often precarious. It underscores the seriousness with which God views sexual sin, not merely as a private act but as a violation with far-reaching consequences that impact individuals, families, and the entire community. Furthermore, it highlights the sanctity of marriage as a foundational institution and the importance of accountability for actions that undermine its integrity and the well-being of its members. While the specific legal framework is culturally bound, the underlying principles of divine justice, the protection of the weak, and the call for purity and integrity remain timeless and universally applicable, reflecting God's holy character.
Reflection and Application
While the specific legal framework of Deuteronomy 22:29 is part of the Mosaic Law given exclusively to ancient Israel and is not directly applicable as civil law today, the underlying moral and ethical principles offer profound lessons for contemporary believers and society at large. This passage compels us to reflect deeply on God's unwavering commitment to justice, His profound concern for the dignity and protection of the vulnerable, and the absolute seriousness with which He views sexual sin and its devastating consequences. It challenges us, as individuals and as the Church, to champion justice for victims of sexual violence and exploitation, to provide compassionate support and pathways to healing for those who have been wronged, and to promote sexual purity, integrity, and healthy relationships within our own lives and communities. The law reminds us that actions have profound consequences, and that true righteousness involves not only abstaining from sin but actively pursuing the well-being, honor, and flourishing of others. It calls us to cultivate a culture of respect, accountability, and Christ-like compassion, reflecting God's heart for all humanity, especially those most easily exploited or marginalized.
Questions for Reflection
FAQ
Why did the law mandate marriage instead of simply punishment for the man?
The mandated marriage in Deuteronomy 22:29 served a crucial dual purpose, reflecting the societal realities of ancient Israel. Firstly, it was indeed a severe and lifelong punishment for the man, forcing him into an irrevocable commitment to the woman he had violated. This prevented him from simply discarding her after the act, ensuring he bore the full, permanent weight of his transgression. Secondly, and perhaps more significantly from the perspective of the victim, it was a vital protective measure for the woman. In a society where a woman's virginity was paramount to her honor and marriage prospects, losing it outside of marriage (especially through violation) would render her deeply stigmatized, effectively unmarriable, and condemn her to a life of destitution and social ostracism. By mandating marriage, the law ensured she received a husband, a home, and a recognized social status, thereby providing her with economic security and a place within the community. This mitigated the devastating social and economic consequences of the man's actions on her future, demonstrating God's concern for the vulnerable. This specific scenario is distinct from cases of clear rape, such as those involving a betrothed virgin in the city (where she could have cried out) or in the field (where she could not), which carried the death penalty for the man, as seen in Deuteronomy 22:23-27. The situation in Deuteronomy 22:28-29 implies a discovery of the act with an unbetrothed virgin, leading to a different legal outcome focused on restitution and the victim's long-term provision.
Does this law apply to cases of rape, or only consensual seduction?
The law in Deuteronomy 22:28-29 specifically addresses the scenario where a man "finds a virgin who is not betrothed, and lays hold of her and lies with her." The Hebrew phrase "lays hold of her" (תָּפַשׂ, taphas) can imply seizing or apprehending, suggesting an element of coercion or non-consent, but it is distinct from the more violent scenarios of capital rape described elsewhere in Deuteronomy. The Mosaic Law differentiates between various forms of sexual transgression, and the penalty for this specific offense (mandatory marriage and fine) is different from that for capital rape. For instance, if a man raped a betrothed virgin in the city, both would be stoned to death if she did not cry out (implying consent); if she cried out, only the man was executed (Deuteronomy 22:23-24). If rape occurred in the field, where her cries would not be heard, only the man was put to death (Deuteronomy 22:25-27). The law in Deuteronomy 22:28-29 applies to an unbetrothed virgin, and while it involves an act that "humbled her" (violated her dignity and honor), it does not carry the death penalty. This suggests it addresses a category of offense that, while serious and non-consensual in its impact on the woman's status, is distinct from the capital crime of rape as defined in other contexts, or a seduction that is discovered and brought to legal attention. The focus of the penalty in this specific case is on restitution and lifelong provision for the woman, rather than capital punishment for the man.
Christ-Centered Fulfillment
While Deuteronomy 22:29 is a specific legal provision within the Mosaic Law, its underlying principles find profound Christ-centered fulfillment. Jesus himself declared that He came not to abolish the Law but to fulfill it (Matthew 5:17). This fulfillment is seen in several profound ways. Firstly, the Law's unwavering emphasis on justice for the vulnerable and accountability for sin points directly to Christ, who perfectly embodies divine justice. He is the ultimate protector of the marginalized and oppressed, consistently demonstrating profound compassion for those who are "harassed and helpless, like sheep without a shepherd" (Matthew 9:36). Secondly, the Law's condemnation of sexual sin and its call for purity foreshadow Christ's teachings, which delve even deeper into the human heart, revealing that lust itself is a form of adultery (Matthew 5:27-28). Jesus upholds the sanctity of marriage as a divine institution established at creation (Matthew 19:4-6). Ultimately, the Law, including this specific statute, reveals humanity's inherent inability to perfectly keep God's righteous standards, thus highlighting the universal need for a Savior. Christ, through His perfect life, atoning death on the cross, and victorious resurrection, provides the ultimate solution to sin's devastating effects, offering complete forgiveness and transformative power. He redeems those who have been "humbled" by sin and its consequences, bringing them into a new covenant relationship where they are cleansed, justified, and made holy, becoming part of His pure and spotless Bride, the Church (Ephesians 5:25-27). Thus, the Law's demands for purity, justice, and restoration are perfectly met in Christ, who not only condemns sin but also offers abundant grace and eternal life to all who trust in Him (Romans 6:23).