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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 Leviticus 20:10–21. His two-level outline is real structure in the source text, so it is rendered as structure.
Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it.
I.Lying with another man's wife was made a capital crime.
The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, Lev 20:10. Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job 31:11. It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Pro 2:17. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see Joh 8:3-11.
II.Incestuous connections, whether by marriage or not.
1.Some of them were to be punished with death, as a man's lying with his father's wife, Lev 20:11. Reuben would have been put to death for his crime (Gen 35:22) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, Co1 5:1, Co1 5:5. A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, Lev 20:12, Lev 20:14, Lev 20:17.
2.Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife (Lev 20:19-21): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos 4:10. Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering.
III.The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, Lev 20:13, Lev 20:15, Lev 20:16. Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, Lev 20:18. For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
A woman accused of adultery was brought by the Scribes and Pharisees to the Lord Jesus with the malicious intent, that, if He was to acquit her, He might seem to annul the Law, if He condemned her, that He might seem to have changed the purpose of His coming, since He came to remit the sins of all men. To the same purport He said above, "I judge no man." So when they brought her they said, "This woman was taken in adultery, in the very act; now Moses in the Law commanded us that such should be stoned, but what sayest Thou?"
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Summary
Leviticus 20:10 unequivocally mandates capital punishment for both male and female adulterers, profoundly emphasizing the sanctity of marriage within the Mosaic covenant. This severe penalty underscores the immense gravity of violating the marital bond, which was considered a foundational institution for the moral and social purity of ancient Israel, essential for maintaining their distinct covenant relationship with a holy God and preventing the defilement of the land.
Context
Literary Context
Leviticus 20 is a crucial component of the Holiness Code (Leviticus 17-26), a significant section of the Mosaic Law that meticulously outlines the requirements for Israel to live as a holy nation, set apart by God from the surrounding pagan cultures. This chapter specifically enumerates various capital offenses, ranging from the abhorrent practice of child sacrifice to Molech (Leviticus 20:2-5) and consulting mediums (Leviticus 20:6) to a comprehensive series of illicit sexual relations (Leviticus 20:10-21). The inclusion of adultery within this list of offenses punishable by death highlights its extreme severity, placing it on par with other egregious sins that were believed to defile both the individual and the land, necessitating divine judgment and removal from the community. The chapter culminates with a powerful exhortation to holiness, emphasizing that these strict laws were given so that Israel might truly be God's holy people (Leviticus 20:26).
Historical & Cultural Context
In the ancient Near East, marriage was a cornerstone of societal structure, often involving intricate legal and social arrangements that protected lineage, property, and community stability. While many surrounding cultures had laws concerning adultery, Israel's legal framework, particularly the clear and reciprocal capital punishment for both male and female offenders, distinguished it, reflecting a higher moral standard derived from God's covenant. This law directly reinforced the Seventh Commandment, "You shall not commit adultery," given at Mount Sinai, establishing marital fidelity as a non-negotiable aspect of covenant faithfulness. The severity of the penalty was designed to preserve the purity and integrity of the Israelite community, acting as a strong deterrent against moral decay. This was particularly crucial in an environment where pagan practices often involved widespread sexual immorality, sometimes even ritualized as part of fertility cults, which the Mosaic Law vehemently opposed to maintain Israel's distinct identity and covenant purity.
Key Themes
Leviticus 20:10 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Central among these is the theme of Holiness, emphasizing that God is holy and therefore His people must also be holy, reflecting His character in all aspects of life, especially in their moral and sexual conduct. The law on adultery underscores the sanctity of Covenant Faithfulness, as marital fidelity served as a tangible metaphor for Israel's exclusive devotion to Yahweh, their divine Husband. The violation of marriage was thus seen as a breach of covenant, akin to spiritual idolatry. Furthermore, the law reinforces the theme of Purity and Defilement, illustrating how certain actions, like adultery, defile individuals, families, and the land itself, necessitating severe measures to cleanse the community and prevent divine judgment. This verse also speaks to the theme of Justice and Retribution, demonstrating God's righteous judgment against sin and the consequences for violating His divine order for society.
Exposition and Analysis
Key Word Analysis
The Hebrew verb נָאַף (nâʼaph, H5003) specifically denotes illicit sexual intercourse involving a married person. Unlike broader terms for sexual sin, nâʼaph precisely targets the violation of a marital covenant. Its repeated use in this verse, "the man that committeth adultery... even he that committeth adultery," underscores the deliberate and specific nature of the transgression against the sacred institution of marriage, highlighting the betrayal of trust and the breaking of a solemn vow. This word also carries the figurative sense of apostasy, linking marital unfaithfulness to spiritual unfaithfulness to God.
The Hebrew noun אִשָּׁה (ʼishshâh, H802) refers to a woman, and in this context, specifically a married woman or wife. The phrase "another man's wife" or "his neighbour's wife" explicitly identifies the victim as a woman who is legally bound in marriage. This highlights that adultery is not merely a private act but a profound violation of another's marital covenant and, in a cultural context, an infringement upon a husband's rights. More importantly, it emphasizes the disruption of the social fabric and the family unit, which were foundational to the stability and purity of the Israelite community.
This phrase employs the Hebrew infinitive absolute construction, מוּת יוּמַת (mûwth yûmath, H4191), which functions as an emphatic declaration. It literally means "dying, he shall die" or "he shall certainly be put to death." This grammatical structure conveys absolute certainty and severity, leaving no doubt about the prescribed capital punishment and emphasizing the non-negotiable nature of the divine judgment for this offense. It signifies that the sin is so grievous that it warrants the ultimate penalty, ensuring its eradication from the community.
Verse Breakdown
"And the man that committeth adultery with [another] man's wife"
This initial clause identifies the male perpetrator and the specific nature of his offense: engaging in sexual relations with a woman who is legally bound in marriage to another man. The KJV's bracketed "[another]" clarifies the possessive nature of the wife's relationship to her husband, emphasizing the violation of his marital rights and the sanctity of his household. The focus is on the male's active role in initiating or participating in the illicit act, highlighting his culpability in transgressing the marital covenant.
"[even he] that committeth adultery with his neighbour's wife"
This phrase serves as a restatement or intensification of the preceding clause, reinforcing the precise definition of the transgression. The repetition emphasizes that the act is not merely sexual intercourse outside of marriage, but specifically a violation of a married woman, thereby infringing upon the covenant relationship of her husband, who is explicitly identified as "his neighbour." This underscores the social dimension of the sin, affecting the stability and purity of the broader community and highlighting the betrayal of trust within the communal fabric.
"the adulterer and the adulteress shall surely be put to death"
This concluding declaration specifies the consequence for both parties involved in the act. The male ("adulterer") and the female ("adulteress") are held equally culpable and subject to the same capital punishment. The emphatic Hebrew construction "shall surely be put to death" underscores the absolute and non-negotiable nature of the penalty, reflecting the extreme gravity with which God viewed the desecration of the marital covenant and its destructive impact on the purity of the community. It signifies that both parties bear full responsibility for the violation and that the community must purge such evil from its midst.
Literary Devices
Leviticus 20:10 employs several significant literary devices to convey its message with clarity and force. The most prominent is Repetition, seen in "the man that committeth adultery with [another] man's wife, [even he] that committeth adultery with his neighbour's wife." This restatement is not mere redundancy; it serves to emphasize the specific nature of the offense and to leave no ambiguity regarding the act being condemned. This also functions as a Legal Formula, characteristic of ancient Near Eastern law codes, where precise definitions ensured clarity in judicial application. Furthermore, the verse exhibits a form of Synonymous Parallelism, where the two clauses describing the male adulterer reinforce the same illicit act, intensifying its condemnation. The concluding phrase, "the adulterer and the adulteress shall surely be put to death," demonstrates a Reciprocity in judgment, explicitly holding both parties equally accountable. The emphatic "shall surely be put to death" (an infinitive absolute in Hebrew) is a powerful Rhetorical Device that underscores the absolute certainty and severity of the divine judgment, leaving no doubt about the consequence.
Theological and Thematic Connections
The theological implications of Leviticus 20:10 are profound, centering on God's absolute holiness and His unyielding demand for a holy people. The severe penalty for adultery highlights the sanctity of marriage as a divine institution, reflecting the covenant faithfulness God expects from Israel. Adultery was not merely a social transgression but a direct affront to God's character, a violation of the sacred covenant He made with His people, and a defilement of the land. It undermined the very foundation of the family unit, which was crucial for the stability, purity, and continuity of the Israelite community. This law underscored that sexual purity was integral to their distinctiveness as God's chosen nation, setting them apart from the idolatrous and immoral practices of surrounding cultures and ensuring the integrity of their relationship with a holy God. The law serves as a stark reminder that sin, especially that which violates foundational covenants, has grave consequences and must be purged from the community to maintain its consecrated status before God.
Reflection and Application
While the specific capital punishment for adultery is not applied in the New Covenant, the underlying principles of God's abhorrence of sexual sin and His high regard for the sanctity of marriage remain eternally valid. This passage compels us to reflect on the seriousness with which God views marital fidelity and sexual purity. It challenges us to examine our own hearts, recognizing that Jesus expanded the definition of adultery to include lustful thoughts (Matthew 5:28), emphasizing that true purity begins internally. For believers today, this means not only abstaining from physical adultery but also diligently guarding our minds, eyes, and desires, cultivating a heart that honors God's design for marriage and sexuality. It calls us to uphold marriage as a sacred covenant, a profound reflection of Christ's relationship with His church, and to pursue holiness in all aspects of our lives, recognizing that our bodies are temples of the Holy Spirit (1 Corinthians 6:19-20). This pursuit of holiness is not for condemnation but for flourishing in God's design, fostering trust, intimacy, and faithfulness within the marital bond, and reflecting God's character to a watching world.
Questions for Reflection
FAQ
Why was the penalty for adultery so severe in ancient Israel?
The severe penalty for adultery in ancient Israel, as prescribed in Leviticus 20:10, underscored the profound sanctity of marriage as a divinely ordained institution and a foundational pillar of the covenant community. Adultery was not merely a private transgression but a grave offense against God, the wronged spouse, the family, and the entire community. It directly violated the Seventh Commandment, "You shall not commit adultery," defiled the purity required of God's holy people, and threatened the social order by breaking covenants and creating illegitimate heirs. The capital punishment served as a strong deterrent, a public declaration of the immense value placed on marital fidelity, and a means to purge evil from the midst of the community, thereby maintaining Israel's distinctiveness and faithfulness to God amidst pagan cultures where sexual immorality was often rampant.
Does the New Testament still consider adultery a sin?
Absolutely. While the New Testament does not prescribe the death penalty for adultery, it unequivocally condemns it as a serious sin with eternal consequences. Jesus, in His Sermon on the Mount, expanded the understanding of adultery to include lustful thoughts, emphasizing the internal disposition of the heart (Matthew 5:28). The Apostle Paul consistently lists sexual immorality, including adultery, among the works of the flesh that exclude one from the kingdom of God (Galatians 5:19-21). The book of Hebrews 13:4 explicitly states, "Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge." The New Testament calls believers to sexual purity and faithfulness within marriage, viewing it as a sacred covenant and a reflection of Christ's relationship with the Church (Ephesians 5:22-33).
Christ-Centered Fulfillment
While Leviticus 20:10 prescribes a severe legal penalty under the Old Covenant, its ultimate fulfillment and deeper meaning are found in Christ. Jesus did not abolish the law but fulfilled it, elevating its demands from external compliance to internal purity. In the Sermon on the Mount, He taught that lustful thoughts are a form of adultery in the heart (Matthew 5:28), revealing the spiritual depth of God's demand for holiness and demonstrating that true righteousness goes beyond mere outward acts. Christ's perfect life perfectly upheld the sanctity of marriage and sexual purity, and His atoning death on the cross addresses the root of all sin, including the lust and unfaithfulness that lead to adultery, offering forgiveness and transformation for those who repent and believe (1 John 1:9). Furthermore, the New Testament portrays the church as the Bride of Christ, emphasizing a spiritual fidelity that mirrors the physical fidelity demanded in marriage. Just as adultery in the Old Testament symbolized Israel's unfaithfulness to God, our spiritual adultery—idolatry and unfaithfulness to Christ—is redeemed by His grace. Through the Holy Spirit, believers are empowered to live lives of purity, honoring the marriage bed (Hebrews 13:4) and reflecting the holiness of God, who has made us His own and calls us to a life of unwavering devotion, anticipating the ultimate marriage supper of the Lamb (Revelation 19:7-9).