Leviticus 20:10
If a man commits adultery with another man's wife--with the wife of his neighbor--both the adulterer and the adulteress must surely be put to death.
If a man commits adultery
The Hebrew root for "commits adultery" is "na'aph," which signifies a breach of the marital covenant. In ancient Israel, marriage was not only a personal commitment but a societal one, reflecting the covenant relationship between God and His people. Adultery was seen as a grave sin because it violated this sacred bond, symbolizing unfaithfulness to God Himself. The act of adultery disrupted the social fabric and was considered a direct affront to the divine order established by God.

with another man's wife
The phrase underscores the sanctity of marriage and the exclusive nature of the marital relationship. In the cultural and historical context of ancient Israel, marriage was a foundational institution, and the family unit was central to societal stability. The phrase "another man's wife" highlights the personal and communal betrayal involved in adultery, as it not only affects the individuals directly involved but also the broader community.

with the wife of his neighbor
The term "neighbor" in Hebrew is "rea," which can mean friend, companion, or fellow citizen. This emphasizes the communal aspect of the commandment. Adultery was not just a private sin but a public offense that could lead to discord and distrust within the community. The use of "neighbor" reminds the Israelites of their interconnectedness and the importance of maintaining trust and integrity within the community.

both the adulterer and the adulteress
This phrase indicates the equal responsibility and culpability of both parties involved in the act of adultery. In a patriarchal society, this equality in judgment is significant, as it underscores the moral agency and accountability of both men and women. The law does not discriminate based on gender, reflecting the divine justice that holds all individuals to the same standard of righteousness.

must surely be put to death
The severity of the punishment reflects the seriousness with which God views the sin of adultery. The phrase "must surely be put to death" is a translation of the Hebrew "mot yumat," a legal formula indicating the certainty and necessity of the penalty. This underscores the holiness of God and the need for His people to reflect that holiness in their lives. The death penalty for adultery served as a deterrent and a means of purging evil from the community, preserving the sanctity of marriage and the moral integrity of the nation.

Persons / Places / Events
1. Adulterer and Adulteress
These are the individuals involved in the act of adultery. In the context of ancient Israel, this refers to a man and a woman who engage in sexual relations outside the bounds of marriage, specifically when one or both are married to someone else.

2. Neighbor
In this context, "neighbor" refers to a fellow member of the Israelite community. The term underscores the communal aspect of the law, emphasizing the breach of trust and covenant within the community.

3. Ancient Israel
The setting for this law is the Israelite community, which was governed by the Mosaic Law. This law was given to the Israelites as part of their covenant with God, establishing guidelines for holy living.

4. Mosaic Law
The body of laws given to Moses on Mount Sinai, which includes moral, ceremonial, and civil laws. Leviticus is part of this legal and religious framework.

5. Death Penalty
The prescribed consequence for adultery in this passage, reflecting the seriousness with which the community was to regard the sanctity of marriage.
Teaching Points
The Sanctity of Marriage
Marriage is a covenant relationship that reflects God's faithfulness. Adultery violates this sacred bond and disrupts the community's moral fabric.

The Seriousness of Sin
The death penalty for adultery in ancient Israel underscores the gravity of sin and its consequences. While the New Testament emphasizes grace, it does not diminish the seriousness of sin.

Community Responsibility
The law highlights the communal aspect of sin. Adultery affects not just the individuals involved but the entire community, calling for collective responsibility in upholding God's standards.

Grace and Redemption
While the Old Testament law prescribes severe penalties, the New Testament reveals God's grace through Christ, offering forgiveness and a call to repentance for all sinners.

Guarding the Heart
Jesus' teaching in the Sermon on the Mount calls believers to guard their hearts against lust and impurity, recognizing that sin begins in the heart.
Bible Study Questions
1. How does the commandment against adultery in Leviticus 20:10 reflect God's design for marriage?

2. In what ways does Jesus' teaching in Matthew 5:27-28 expand our understanding of adultery and purity?

3. How can the account of the woman caught in adultery (John 8:3-11) inform our approach to sin and forgiveness in our own lives?

4. What steps can we take to guard our hearts against lust and maintain purity in our thoughts and actions?

5. How does understanding the communal impact of sin influence the way we live out our faith within our church and community?
Connections to Other Scriptures
Exodus 20:14
The commandment "You shall not commit adultery" is part of the Ten Commandments, highlighting the foundational nature of this prohibition in God's law.

Matthew 5:27-28
Jesus expands on the concept of adultery, teaching that even lustful thoughts are equivalent to adultery in the heart, thus broadening the understanding of purity and faithfulness.

John 8:3-11
The account of the woman caught in adultery illustrates Jesus' approach to sin and forgiveness, emphasizing mercy and the call to repentance.

1 Corinthians 6:9-10
Paul lists adulterers among those who will not inherit the kingdom of God, reinforcing the New Testament's continuity with the moral teachings of the Old Testament.
Punishments Assigned to Presumptuous SinsR.A. Redford Leviticus 20:1-27
Sin unto DeathJ.A. Macdonald Leviticus 20:1-27
LapidationM. M. Kalisch, Ph. D.Leviticus 20:2-27
Penal SanctionsS. H. Kellogg, D. D.Leviticus 20:2-27
People
Molech, Moses
Places
Teman
Topics
Adulterer, Adulteress, Adultery, Certainly, Commits, Committeth, Death, Friend's, Man's, Neighbor, Neighbor's, Neighbour, Neighbour's, Relations, Sex, Surely, Wife
Dictionary of Bible Themes
Leviticus 20:10

     5702   husband
     5729   one flesh
     6242   adultery
     8204   chastity
     8299   love, in relationships
     8841   unfaithfulness, to people

Leviticus 20:1-17

     6026   sin, judgment on

Leviticus 20:9-10

     5349   injustice, examples

Leviticus 20:9-13

     7318   blood, symbol of guilt

Leviticus 20:10-12

     5707   male and female

Leviticus 20:10-16

     7346   death penalty

Leviticus 20:10-21

     6188   immorality, sexual
     7525   exclusiveness

Library
Tenth Day. Holiness and Separation.
I am the Lord your God, which have separated you from other people. And ye shall be holy unto me, for I the Lord am holy, and have separated you from other people that ye should be Mine.'--Lev. xx. 24, 26. 'Until the days be fulfilled, in the which he separateth himself unto the Lord, he shall be holy.... All the days of his separation he is holy unto the Lord.'--Num. vi. 5, 8. 'Wherefore Jesus also, that He might sanctify the people through His own blood, suffered without the
Andrew Murray—Holy in Christ

Seventh Day. Holiness and Obedience.
Ye have seen what I did to the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, ye shall be a peculiar treasure unto me above all people: ye shall be unto me an holy nation.'--Ex. xix. 4-6. Israel has reached Horeb. The law is to be given and the covenant made. Here are God's first words to the people; He speaks of redemption and its blessing, fellowship with Himself: 'Ye have seen how I brought
Andrew Murray—Holy in Christ

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

Self-Denial.
"If any man will come after Me, let him deny himself, and take up his cross, and follow Me."--Matt. xvi. 24. Good works are not the saint's sanctification, any more than drops of water are the fountain; but they spring as crystal drops from the fountain of sanctification. They are good, not when the saint intends them to be good, but when they conform to the divine law and proceed from a true faith. Yet the intention is of great importance; the Church has always taught that a work could not be called
Abraham Kuyper—The Work of the Holy Spirit

Epistle Lxiv. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [174] . Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach. Preface.--Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

Jesus Fails to Attend the Third Passover.
Scribes Reproach Him for Disregarding Tradition. (Galilee, Probably Capernaum, Spring a.d. 29.) ^A Matt. XV. 1-20; ^B Mark VII. 1-23; ^D John VII. 1. ^d 1 And after these things Jesus walked in Galilee: for he would not walk in Judæa, because the Jews sought to kill him. [John told us in his last chapter that the passover was near at hand. He here makes a general statement which shows that Jesus did not attend this passover. The reason for his absence is given at John v. 18.] ^a 1 Then there
J. W. McGarvey—The Four-Fold Gospel

The Holiness of God
The next attribute is God's holiness. Exod 15:51. Glorious in holiness.' Holiness is the most sparkling jewel of his crown; it is the name by which God is known. Psa 111:1. Holy and reverend is his name.' He is the holy One.' Job 6:60. Seraphims cry, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.' Isa 6:6. His power makes him mighty, his holiness makes him glorious. God's holiness consists in his perfect love of righteousness, and abhorrence of evil. Of purer eyes than
Thomas Watson—A Body of Divinity

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in
Alfred Edersheim—The Life and Times of Jesus the Messiah

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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