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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 22:16–24. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A law that he who debauched a young woman should be obliged to marry her, Exo 22:16, Exo 22:17. If she was betrothed to another, it was death to debauch her (Deu 22:23, Deu 22:24); but the law here mentioned respects her as single. But, if the father refused her to him, he was to give satisfaction in money for the injury and disgrace he had done her. This law puts an honour upon marriage and shows likewise how improper a thing it is that children should marry without their parents' consent: even here, where the divine law appointed the marriage, both as a punishment to him that had done wrong and a recompence to her that had suffered wrong, yet there was an express reservation for the father's power; if he denied his consent, it must be no marriage.
II.A law which makes witchcraft a capital crime, Exo 22:18.
Witchcraft not only gives that honour to the devil which is due to God alone, but bids defiance to the divine Providence, wages war with God's government, and puts his work into the devil's hand, expecting him to do good and evil, and so making him indeed the god of this world; justly therefore was it punished with death, especially among a people that were blessed with a divine revelation, and cared for by divine Providence above any people under the sun. By our law, consulting, covenanting with, invocating, or employing, any evil spirit, to any intent whatsoever, and exercising any enchantment, charm, or sorcery, whereby hurt shall be done to any person whatsoever, is made felony, without benefit of clergy; also pretending to tell where goods lost or stolen may be found, or the like, is an iniquity punishable by the judge, and the second offence with death. The justice of our law herein is supported by the law of God recorded here.
III.Unnatural abominations are here made capital; such beasts in the shape of men as are guilty of them are unfit to live (Exo 22:19): Whosoever lies with a beast shall die.
IV.Idolatry is also made capital, Exo 22:20.
God having declared himself jealous in this matter, the civil powers must be jealous in it too, and utterly destroy those persons, families, and places of Israel, that worshipped any god, save the Lord: this law might have prevented the woeful apostasies of the Jewish nation in after times, if those that should have executed it had not been ringleaders in the breach of it.
V.A caution against oppression.
Because those who were empowered to punish other crimes were themselves most in danger of this, God takes the punishing of it into his own hands.
1.Strangers must not be abused (Exo 22:21), not wronged in judgment by the magistrates, not imposed upon in contracts, nor must any advantage be taken of their ignorance or necessity; no, nor must they be taunted, trampled upon, treated with contempt, or upbraided with being strangers; for all these were vexations, and would discourage strangers from coming to live among them, or would strengthen their prejudices against their religion, to which, by all kind and gentle methods, they should endeavour to proselyte them. The reason given why they should be kind to strangers is, "You were strangers in Egypt, and knew what it was to be vexed and oppressed there," Note,
(1.)Humanity is one of the laws of religion, and obliges us particularly to be tender of those that lie most under disadvantages and discouragements, and to extend our compassionate concern to strangers, and those to whom we are not under the obligations of alliance or acquaintance. Those that are strangers to us are known to God, and he preserves them, Psa 146:9.
(2.)Those that profess religion should study to oblige strangers, that they may thereby recommend religion to their good opinion, and take heed of doing any thing that may tempt them to think ill of it or its professors, Pe1 2:12.
(3.)Those that have themselves been in poverty and distress, if Providence enrich and enlarge them, ought to show a particular tenderness towards those that are now in such circumstances as they were in formerly, doing now by them as they then wished to be done by.
2.Widows and fatherless must not be abused (Exo 22:22): You shall not afflict them, that is, "You shall comfort and assist them, and be ready upon all occasions to show them kindness." In making just demands from them, their condition must be considered, who have lost those that should deal for them, and protect them; they are supposed to be unversed in business, destitute of advice, timorous, and of a tender spirit, and therefore must be treated with kindness and compassion; no advantage must be taken against them, nor any hardship put upon them, from which a husband or a father would have sheltered them. For,
(1.)God takes particular cognizance of their case, Exo 22:23. Having no one else to complain and appeal to, they will cry unto God, and he will be sure to hear them; for his law and his providence are guardians to the widows and fatherless, and if men do not pity them, and will not hear them, he will. Note, It is a great comfort to those who are injured and oppressed by men that they have a God to go to who will do more than give them the hearing; and it ought to be a terror to those who are oppressive that they have the cry of the poor against them, which God will hear. Nay,
(2.)He will severely reckon with those that do oppress them. Though they escape punishments from men, God's righteous judgments will pursue and overtake them, Exo 22:24. Men that have a sense of justice and honour will espouse the injured cause of the weak and helpless; and shall not the righteous God do it? Observe the equity of the sentence here passed upon those that oppress the widows and fatherless: their wives shall become widows, and their children fatherless; and the Lord is known by these judgments, which he sometimes executes still.
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Summary
Exodus 22:19 presents an unequivocal divine prohibition against bestiality, mandating the death penalty for anyone who engages in such an act. This statute, embedded within the "Book of the Covenant," serves as a foundational declaration of God's demand for holiness and moral distinction for the nascent nation of Israel. It profoundly underscores the sanctity of human sexuality, the inviolable boundaries God established between humanity and the animal kingdom, and the severe consequences for actions that fundamentally defile the individual, the community, and the land in the eyes of a holy God.
Context
Literary Context
Exodus 22:19 is situated within the "Book of the Covenant" (Exodus 20:22-23:33), a comprehensive legal code delivered immediately after the Ten Commandments. This section meticulously expands upon the broad moral principles of the Decalogue, providing specific statutes that govern civil, criminal, and ceremonial life within Israel. The laws in Exodus 22 primarily address offenses against property and persons, including theft, damage, and various sexual transgressions. The inclusion of a law against bestiality within this broader legal framework highlights its extreme gravity, placing it alongside other severe offenses that warranted capital punishment, such as murder or kidnapping. It reflects God's meticulous concern for the moral purity and social order of the nascent Israelite nation, establishing clear boundaries for behavior that would distinguish them from surrounding pagan cultures.
Historical & Cultural Context
Ancient Near Eastern societies often exhibited a range of sexual practices, some of which were considered abhorrent by Israel's God. Bestiality, while perhaps not universally common, was known in the ancient world and sometimes associated with fertility cults or aberrant sexual practices, as well as general sexual depravity. God's emphatic prohibition in Exodus 22:19 served to set Israel apart as a holy nation, distinct from the defiling practices of their neighbors. The surrounding Canaanite cultures, for instance, engaged in various forms of sexual immorality, including bestiality, as explicitly condemned in Leviticus 18:23. By instituting such severe penalties, God impressed upon Israel the absolute necessity of moral purity and the profound defilement that such acts brought upon individuals and the land itself, emphasizing their unique covenant relationship with a holy God.
Key Themes
This verse contributes significantly to the overarching biblical themes of Holiness and Purity. God's repeated commands for Israel to be holy as He is holy (e.g., Leviticus 11:44) are concretized through specific laws like this one. Bestiality is deemed an "abomination" that defiles, underscoring the necessity of maintaining ritual and moral purity within the covenant community. Furthermore, it reinforces the theme of Distinction and Separation. By prohibiting practices common among their pagan neighbors, God establishes Israel as a unique people, set apart to reflect His character. This law, alongside others in the Book of the Covenant, serves to create a society fundamentally different from the surrounding nations, one that honors God's created order and His standards of righteousness.
Exposition and Analysis
Key Word Analysis
This verb (H7901) is a primitive root meaning "to lie down" for various purposes, including rest, sexual connection, or decease. In the context of "with a beast," it functions as a euphemism for sexual intercourse, clearly denoting sexual penetration. The use of this common verb for sexual relations underscores that the act is a perversion of a natural human function, misdirected towards an animal, thus blurring the divinely ordained boundaries between humanity and the animal kingdom.
This noun (H929) is derived from an unused root likely meaning "to be mute." It properly refers to a dumb beast, especially any large quadruped or animal, often used collectively for cattle or domestic animals. The specificity of "beast" here emphasizes the violation of the natural order within the human sphere of interaction with creation. It highlights a transgression against the established hierarchy and distinction between rational, image-bearing humanity and the non-rational animal kingdom, which God created for human stewardship, not sexual gratification.
This phrase (H4191, repeated for emphasis) is an emphatic Hebrew construction, a verbal infinitive absolute followed by the finite verb. It literally translates to "dying, he shall be put to death," or "he shall surely die." This linguistic intensity leaves no room for ambiguity regarding the prescribed penalty. It signifies an unavoidable, divinely mandated capital punishment, reflecting the extreme gravity of the offense and God's absolute condemnation of such a defiling act.
Verse Breakdown
"Whosoever lieth with a beast"
This clause identifies the specific transgression: any individual, regardless of status or gender, who engages in sexual intercourse with an animal. The universality of "whosoever" indicates that this law applies to all members of the Israelite community, emphasizing that such a perversion is unacceptable for anyone within God's covenant people. It highlights the profound violation of natural order and the sanctity of human sexuality, which God designed for procreation and intimacy within specific human relationships.
"shall surely be put to death"
This clause prescribes the mandatory and non-negotiable penalty for the transgression. The emphatic Hebrew construction underscores the absolute severity of the crime in God's eyes. This capital punishment serves as a deterrent and a means of purging such defilement from the community, maintaining the moral purity and holiness required of God's chosen nation. It reflects the principle of divine justice where acts that fundamentally corrupt the moral fabric of society are met with the severest consequence, thereby preserving the integrity of the covenant.
Literary Devices
The verse employs a clear Legal Formula, characteristic of the Book of the Covenant, by stating a specific offense immediately followed by a definitive punishment. This direct, declarative style leaves no room for ambiguity regarding the nature of the crime or its consequence. The use of the emphatic Hebrew construction "shall surely be put to death" (מֹות יוּמָת, mot yumath) functions as a powerful form of Intensification, underscoring the absolute gravity and severity of the offense. It conveys the divine abhorrence for bestiality and the non-negotiable nature of the prescribed capital punishment. This strong language also serves a potent Deterrent function, aiming to prevent such an act by clearly communicating the dire consequences and the community's absolute rejection of such behavior.
Theological and Thematic Connections
Exodus 22:19 profoundly speaks to the sanctity of human sexuality and the distinct dignity of humanity as created in God's image. Bestiality blurs the divinely established boundaries between humans and animals, violating the natural order and defiling the individual. This law is a powerful declaration of God's demand for holiness and moral purity within His covenant people, distinguishing them sharply from the defiling practices of surrounding pagan nations. It underscores that certain sexual behaviors are not merely socially unacceptable but are fundamentally contrary to God's design and considered an abomination, warranting the severest divine judgment to preserve the community's integrity and prevent the land itself from being defiled.
Reflection and Application
While the specific judicial penalties of the Old Covenant are not directly applied in civil law today, the underlying moral principles of Exodus 22:19 remain timeless and profoundly relevant. This verse serves as a stark reminder of the sacredness of human sexuality as a gift from God, intended for specific, holy purposes within the confines of marriage between a man and a woman. It compels us to recognize and uphold the clear distinctions God has established in creation—between humanity and the animal kingdom, and between pure and impure sexual expression. For believers, this passage calls for a commitment to sexual purity, understanding that all forms of sexual immorality are not merely social transgressions but acts that defile the body, which is a temple of the Holy Spirit, and are contrary to God's holy character. It challenges us to cultivate a worldview that reveres God's design for creation and human flourishing, rejecting any practice that distorts or debases His divine order, and to live lives that reflect the holiness of the God who has called us.
Questions for Reflection
FAQ
Why was the penalty for bestiality so severe, leading to capital punishment?
The severity of the penalty, capital punishment, underscores the extreme gravity of bestiality in God's eyes. This act was considered a profound perversion that violated the divinely established order between humanity and the animal kingdom, blurring the unique dignity of humanity created in God's image (Genesis 1:27). It was also seen as an "abomination" that defiled both the individual and the land (Leviticus 18:23). The death penalty was a means of purging such defilement from the community, maintaining the moral and spiritual purity required of God's covenant people and distinguishing them from the corrupt practices of surrounding pagan cultures. It was a clear statement that such a fundamental distortion of God's design would not be tolerated within a holy nation.
Christ-Centered Fulfillment
While Exodus 22:19 prescribes a specific legal penalty under the Old Covenant, its underlying principles of holiness, purity, and the sanctity of God's created order find their ultimate fulfillment and deepest meaning in Christ. Jesus, as the perfect embodiment of God's holiness, upholds the moral law, not by literal enforcement of Old Testament judicial penalties, but by transforming the heart and empowering believers to live in true righteousness. The New Testament teaches that sexual immorality, in all its forms, defiles the body, which is now the temple of the Holy Spirit (1 Corinthians 6:18-19). Christ's sacrifice on the cross addresses the root of sin—our fallen nature—and through His Spirit, believers are enabled to walk in purity and holiness, fulfilling the spirit of the law. He calls us to a higher standard of internal purity, where even lustful thoughts are condemned (Matthew 5:28). Thus, while the physical death penalty for bestiality is no longer applied, the spiritual death and defilement that such acts represent are overcome by Christ's redemptive work, offering forgiveness and the power to live lives that honor God's design for human sexuality and dignity (Romans 6:1-14). In Christ, we find not just condemnation for sin, but liberation from its power and a new life of holiness that truly reflects God's original intent for humanity and creation.