Deuteronomy 22:24
you must take both of them out to the gate of that city and stone them to death--the young woman because she did not cry out in the city, and the man because he has violated his neighbor's wife. So you must purge the evil from among you.
you are to take both of them
This phrase indicates a communal responsibility in the enforcement of justice. In ancient Israel, the community played a crucial role in maintaining the moral and legal standards set by God. The Hebrew root for "take" (לָקַח, laqach) implies a deliberate action, emphasizing the seriousness of the offense and the necessity for communal involvement in upholding the law.

to the gate of that city
The city gate was a central place for legal matters, public gatherings, and judgment in ancient Israelite society. It was here that elders and leaders would convene to decide on legal cases. The gate symbolizes transparency and public accountability, ensuring that justice is not carried out in secret but in the sight of the community.

and stone them to death
Stoning was a method of capital punishment in ancient Israel, reflecting the severity of the crime. The act of stoning involved the community, symbolizing collective responsibility in eradicating sin. The Hebrew word for "stone" (סָקַל, saqal) conveys a sense of purging impurity, aligning with the broader biblical theme of holiness and separation from sin.

the girl because she did not cry out in the city
This phrase underscores the expectation of resistance in the face of wrongdoing. In the cultural and historical context, a city was a place where help could be sought, and silence implied consent. The emphasis is on the importance of vocalizing opposition to sin, reflecting a broader biblical principle of standing against evil.

and the man because he has violated another man’s wife
The term "violated" (עָנָה, anah) in Hebrew suggests an act of humiliation and oppression. This phrase highlights the sanctity of marriage and the severe consequences of adultery. The violation of marital vows is seen as an affront not only to the individuals involved but to the community and God’s covenantal order.

You must purge the evil from among you
This command reflects a recurring theme in Deuteronomy: the necessity of removing sin to maintain the holiness of the community. The Hebrew word for "purge" (בָּעַר, baar) means to burn or consume, indicating a complete eradication of evil. This phrase serves as a reminder of the call to holiness and the communal responsibility to uphold God’s standards.

Persons / Places / Events
1. The Young Woman
In this context, she is engaged to be married, and her actions are under scrutiny for not crying out for help, which implies consent in the cultural context of the time.

2. The Man
He is accused of violating the young woman, which is considered an act of adultery since she is pledged to another man.

3. The City Gate
This is the place of judgment and public assembly in ancient Israelite society, where legal matters were often addressed.

4. The Act of Stoning
A form of capital punishment used in ancient Israel to purge evil from the community, emphasizing the seriousness of the offense.

5. The Community
The broader society is involved in maintaining moral and legal order, highlighting communal responsibility in upholding God's laws.
Teaching Points
Understanding Context
Recognize the cultural and historical context of ancient Israelite law, which aimed to maintain social order and purity.

The Seriousness of Sin
This passage underscores the gravity of sexual immorality and the importance of faithfulness in relationships.

Community Responsibility
The involvement of the community in executing judgment highlights the collective responsibility to uphold God's standards.

The Role of Mercy
While the law is strict, the New Testament introduces the concept of grace and forgiveness, encouraging believers to seek a balance between justice and mercy.

Personal Integrity
Reflect on personal actions and thoughts, striving for purity and faithfulness in all relationships, as taught by Jesus.
Bible Study Questions
1. How does understanding the cultural context of ancient Israel help us interpret Deuteronomy 22:24 today?

2. In what ways does the New Testament teaching on mercy and forgiveness influence our understanding of justice as seen in this passage?

3. How can we apply the principle of community responsibility in maintaining moral standards in our own communities?

4. What steps can we take to ensure personal integrity and faithfulness in our relationships, in light of Jesus' teachings in Matthew 5:27-28?

5. How do we balance the need for justice with the call to show mercy, as demonstrated in the account of the woman caught in adultery in John 8:3-11?
Connections to Other Scriptures
Leviticus 20:10
This verse also addresses the punishment for adultery, reinforcing the severity of the sin and the need for communal purity.

John 8:3-11
The account of the woman caught in adultery provides a New Testament perspective on mercy and forgiveness, contrasting with the Old Testament law.

Matthew 5:27-28
Jesus expands on the concept of adultery, teaching that even lustful thoughts are sinful, thus deepening the understanding of purity.
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
Bring, Cry, Death, Didn't, Evil, Gate, Girl, Humbled, Lady, Man's, Midst, Neighbor's, Purge, Scream, Stone, Stones, Town, Violated, Wife
Dictionary of Bible Themes
Deuteronomy 22:24

     5485   punishment, legal aspects
     6112   banishment

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

Deuteronomy 22:23-24

     5277   criminals
     5557   stoning

Deuteronomy 22:23-25

     5444   pledges

Deuteronomy 22:23-29

     5740   virgin

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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