Exodus 22:19
Whoever lies with an animal must surely be put to death.
Whoever lies with an animal
This phrase addresses a specific act of bestiality, which is explicitly condemned in the Mosaic Law. The Hebrew word used here for "lies" is "שָׁכַב" (shakab), which generally means to lie down, often with sexual connotations. In the ancient Near Eastern context, such acts were seen as a severe violation of the natural order established by God. The prohibition reflects the sanctity of human sexuality, which is intended to be expressed within the boundaries of marriage between a man and a woman. This command underscores the importance of maintaining purity and holiness in the community of Israel, as God's chosen people were to be set apart from the surrounding nations, many of which engaged in various forms of sexual immorality.

must surely be put to death
The phrase "must surely be put to death" is a translation of the Hebrew "מוֹת יוּמָת" (mot yumat), which is a strong expression indicating the certainty and necessity of the death penalty for this offense. This severe punishment highlights the gravity of the sin in the eyes of God. In the ancient world, the death penalty served as a deterrent and a means of purging evil from the community. The Israelites were called to be holy as God is holy (Leviticus 19:2), and this required strict adherence to His commandments. The death penalty for such an act reflects the seriousness with which God views the violation of His created order and the sanctity of human relationships. It serves as a sobering reminder of the consequences of sin and the need for repentance and obedience to God's laws.

Persons / Places / Events
1. Moses
The author of Exodus, who received the Law from God on Mount Sinai. He is the central human figure in the account of the Exodus and the giving of the Law.

2. Israelites
The recipients of the Law, who were being formed into a covenant community distinct from the surrounding nations.

3. Mount Sinai
The place where God delivered the Law to Moses, including the moral, civil, and ceremonial laws that governed Israelite society.

4. Canaan
The land into which the Israelites were entering, where they would encounter various pagan practices, including those prohibited by this law.

5. Pagan Nations
The surrounding cultures that practiced idolatry and immoral acts, which the Israelites were commanded to avoid and not emulate.
Teaching Points
Holiness and Distinction
God calls His people to be holy and distinct from the surrounding cultures. This law underscores the importance of maintaining purity and rejecting practices that defile the body and soul.

The Sanctity of Creation
This commandment reflects the sanctity of God's created order. It reminds believers to respect the boundaries God has set within creation, including human sexuality.

Seriousness of Sin
The severe penalty for this sin highlights the seriousness with which God views violations of His moral law. It serves as a warning to take sin seriously and to pursue righteousness.

Community Responsibility
The communal aspect of the law indicates that the community is responsible for upholding God's standards and ensuring that sin is addressed and not tolerated.

Redemption and Forgiveness
While the Old Testament law prescribed death for certain sins, the New Testament offers redemption and forgiveness through Christ. Believers are called to repentance and transformation through the Holy Spirit.
Bible Study Questions
1. How does the command in Exodus 22:19 reflect God's desire for His people to be distinct from the surrounding nations?

2. In what ways does the prohibition of bestiality in the Old Testament relate to the New Testament teachings on sexual immorality?

3. How can we apply the principle of holiness and distinction in our lives today, especially in a culture that often blurs moral boundaries?

4. What role does the community of believers play in upholding God's standards, and how can we support one another in this?

5. How does understanding the severity of sin in the Old Testament enhance our appreciation for the grace and forgiveness offered through Jesus Christ?
Connections to Other Scriptures
Leviticus 18:23 and 20:15-16
These passages also address the prohibition of bestiality, reinforcing the severity of the sin and the prescribed punishment.

Deuteronomy 27:21
This verse includes a curse for those who engage in bestiality, emphasizing the community's rejection of such acts.

Romans 1:24-27
Paul discusses the consequences of idolatry and sexual immorality, highlighting the degradation that comes from turning away from God's design.

1 Corinthians 6:18-20
Paul urges believers to flee from sexual immorality, reminding them that their bodies are temples of the Holy Spirit.
AbominationsJ. Orr Exodus 22:16-21
People
Moses
Places
Mount Sinai
Topics
Animal, Beast, Certainly, Connection, Death, Lies, Lieth, Relations, Sex, Sexual, Surely
Dictionary of Bible Themes
Exodus 22:19

     4605   animals, religious role
     5735   sexuality
     6237   sexual sin, nature of
     7346   death penalty

Exodus 22:18-20

     5025   killing

Library
Excursus on Usury.
The famous canonist Van Espen defines usury thus: "Usura definitur lucrum ex mutuo exactum aut speratum;" [96] and then goes on to defend the proposition that, "Usury is forbidden by natural, by divine, and by human law. The first is proved thus. Natural law, as far as its first principles are concerned, is contained in the decalogue; but usury is prohibited in the decalogue, inasmuch as theft is prohibited; and this is the opinion of the Master of the Sentences, of St. Bonaventura, of St. Thomas
Philip Schaff—The Seven Ecumenical Councils

Parable of the Importunate Widow.
^C Luke XVIII. 1-8. ^c 1 And he spake a parable unto them to the end that they ought always to pray, and not to faint; 2 saying, There was in a city a judge, who feared not God, and regarded not man [an utterly abandoned character]: 3 and there was a widow in that city; and she came oft unto him, saying, Avenge me of [rather, Do justice to me as to] mine adversary. [In Scripture language widowhood is symbolic of defenselessness (Ex. xxii. 22-24; Deut. x. 18; xxvii. 19; Mal. iii. 5; Mark xii. 40),
J. W. McGarvey—The Four-Fold Gospel

Ciii. Zacchæus. Parable of the Pounds. Journey to Jerusalem.
(Jericho.) ^C Luke XIX. 1-28. ^c 1 And he entered and was passing through Jericho. [This was about one week before the crucifixion. Jericho is about seven miles from the Jordan and about seventeen and a half from Jerusalem.] 2 And behold, a man called by name Zacchaeus; and he was a chief publican, and he was rich. [See p. 76. It is probable that Zacchæus was a sub-contractor under some Roman knight who had bought the privilege of collecting taxes at Jericho, or perhaps the privilege of all
J. W. McGarvey—The Four-Fold Gospel

Epistle Xl. To Mauricius Augustus.
To Mauricius Augustus. Gregory to Mauricius, &c. The Piety of my Lords in their most serene commands, while set on refuting me on certain matters, in sparing me has by no means spared me. For by the use therein of the term simplicity they politely call me silly. It is true indeed that in Holy Scripture, when simplicity is spoken of in a good sense, it is often carefully associated with prudence and uprightness. Hence it is written of the blessed Job, The man was simple and upright (Job i. 1).
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Appeal to the Christian Women of the South
BY A.E. GRIMKE. "Then Mordecai commanded to answer Esther, Think not within thyself that thou shalt escape in the king's house more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place: but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this. And Esther bade them return Mordecai this answer:--and so will I go in unto the king,
Angelina Emily Grimke—An Appeal to the Christian Women of the South

Epistle xvii. To Felix, Bishop of Messana.
To Felix, Bishop of Messana. To our most reverend brother, the Bishop Felix, Gregory, servant of the servants of God [246] . Our Head, which is Christ, to this end has willed us to be His members, that through His large charity and faithfulness He might make us one body in Himself, to whom it befits us so to cling that, since without Him we can do nothing, through Him we may be enabled to be what we are called. From the citadel of the Head let nothing divide us, lest, if we refuse to be His members,
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Feast of the Dedication. The Jews Attempt to Stone Jesus and He Retires to Peræa.
(Jerusalem and Beyond Jordan.) ^D John X. 22-42. ^d 22 And it was the feast of the dedication at Jerusalem: 23; it was winter; and Jesus walked in the temple in Solomon's porch. [The feast of dedication was one of eight days' duration and began upon the 25th Chisleu, which, according to the calculation of M. Chevannes, fell upon the nineteenth or twentieth of December, a.d. 29. The feast was kept in honor of the renovation and purification of the temple in the year b.c. 164, after it had been desecrated
J. W. McGarvey—The Four-Fold Gospel

A Summary of the Christian Life. Of Self-Denial.
The divisions of the chapter are,--I. The rule which permits us not to go astray in the study of righteousness, requires two things, viz., that man, abandoning his own will, devote himself entirely to the service of God; whence it follows, that we must seek not our own things, but the things of God, sec. 1, 2. II. A description of this renovation or Christian life taken from the Epistle to Titus, and accurately explained under certain special heads, sec. 3 to end. 1. ALTHOUGH the Law of God contains
Archpriest John Iliytch Sergieff—On the Christian Life

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not.
J. W. McGarvey—The Four-Fold Gospel

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their
J. W. McGarvey—The Four-Fold Gospel

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

The Blessing of Jacob Upon Judah. (Gen. Xlix. 8-10. )
Ver. 8. "Judah, thou, thy brethren shall praise thee; thy hand shall be on the neck of thine enemies; before thee shall bow down the sons of thy father. Ver. 9. A lion's whelp is Judah; from the prey, my son, thou goest up; he stoopeth down, he coucheth as a lion, and as a full-grown lion, who shall rouse him up? Ver. 10. The sceptre shall not depart from Judah, nor lawgiver from between his feet, until Shiloh come, and unto Him the people shall adhere." Thus does dying Jacob, in announcing
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes
Thomas Watson—The Ten Commandments

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage,
John Edgar McFadyen—Introduction to the Old Testament

Links
Exodus 22:19 NIV
Exodus 22:19 NLT
Exodus 22:19 ESV
Exodus 22:19 NASB
Exodus 22:19 KJV

Exodus 22:19 Commentaries

Bible Hub
Exodus 22:18
Top of Page
Top of Page