Deuteronomy 22:27
When he found her in the field, the betrothed woman cried out, but there was no one to save her.
When he found her in the field
The phrase "in the field" is significant in the context of ancient Israelite society. Fields were often isolated and away from the protection of the community, symbolizing vulnerability and exposure. The Hebrew word for "field" is "שָׂדֶה" (sadeh), which can denote an open country or a place outside the city. This setting underscores the isolation and helplessness of the girl, emphasizing the seriousness of the crime committed against her. In a broader spiritual sense, the field can represent the world where believers may find themselves vulnerable to spiritual attacks, highlighting the need for divine protection and community support.

the betrothed girl
The term "betrothed" refers to a woman who is engaged to be married, a status that was legally binding in ancient Israel, akin to marriage itself. The Hebrew word "אָרַשׂ" (aras) indicates a formal agreement, often involving a dowry or bride price. This status afforded the woman certain protections under the law, and any violation against her was considered a grave offense. Spiritually, this can be seen as a metaphor for the Church, betrothed to Christ, and the seriousness with which God views any attack on His people.

cried out
The act of crying out is crucial in this context, as it demonstrates the girl's resistance and lack of consent. The Hebrew verb "זָעַק" (za'aq) means to cry out or call for help, often used in the Bible to describe a plea for divine intervention. This cry is a testament to her innocence and a call for justice. In a spiritual sense, it reflects the believer's cry to God in times of distress, trusting in His justice and deliverance.

but there was no one to save her
This phrase highlights the tragic reality of her situation—despite her cries, there was no human rescuer. The Hebrew word "יָשַׁע" (yasha) means to save or deliver, often used in the context of divine salvation. This absence of a savior underscores the need for a just society that protects the vulnerable. Spiritually, it points to the ultimate Savior, Jesus Christ, who hears the cries of His people and offers salvation. It serves as a reminder of the importance of being vigilant and responsive to the needs of those who are oppressed or in danger, reflecting God's heart for justice and mercy.

Persons / Places / Events
1. The Betrothed Woman
A woman engaged to be married, representing innocence and vulnerability in this context.

2. The Man
An unnamed individual who commits an act of violence against the betrothed woman.

3. The Field
A remote or isolated location where the incident occurs, symbolizing a place of vulnerability and lack of protection.

4. The Cry for Help
The woman's plea for assistance, highlighting her distress and the absence of a rescuer.

5. The Absence of a Savior
The lack of intervention or rescue, emphasizing the woman's helpless situation.
Teaching Points
God's Heart for Justice
God is deeply concerned with justice and the protection of the vulnerable. This passage underscores the importance of standing up for those who cannot defend themselves.

The Importance of Community
The absence of a rescuer in the field highlights the need for a supportive community that looks out for one another, ensuring that no one is left alone in times of need.

Responding to Injustice
Believers are called to be proactive in addressing injustice, advocating for those who are wronged, and ensuring that justice is served.

The Role of Mercy and Compassion
As followers of Christ, we are to extend mercy and compassion, reflecting God's character in our interactions with others, especially those who are vulnerable.

The Call to Be a Rescuer
We are encouraged to be the "savior" in situations where others are in distress, offering help and support whenever possible.
Bible Study Questions
1. How does the context of Deuteronomy 22:27 inform our understanding of God's view on justice and protection for the vulnerable?

2. In what ways can we, as a community, ensure that no one is left alone in their time of need, similar to the woman in the field?

3. How can we apply the principles of justice and mercy from this passage to modern-day situations of injustice?

4. What are some practical steps we can take to be advocates for those who cannot speak for themselves, as encouraged in Proverbs 31:8-9?

5. How does the call to be merciful in Matthew 5:7 relate to our response to situations like the one described in Deuteronomy 22:27?
Connections to Other Scriptures
Genesis 34
The account of Dinah, which also involves a woman in a vulnerable situation and highlights the importance of justice and protection.

Exodus 22:22-24
God's command to protect the vulnerable, including widows and orphans, reflecting His concern for justice.

Psalm 72:12-14
A depiction of the ideal king who delivers the needy and oppressed, aligning with God's heart for justice.

Proverbs 31:8-9
A call to speak up for those who cannot speak for themselves, advocating for justice and righteousness.

Matthew 5:7
The Beatitude that blesses the merciful, encouraging believers to act with compassion and justice.
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
Across, Betrothed, Cried, Cry, Damsel, Engaged, Field, Girl, Lady, Married, None, Open, Pledged, Rescue, Save, Saviour, Screamed, Though, Virgin
Dictionary of Bible Themes
Deuteronomy 22:27

     6738   rescue

Deuteronomy 22:13-30

     6206   offence

Deuteronomy 22:21-27

     5025   killing

Deuteronomy 22:21-29

     7346   death penalty

Deuteronomy 22:23-29

     5740   virgin

Deuteronomy 22:25-29

     5707   male and female

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

Links
Deuteronomy 22:27 NIV
Deuteronomy 22:27 NLT
Deuteronomy 22:27 ESV
Deuteronomy 22:27 NASB
Deuteronomy 22:27 KJV

Deuteronomy 22:27 Commentaries

Bible Hub
Deuteronomy 22:26
Top of Page
Top of Page