Commentaries on the rest of the Bible (~45 volumes)

19. Whosoever lieth with a beast shall surely be put to death.

19. Quisquis concubuerit cum animali, morte moriatur.

We learn from these passages that the people were not only prohibited from adultery, but also from all sins¹ which are repugnant to the modesty of nature itself. In order that all impurity may be the more detestable, He enumerates two species of unnatural lust, from whence it is evident that when men indulge themselves in this respect, they are carried away by an impulse, which is more than beastly, to defile themselves by shameful wickedness. The beasts are satisfied with natural connection; it is therefore a gross enormity that this distinction should be confounded by man endowed with reason; for what is the use of our judgment and intelligent faculties if it be not that greater self-restraint should exist in us than in the brute animals? It is plain, therefore, that they must be blinded in a horrible manner who so shamefully defile themselves, as Paul says. (Romans 1:28.) The madness of lust has, however, invented several monstrous vices, whose names it would be better to bury, if God had not chosen that these shameful monuments should exist, to inspire us with fear and horror. It has at length advanced to such excesses, that men created in God's image, both male and female, have had connection with brutes.

Leviticus 18:24. Defile not yourselves in any of these things. An old proverb² says, that good laws have sprung from evil habits; and God reminds us that for this reason He has been induced expressly to advert to these disgusting and wicked things; for the monstrosities which He mentions would have been concealed in eternal silence had not necessity compelled Him to bring them to light. But since the Canaanitish nations had advanced to such a pitch of licentiousness, that the prodigious sins, which else would have been better concealed, had been but too familiarly known from their wicked habits, God warns His people to beware of their fatal examples. First, when He says that these abominations prevailed amongst the Gentiles, He indicates that evil habits by no means avail as an excuse; nay, that public consent is in vain alleged in defense of vice. But the better to deter them from imitating them, He sets before their eyes the vengeance He is about to take. It is true, indeed, that the nations of Canaan were destroyed for other reasons, but it is not without cause that He sets forth this amongst the rest, for undoubtedly God was offended by such pollutions.

26. Ye shall therefore keep my statutes He here contrasts His Law with the abominations of the Gentiles. The exhibition of His severity, which He had referred to, might indeed have sufficed for the instruction of His people; but in order to influence them more strongly, He at the same time adduces the way pointed out to them in the Law, which would not suffer them to go astray, if only they refused not to follow God. For that the Gentiles, who were destitute of light, should have been drawn aside in every direction was not surprising; but whilst they thus proved their blindness, it behooved true believers, on the contrary, to testify that they were not children of darkness, but of light. And to this Paul seems to allude, when he exhorts believers not to walk, like the Gentiles, "in the vanity of their mind." (Ephesians 4:17.) On this account God not only commends to them His precepts and statutes, but also His ordinances (custodias,) because He had omitted nothing in the Law which would be useful for the direction of men's lives. The sum is, that unless they order themselves constantly by the doctrine which enlightens them, the same destruction awaited them also which was about to overwhelm the (Canaanitish) nations.

13. If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them.

13. Quicunque coierit cum masculo coitu mulieris, abominationem fecerunt ambo: morte morientur, sanguis eorum super eos.

15. And if a man lie with a beast, he shall surely be put to death; and ye shall slay the beast.

15. Si quis intulerit coitum suum in brutum, moriendo morietur, et jumentum occidetis.

16. And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman and the beast: they shall surely be put to death; their blood shall be upon them.

16. Si mulier accesserit ad unum animal ad coeundum cum eo, occides mulierem et animal, moriendo morientur, sanguis eorum super eos.

13. If a man also³ God had hitherto taught what was right, in order to restrain the people from sin, not only from fear of punishment, but for conscience' sake. But whereas all do not voluntarily dispose themselves to obedience, the awards severe punishments to those wicked despisers in whom there is no effort to be religious. And it is astonishing that almost all the Gentiles have so sunk into stupid and brutal folly, that they have tolerated with little less than impunity unnatural crimes, detestable in their very name.

I admit that even the wickedest of them were ashamed to justify so gross a crime; but although it was practiced with impunity, it was a common reproach to make even against the very public tribunals, that it ought to be more severely punished than other crimes, which they did not spare.

Both of the offending parties were subjected to the same punishment, because it is a pollution which ought by no means to be borne. Nay, if a man or woman offend with a beast, in order that, all may the more abhor and beware of the unnatural crime, the penalty is extended even to the harmless animal; as we have before seen that a goring ox is condemned to death if it had killed a man. Hence we infer how greatly displeasing to God is this kind of crime, since its iniquity is confirmed by the death of guiltless animals.

29. Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.

29. Non pollues filiam tuam prostituendo eam: neque scortetur terra, et impleatur ipsa scelere.

This passage more clearly proves that all unlicensed connections⁴ were always unlawful in God's sight. It is a tame and forced interpretation to apply what is here said to spiritual fornication; and those also, who suppose that public stews only are forbidden, restrict the law too much, whereas God rather gives a general injunction that parents should preserve their daughters by means of a pure and chaste education. But even although we admit that nothing else is prohibited but that parents should be the panders of their daughters, still we gather from the word pollute⁵ (for some render the word chll, chalal, too tamely to make common) that they are contaminated by their whoredom, and the reason given abundantly confirms the fact, that all whoredom is hateful to God, "lest the land fall to whoredom, (He says,) and the land become full of wickedness." It is plain that adultery is not in question here; but God declares it to be criminal if a man and woman have connection out of wedlock. Consequently, the people are taught in the Seventh Commandment to beware of all unchastity.

17. There shall be no whore of the daughters of Israel, nor a sodomite of the sons of Israel.

17. Non erit meretrix e filiabus Israel, neque erit scortum masculum e filiis Israel.

This passage is akin to the foregoing; for in the first clause He forbids that girls should be prostituted. Some think that a whore is called in Hebrew qdsh, kedeshah, because she is exposed to, and prepared for sin;⁶ but her pollution, the opposite of sanctity, seems rather to be expressed by antiphrasis. At any rate, a precept of chastity is given, that it should not be lawful for unmarried girls to have connection with men. In the second clause there is some ambiguity, "There shall be no qds, kadesh, of the sons of Israel;" for in other passages it is clearly used for a catamite, or male harlot, but there is no reason why it should not be rendered a fornicator. In this sense the word seems to be used in the Book of Job: "The hypocrites shall die in youth, (or in the flower of their age,) and their life is among the qdsym, kedeshim," which is equivalent to their being infamous and shameful in life. (Job 36:14.) But if it be preferred to apply it to sodomy, all impurity is condemned by synecdoche

10. And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death.

10. Vir qui adulterium commiserit cum uxore alterius, qui adulterium commiserit cum uxore proximi sui moriendo morientur adulter et adultera.

22. If a man be found lying with a woman married to all husband, then they shall both of them die, both the man that lay with the woman, and the woman: so shalt thou put away evil from Israel.

22. Si quis deprehensus fuerit coiisse cum muliere conjugata marito, morientur etiam ambo ipsi, vir qui coierit cum muliere, et mulier ipsa: atque auferes malum ex Israele.

23. If a damsel that is a virgin he betrothed unto an husband, and a man find her in the city, and lie with her;

23. Quum fuerit puella virgo desponsata viro, et invenerit eam aliquis in urbe, coieritque cum ea:

24. Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbor's wife: so thou shalt put away evil from among you.

24. Adducetis utrunque ad portam urbis ejus, et lapidabitis eos lapidibus, ac morientur: puellam quidem, quod non clamaverit in urbe: et virum, propterea quod affiixit uxorem proximi sui: atque ita auferes malum e medio tui.

25. But if a man find a betrothed damsel in the field, and the man force her, and lie with her: then the man only that lay with her shall die:

25. At si in agro invenerit vir puellam desponsatam, et apprehenderit eam vir ille, et coierit cum ea, morietur vir qui coierit cum ea solus.

26. But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death: for as when a man riseth against his neighbor, and slayeth hint, even so is this matter:

26. Puellae vero non facies quicquam: non est puellae peccatum mortis: nam quemadmodum insurgit quis in proximum suum, et occidit eum anima, sic se habet res ista.

27. For he found her in the field, and the betrothed damsel cried, and there was none to save her.

27. In agro invenit eam, clamavit puella desponsata, et nemo adfuit qui servaret eam.

Deuteronomy 22:22. If a man be found lying with. A Political Supplement, whereby it appears how greatly God abominates adultery, since He denounces capital punishment against it. And assuredly, since marriage is a covenant consecrated by God, its profanation is in no wise tolerable; and conjugal faith should be held too sacred to be violated with impunity, whilst it is an act of horrible perfidiousness to snatch from a man's bosom the wife who is as his very life, or at any rate half of himself. Wherefore, also, the Prophet ignominiously compares adulterers to neighing horses, (Jeremiah 5:8;) for where such lasciviousness prevails, men degenerate, as it were, into beasts. Another reason is, however, here referred to; for, if a man had broken faith with his wife by having connection with a harlot, it was not a capital offense; but if any man, though a bachelor, had committed adultery with the wife of another, (he was to die,⁷) because both the husband is grossly injured, and the dishonor descends to the offspring, and all adulterine race is substituted in place of the legitimate one, whilst the inheritance is transferred to strangers, and thus bastards unlawfully possess themselves of the family name. This cause impelled the Gentiles, even before the Law, to punish adultery with severity, as clearly appears from the history of Judah and Tamar. (Genesis 38:14.) Nay, by the universal law of the Gentiles, the punishment of death was always awarded to adultery; wherefore it is all the baser and more shameful in Christians not to imitate at least the heathen. Adultery is punished no less severely by the Julian law⁸ than by that of God; whilst those who boast themselves of the Christian name are so tender and remiss, that they visit this execrable offense with a very light reproof. And lest they should abrogate God's law without a pretext, they allege the example of Christ, who dismissed the woman taken in adultery, whereas she ought to have been stoned; just as He withdrew Himself into a mountain that He might not be made a king by the multitude. (John 8:11, and 6:15.) For if we consider what the office was which the Father delegated to His only-begotten Son, we shall not be surprised that He was content with the limits of His vocation, and did not discharge the duties of a Judge. But those who have been invested with the sword for the correction of crime, have absurdly imitated His example, and thus their relaxation of the penalty has flowed from gross ignorance.

Although the disloyalty of husband and wife are not punished alike by human tribunals, still, since they are under mutual obligation to each other, God will take vengeance on them both; and hence the declaration of Paul takes effect before the judgment-seat of God, Let not married persons defraud one another; for the wife hath not power of her own body, nor the husband of his. (1 Corinthians 7:4, 5.)

23. If a damsel that is a virgin be betrothed. The severity of the punishment is now extended further, and a betrothed woman is counted as a wife; and this for a very good reason, because she has plighted her troth, and it is a token of abandoned incontinency for the mind of a woman to be so alienated from the man to whom she is betrothed, as to prostitute her virginity to another's embraces. But since one who has been ravished is not criminal, a woman is absolved if she be forced in a field, because it is probable that she yielded unwillingly, inasmuch as she was far from assistance. Although, however, the terms are accommodated to the comprehension of a rude people, it was the intention of God to distinguish force from consent. Thus if a girl had been forced in a retired part of a building, from whence her cries could not be heard, God would undoubtedly have her acquitted, provided she could prove her innocence by satisfactory testimony and conjecture.