Deuteronomy 22:22
If a man is found lying with another man's wife, both the man who slept with her and the woman must die. You must purge the evil from Israel.
If a man is found
The phrase "If a man is found" suggests a situation of discovery, implying that the act of adultery is not just a private sin but one that becomes known to the community. The Hebrew root for "found" is "matsa," which often conveys the idea of encountering or discovering something. This highlights the communal aspect of sin in ancient Israel, where personal actions had public consequences. The discovery of sin necessitates a response, emphasizing the importance of accountability within the community.

lying with a married woman
The act of "lying with a married woman" is a direct reference to adultery, which is explicitly prohibited in the Ten Commandments (Exodus 20:14). The Hebrew word for "lying" is "shakab," which can mean to lie down or to have sexual relations. This phrase underscores the sanctity of marriage and the severe breach of covenant that adultery represents. In the historical context, marriage was not only a personal commitment but also a social contract that affected family lineage and property rights.

both must die
The decree that "both must die" reflects the gravity of the sin of adultery in the eyes of God and the community. The Hebrew word for "die" is "muwth," which signifies physical death. This severe penalty underscores the holiness of God and the seriousness with which He views the covenant of marriage. It also serves as a deterrent to others, reinforcing the idea that sin has dire consequences. In a broader theological context, it points to the ultimate penalty of sin, which is spiritual death, and the need for atonement.

the man who lay with the woman and the woman
This phrase emphasizes the equal responsibility and culpability of both parties involved in the act of adultery. The law does not discriminate based on gender; both the man and the woman are held accountable. This reflects the biblical principle of justice, where each individual is responsible for their actions. The inclusion of both parties highlights the importance of mutual consent and the shared violation of the marriage covenant.

You must purge the evil from Israel
The command to "purge the evil from Israel" indicates the necessity of removing sin from the community to maintain its holiness and purity. The Hebrew word for "purge" is "ba'ar," which means to burn or remove completely. This reflects the idea that sin is like a contaminant that can spread and affect the entire community if not addressed. The phrase underscores the collective responsibility of the Israelites to uphold God's standards and maintain their identity as His chosen people. It serves as a reminder of the call to holiness and the need for communal integrity.

Persons / Places / Events
1. Man
Refers to any male individual who engages in adultery with a married woman.

2. Married Woman
A woman who is legally bound in marriage to another man, involved in the act of adultery.

3. Israel
The nation of God's chosen people, who are given laws to maintain holiness and purity.

4. Adultery
The act of a married person engaging in sexual relations with someone other than their spouse, considered a grave sin.

5. Purge the Evil
The act of removing sin and its consequences from the community to maintain holiness.
Teaching Points
The Seriousness of Sin
Adultery is not just a personal failing but a community concern that affects the holiness of God's people.

Holiness and Purity
God's laws are designed to maintain the purity of His people, calling them to live distinct and holy lives.

Consequences of Sin
Sin has serious consequences, both spiritually and communally, and must be addressed to prevent further corruption.

The Role of Justice and Mercy
While the law demands justice, the New Testament reveals the importance of mercy and forgiveness through Christ.

Guarding the Heart
Believers are called to guard their hearts and minds against lust and temptation, recognizing the broader implications of sin.
Bible Study Questions
1. How does the command in Deuteronomy 22:22 reflect God's view of marriage and fidelity?

2. In what ways does the New Testament teaching on adultery expand or deepen the understanding of this Old Testament law?

3. How can believers today "purge the evil" from their lives and communities in a way that aligns with both justice and mercy?

4. What practical steps can individuals take to guard against the temptation of adultery and maintain purity in their relationships?

5. How does understanding the seriousness of sin and its consequences impact your daily walk with Christ and your interactions with others?
Connections to Other Scriptures
Leviticus 20:10
Reinforces the same law regarding adultery, emphasizing the death penalty for both parties involved.

John 8:3-11
Jesus addresses the issue of adultery and highlights mercy and forgiveness, while still acknowledging the sin.

Matthew 5:27-28
Jesus expands on the concept of adultery, teaching that even lustful thoughts are sinful.

1 Corinthians 6:18-20
Paul instructs believers to flee from sexual immorality, emphasizing the body as a temple of the Holy Spirit.
ChastityJ. Orr Deuteronomy 22:13-30
Expedients to Secure PurityR.M. Edgar Deuteronomy 22:13-30
Various Penalties for UnchastityD. Davies Deuteronomy 22:22-30
People
Hen, Moses
Places
Beth-baal-peor
Topics
Act, Death, Die, Died, Evil, Hast, Husband, Lay, Lying, Man's, Married, Purge, Remove, Sleeping, Slept, Thus, Wife
Dictionary of Bible Themes
Deuteronomy 22:22

     5533   sleep, physical
     5702   husband
     8841   unfaithfulness, to people

Deuteronomy 22:13-24

     5709   marriage, purpose

Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:21-27

     5025   killing

Deuteronomy 22:21-29

     7346   death penalty

Deuteronomy 22:22-24

     6242   adultery

Library
Spiritual Farming. --No. 2 Ploughing.
There have been during the last few years great improvements in the construction of the plough, but no one dreams of any substitute for it. Ploughing is as necessary as sowing; that is to say, the land must be stirred and prepared for the seed. In heavenly husbandry there are some well-meaning folk who would dispense with the plough, and preach faith without repentance, but only to find that the birds of the air get most of the seed! If there is to be an abiding work there must be conviction of
Thomas Champness—Broken Bread

If any Woman, under Pretence of Asceticism, Shall Change Her Apparel And...
If any woman, under pretence of asceticism, shall change her apparel and, instead of a woman's accustomed clothing, shall put on that of a man, let her be anathema. Notes. Ancient Epitome of Canon XIII. Whatever women wear men's clothes, anathema to them. Hefele. The synodal letter in its sixth article also speaks of this. Exchange of dress, or the adoption by one sex of the dress of the other, was forbidden in the Pentateuch (Deut. xxii. 5), and was therefore most strictly interdicted by the whole
Philip Schaff—The Seven Ecumenical Councils

Excursus on the Word Theotokos .
There have been some who have tried to reduce all the great theological controversies on the Trinity and on the Incarnation to mere logomachies, and have jeered at those who could waste their time and energies over such trivialities. For example, it has been said that the real difference between Arius and Athanasius was nothing more nor less than an iota, and that even Athanasius himself, in his more placid, and therefore presumably more rational moods, was willing to hold communion with those who
Philip Schaff—The Seven Ecumenical Councils

The Story of the Adulteress.
(Jerusalem.) ^D John VII. 53-VIII. 11. [This section is wanting in nearly all older manuscripts, but Jerome (a.d. 346-420) says that in his time it was contained in "many Greek and Latin manuscripts," and these must have been as good or better than the best manuscripts we now possess. But whether we regard it as part of John's narrative or not, scholars very generally accept it as a genuine piece of history.] ^d 53 And they went every man unto his own house [confused by the question of Nicodemus,
J. W. McGarvey—The Four-Fold Gospel

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Whether There is to be a Resurrection of the Body?
Objection 1: It would seem that there is not to be a resurrection of the body: for it is written (Job 14:12): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken, since the earth, to which seemingly this is still less applicable, "standeth for ever" (Eccles. 1:4). Therefore the man that is dead shall never rise again. Objection 2: Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God
Saint Thomas Aquinas—Summa Theologica

Annunciation to Joseph of the Birth of Jesus.
(at Nazareth, b.c. 5.) ^A Matt. I. 18-25. ^a 18 Now the birth [The birth of Jesus is to handled with reverential awe. We are not to probe into its mysteries with presumptuous curiosity. The birth of common persons is mysterious enough (Eccl. ix. 5; Ps. cxxxix. 13-16), and we do not well, therefore, if we seek to be wise above what is written as to the birth of the Son of God] of Jesus Christ was on this wise: When his mother Mary had been betrothed [The Jews were usually betrothed ten or twelve months
J. W. McGarvey—The Four-Fold Gospel

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through
J. W. McGarvey—The Four-Fold Gospel

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions
Alfred Edersheim—Sketches of Jewish Social Life

Barren Fig-Tree. Temple Cleansed.
(Road from Bethany and Jerusalem. Monday, April 4, a.d. 30.) ^A Matt. XXI. 18, 19, 12, 13; ^B Mark XI. 12-18; ^C Luke XIX. 45-48. ^b 12 And ^a 18 Now ^b on the morrow [on the Monday following the triumphal entry], ^a in the morning ^b when they were come out from Bethany, ^a as he returned to the city [Jerusalem], he hungered. [Breakfast with the Jews came late in the forenoon, and these closing days of our Lord's ministry were full of activity that did not have time to tarry at Bethany for it. Our
J. W. McGarvey—The Four-Fold Gospel

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially
Alfred Edersheim—Sketches of Jewish Social Life

How Does it Come?
How does the Filling of the Spirit come? "Does it come once for all? or is it always coming, as it were?" was a question addressed to me once by a young candidate for the Baptism of the Holy Ghost. There are many asking the same question. We have considered how the Fullness is obtained, but now we proceed to consider, How does the Fullness come? In speaking of the blessing of being filled with the Spirit, the New Testament writers use three tenses in the Greek--the Aorist, the Imperfect, and the
John MacNeil—The Spirit-Filled Life

The Development of the Earlier Old Testament Laws
[Sidenote: First the principle, and then the detailed laws] If the canon of the New Testament had remained open as long as did that of the Old, there is little doubt that it also would have contained many laws, legal precedents, and ecclesiastical histories. From the writings of the Church Fathers and the records of the Catholic Church it is possible to conjecture what these in general would have been. The early history of Christianity illustrates the universal fact that the broad principles are
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Deuteronomy
Owing to the comparatively loose nature of the connection between consecutive passages in the legislative section, it is difficult to present an adequate summary of the book of Deuteronomy. In the first section, i.-iv. 40, Moses, after reviewing the recent history of the people, and showing how it reveals Jehovah's love for Israel, earnestly urges upon them the duty of keeping His laws, reminding them of His spirituality and absoluteness. Then follows the appointment, iv. 41-43--here irrelevant (cf.
John Edgar McFadyen—Introduction to the Old Testament

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