Text -- Leviticus 19:1-17 (NET)

Religious and Social Regulations

19:1 The Lord spoke to Moses: 19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy. 19:3 Each of you must respect his mother and his father, and you must keep my Sabbaths. I am the Lord your God. 19:4 Do not turn to idols, and you must not make for yourselves gods of cast metal. I am the Lord your God.

Eating the Peace Offering

19:5 “‘When you sacrifice a peace offering sacrifice to the Lord, you must sacrifice it so that it is accepted for you. 19:6 It must be eaten on the day of your sacrifice and on the following day, but what is left over until the third day must be burned up. 19:7 If, however, it is eaten on the third day, it is spoiled, it will not be accepted, 19:8 and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the Lord. That person will be cut off from his people.

Leaving the Gleanings

19:9 “‘When you gather in the harvest of your land, you must not completely harvest the corner of your field, and you must not gather up the gleanings of your harvest. 19:10 You must not pick your vineyard bare, and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the Lord your God.

Dealing Honestly

19:11 “‘You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen. 19:12 You must not swear falsely in my name, so that you do not profane the name of your God. I am the Lord. 19:13 You must not oppress your neighbor or commit robbery against him. You must not withhold the wages of the hired laborer overnight until morning. 19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. You must fear your God; I am the Lord.

Justice, Love, and Propriety

19:15 “‘You must not deal unjustly in judgment: you must neither show partiality to the poor nor honor the rich. You must judge your fellow citizen fairly. 19:16 You must not go about as a slanderer among your people. You must not stand idly by when your neighbor’s life is at stake. I am the Lord. 19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 19:2

Separated from all the forementioned defilements, and entirely consecrated to God and obedient to all his laws.

Wesley: Lev 19:2

Both in my essence, and in all my laws, which are holy and just and good.

Wesley: Lev 19:3

The mother is put first, partly because the practice of this duty begins there, mothers, by perpetual converse, being sooner known to their children than their fathers; and partly because this duty is commonly neglected to the mother, upon whom children have not so much dependence as they have upon their father. And this fear includes the two great duties of reverence and obedience.

Wesley: Lev 19:3

This is added, to shew, that, whereas it is enjoined to parents that they should take care the sabbath be observed both by themselves and their children, it is the duty of children to fear and obey their parents in this matter. But that, if parents should neglect their duty herein, or by their command, counsel, or example, draw them to pollute the sabbath, the children in that case must keep the sabbath, and prefer the command of God before the commands of their parents.

Wesley: Lev 19:4

The word signifies such as are no Gods, or nothings, as they are called, 1Co 8:4, many idols having no being, but in the fancy of their worshippers, and all of them having no virtue or power to do good or evil, Isa 41:23.

Wesley: Lev 19:5

Or, according to your own pleasure, what you think fit: For though this in general was required, yet it was left to their choice to determine the particulars.

Wesley: Lev 19:6

He speaks here of that sort of peace-offerings, which were offered either by vow or freely for the obtaining of some mercy, for the other sort, which was by way of gratitude for mercies received, were to be eaten the same day.

Wesley: Lev 19:10

Who gave you all these things with a reservation of my right in them, and with a charge of giving part of them to the poor.

Wesley: Lev 19:12

This is added, to shew how one sin draws on another, and that when men will lye for their own advantage, they will easily be induced to perjury.

Wesley: Lev 19:12

By any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly.

Wesley: Lev 19:14

To make them fall. Under these two particulars are manifestly forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves.

Wesley: Lev 19:14

Who both can and will avenge them.

Wesley: Lev 19:15

So as through pity to him to give an unrighteous sentence.

Wesley: Lev 19:16

In judgment as a false accuser or false witness, for accusers and witnesses use to stand, whilst the judges sit in courts of judicature.

Wesley: Lev 19:17

As thou dost, in effect, if thou dost not rebuke him.

Wesley: Lev 19:17

The same as thy neighbour, that is, every man. If thy brother hath done wrong, thou shalt neither divulge it to others, nor hate him, and smother that hatred by sullen silence; nor flatter him therein, but shalt freely and in love, tell him of his fault.

Wesley: Lev 19:17

Not suffer him to lie under the guilt of any sin, which thou by rebuking him, and thereby bringing him to repentance, couldst free him from.

JFB: Lev 19:2

Many of the laws enumerated in this chapter had been previously announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to divine instructions, to have rehearsed them, perhaps on different occasions and to successive divisions of the people, till "all the congregation of the children of Israel" were taught to know them. The will of God in the Old as well as the New Testament Church was not locked up in the repositories of an unknown tongue, but communicated plainly and openly to the people.

JFB: Lev 19:2

Separated from the world, the people of God were required to be holy, for His character, His laws, and service were holy. (See 1Pe 1:15).

JFB: Lev 19:3

The duty of obedience to parents is placed in connection with the proper observance of the Sabbaths, both of them lying at the foundation of practical religion.

JFB: Lev 19:5-8

Those which included thank offerings, or offerings made for vows, were always freewill offerings. Except the portions which, being waved and heaved, became the property of the priests (see Lev. 3:1-17), the rest of the victim was eaten by the offerer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation; and if a freewill offering, although it might be eaten on the second day, yet if any remained of it till the third day, it was to be burnt, or deep criminality was incurred by the person who then ventured to partake of it. The reason of this strict prohibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat offered on the altar.

JFB: Lev 19:9-10

The right of the poor in Israel to glean after reapers, as well as to the unreaped corners of the field, was secured by a positive statute; and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At the same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field; and they seem also to have been left at liberty to choose the poor whom they deemed the most deserving or needful (Rth 2:2, Rth 2:8). This was the earliest law for the benefit of the poor that we read of in the code of any people; and it combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly inclined to liberality.

JFB: Lev 19:11-16

A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business, ridiculing bodily infirmities, or circulating stories to the prejudice of others. In opposition to these bad habits, a spirit of humanity and brotherly kindness is strongly enforced.

JFB: Lev 19:17

Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.

JFB: Lev 19:17

Literally, "that ye may not participate in his sin."

Clarke: Lev 19:3

Ye shall fear every man his mother, etc. - Ye shall have the profoundest reverence and respect for them. See Clarke’ s note on Gen 48:12, and see Clarke’ s note on Exo 20:8, and see Clarke’ s note on Exo 20:12.

Clarke: Lev 19:4

Turn ye not unto idols - אלילם elilim , literally nothings; and to this St. Paul seems to allude 1Co 8:4, where he says, We know that an idol is Nothing in the world.

Clarke: Lev 19:5

Peace-offerings - See the notes at the conclusion of Leviticus 7 at Lev 7:38 (note).

Clarke: Lev 19:7

It is be eaten - on the third day - See the note on Lev 7:15.

Clarke: Lev 19:9

When ye reap the harvest - Liberty for the poor to glean both the corn-fields and vineyards was a Divine institution among the Jews; for the whole of the Mosaic dispensation, like the Christian, breathed love to God and benevolence to man. The poor in Judea were to live by gleanings from the corn-fields and vine yards. To the honor of the public and charitable spirit of the English, this merciful law is in general as much attended to as if it had been incorporated with the Gospel.

Clarke: Lev 19:11

Ye shall not steal, etc. - See the notes on Exo 20:15.

Clarke: Lev 19:13

The wages - shall not abide with thee all night - For this plain reason, it is the support of the man’ s life and family, and they need to expend it as fast as it is earned.

Clarke: Lev 19:14

Thou shalt not curse the deaf - Or speak evil of him, because he cannot hear, and so cannot vindicate his own character

Clarke: Lev 19:14

Nor put a stumbling - block before the blind - He who is capable of doing this, must have a heart cased with cruelty. The spirit and design of these precepts are, that no man shall in any case take advantage of the ignorance, simplicity, or inexperience of his neighbor, but in all things do to his neighbor as he would, on a change of circumstances, that his neighbor should do to him.

Clarke: Lev 19:16

Thou shalt not go up and down as a tale-bearer - רכיל rachil signifies a trader, a peddler, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and retailing them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men

Clarke: Lev 19:16

Neither shalt thou stand against the blood, etc. - Thou shalt not be as a false witness, because by such testimony the blood - the life of an innocent man may be endangered.

Clarke: Lev 19:17

Thou shalt not hate thy brother - Thou shalt not only not do him any kind of evil, but thou shalt harbor no hatred in thy heart towards him. On the contrary, thou shalt love him as thyself, Lev 19:18. Many persons suppose, from misunderstanding our Lord’ s words, Joh 13:34, A new commandment give I unto you, that ye love one another, etc., that loving our neighbor as ourselves was first instituted under the Gospel. This verse shows the opinion to be unfounded: but to love another as Christ has loved us, i. e., to lay down our lives for each other, is certainly a new commandment; we have it simply on the authority of Jesus Christ alone

Clarke: Lev 19:17

And not suffer sin upon him - If thou see him sin, or know him to be addicted to any thing by which the safety of his soul is endangered, thou shalt mildly and affectionately reprove him, and by no means permit him to go on without counsel and advice in a way that is leading him to perdition. In a multitude of cases timely reproof has been the means of saving the soul. Speak to him privately if possible; if not, write to him in such a way that himself alone shall see it.

Calvin: Lev 19:1

1.And the Lord spake This is the object of the exhortation: first, that they should not measure the service of God by their own conceits, but rather by His nature; and secondly, that they should begin by studying ²⁸¹ to be holy. For nothing is harder than for men to divest themselves of their carnal affections to prepare for imitating God. Besides, they willingly lie slumbering in their own filthiness, and seek to cloak it by the outward appearance of religion. Here, then, they are recalled to the imitation of God, who, in adopting them, desired that they should bear His image, just as good and undegenerate children resemble their father. If any should pretend to equal God, his emulation would be madness; but although the most perfect come very far short even of the angels, yet the weakness of the very humblest does not prevent him from aspiring after the example of God. To this point did all the ceremonies tend, whereby God exercised His ancient people unto holiness, as we shall hereafter see. Although this declaration does not occur once only, yet because it is annexed in other places to special precepts in order to their confirmation, let it suffice at present to apprehend the general doctrine it contains.

Calvin: Lev 19:3

Since this passage unquestionably relates to the explanation of the Fifth Commandment, it confirms what I have before shown, that the honor which God-commands to be paid to parents, does not consist in reverence only, but also embraces obedience. For the reverence which He now prescribes will render children submissive and compliant. Now, then, we more clearly understand how parents are to be honored, when God exhorts their children to beware of offending them; for this is, in a word, the true manifestation of filial piety, calmly to bear the yoke of subjection, and to prove by acts a sincere desire to obey.

Calvin: Lev 19:11

God here explains somewhat more clearly His mind and design, for He enumerates as thefts eases in which either deceit or violence is employed. The two words, which we have translated to deny, and to lie, signify also to deceive; as also to lie, or to frustrate hope. ⁹⁸ There is no question, then, but that God would restrain His people from all craft, or deceit, that they may deal sincerely and honestly with each other; even as Paul wisely explains the meaning of the Holy Spirit, when he exhorts believers to

“put away lying, and to speak every man truth with his neighbor; for we are members one of another.” (Eph 4:25.)

In the second passage, God commands men to demean themselves meekly and temperately with their neighbors, so as to abstain from all unjust oppression. The meaning which Jerome ⁹⁹ and others after him, have given to the word עשק gnashak, to calumniate, is incorrect altogether; for it is everywhere used for to oppress, despoil, rob, or lay hands on the goods of another. It is clear, therefore, that as Moses had previously provided against frauds, he now prohibits the iniquity of extorting from our neighbor what we have no right to. Still, violence, or open rapine, is better expressed by the other word גזל gezal; and these ¹⁰⁰ two words are, ill my opinion, as it were, genus and species. After he had forbidden, therefore, that they should in any way oppress their brethren and possess themselves of their goods, he at the same time adds, that they should not use violence in despoiling them unjustly. Finally, he points out one mode of unjust oppression, when a person, who has hired himself as a laborer, is defrauded of his wages, and not only if he be sent away without payment, his wages being denied him, but if payment be deferred to the morrow. For we know that hirelings generally live from hand to mouth, and therefore, if there be ever so little delay, they must go without food. Consequently, if a rich man keeps a poor and wretched individual, whose labor he has abused, in suspense, he deprives him as it were of life, in depriving him of his daily food. The sum is, that humanity is so to be cultivated that none should be oppressed, or suffer loss from default of payment.

Calvin: Lev 19:14

Since the Law comprehends under the word murder, all the wrongs whereby men are unjustly injured, that cruelty was especially to be condemned by which those wretched persons are afflicted, whose calamity ought rather to conciliate our compassion. For, if any particle of humanity exists in us, when we meet a blind man we shall be solicitous lest he should stumble or fall, and, if he goes astray, we shall stretch out our hands to him and try to bring him back into the way; we shall also spare the deaf, for to insult them is no less absurd or barbarous than to assail stones with reproaches. It is, therefore, gross brutality to increase the ills of those whom our natural sense impels us to relieve, and who are already troubled more than enough. Let us, then, learn from these words, that the weaker people are, the more secure ought they to be from all oppression or injury, and that, when we attack the defenseless, the crime of cruelty is greatly aggravated, whilst any insult against the calamitous is altogether intolerable to God.

Calvin: Lev 19:16

16.Thou shalt not go up and down. The principle of the second clause is the same as that of the foregoing verse, for it is added to a general precept, whereby detraction is condemned: and much more ought we to be deterred from it, whilst we acknowledge that our tongue is thus armed cruelly to shed innocent blood. Some suppose that the word רכיל , racil, is metaphorically taken from merchants, because the tale-bearer or whisperer ¹⁶⁹ is no less busy in hunting for false reports, which he may afterwards circulate, than the merchant is diligently bent on buying and selling. Others think that there is a change of the letter ג into כ ; and that thus the word is derived from the feet; because calumniators are always wandering about to hunt for grounds of detraction; and therefore is always joined with a verb which signifies to walk. I do not think, however, that it is always used in the same sense; for when Ezekiel reproves the Israelites, because there were always men called רכיל , racil, among them, to shed blood, ¹⁷⁰ I understand men of fraud, or fraudulent persons, who plot against the good to procure their destruction. ( Eze 22:9.) Some also translate it spies. Meanwhile, I doubt not, but that Moses, in this passage, designates those vagabonds, who too eagerly run about hither and thither, and in their malignant inquisitiveness penetrate into everybody’s secrets, to bring quiet people into trouble. In short, we are taught that they are accounted false witnesses before God, whosoever by the virulence of their tongue bring their brethren into danger and inconvenience.

Calvin: Lev 19:17

I doubt not but that this part of the verse should be taken separately, nor do I approve of the introduction of the adversative particle but, by which translators ¹⁵ connect it with what follows. We know that we are not always to trust to the division of verses; and, since it is clear that whatever precepts we meet with in the writings of Moses for the regulation of our lives depend on the Decalogue, this sentence sufficiently proves that murder was forbidden, not only in order that none should slay his brother by his ]land, or by a weapon, but also that he should not indulge in wrong-doing, by cherishing in himself hatred and ill-will. Hence the statement of Paul is confirmed, that “the Law is spiritual,” (Rom 7:14;) and their folly is refuted who pretend that Moses was an earthly lawgiver to the Jews, like Lycurgus or Solon, since he thus penetrates even to the secret affections. It is also probable that John derived from this passage his saying, “He that hateth his brother is a murderer,” (1Jo 3:15;) for the word heart is here used emphatically; since, although no outward signs of hatred may appear, yet the internal feeling is accounted murder before God.

Calvin: Lev 19:17

17.Thou shalt in any wise rebuke thy neighbor. Because many, under the pretext of conscientiousness, are not only rigid censors of others, but also burst out in the open proclamation of their defects, Moses seeks to prevent this preposterous zeal, shewing how they may best restrain it, not by encouraging sin through their connivance or silence, whilst they are still far from evil-speaking. For those who labor under this disease of carping and vituperating, are wont to object that sins are nourished by silence, unless all are eager in reproving them; and hence their ardor in exclaiming against them and deriding them. But Moses points out a more useful remedy, that they should bring back wanderers into the way by private rebukes, and not by publishing their offenses. For whosoever triumphs in the infamy of his brother, precipitates his ruin as far as in him lies; whereas a well-regulated zeal consults the welfare of one who is ruining himself. Therefore we are commanded to rebuke the wandering, and not to regard our brethren as enemies. A similar course is prescribed by Christ, “If thy brother shall trespass against thee, go and tell him his fault between thee and him alone.” ( Mat 18:15.) In fine, an immoderate love of fault-finding will always be found to be arrogant and cruel. The word נשא , nasa, undoubtedly means to publish what was concealed, and thus by exposure to drive to despair those who would else have been corrigible.

Defender: Lev 19:2

This is probably the key verse of Leviticus. The verse lists many rules that were specifically for the purpose of maintaining true holiness (separation as a peculiar people unto God) in the earthly nation of Israel. The same principle is applied to the people of Christ's church in the New Testament (1Pe 1:15, 1Pe 1:16; 1Pe 2:9)."

Defender: Lev 19:3

This assertion - "I am the Lord your God" - occurs at least 22 times in Leviticus."

TSK: Lev 19:2

Ye shall : Lev 11:44, Lev 11:45, Lev 20:7, Lev 20:26, Lev 21:8; Exo 19:6; Isa 6:3, Isa 6:4; Amo 3:3; Mat 5:48; 2Co 6:14-16, 2Co 7:1; 1Pe 1:15, 1Pe 1:16

TSK: Lev 19:3

fear : Exo 20:12, Exo 21:15, Exo 21:17; Deu 21:18-21, Deu 27:16; Pro 1:8, Pro 6:20, Pro 6:21, Pro 23:22; Pro 30:11, Pro 30:17; Eze 22:7; Mal 1:6; Mat 15:4-6; Eph 6:1-3; Heb 12:9

keep : Lev 26:2; Exo 16:29, Exo 20:8, Exo 31:13-17; Isa 56:4-6, Isa 58:13; Eze 20:12, Eze 22:8

TSK: Lev 19:4

Exo 20:3-5; 1Co 10:14; 1Jo 5:21

not unto : Lev 26:1

molten gods : Exo 20:23, Exo 32:4, Exo 34:17; Deu 27:15; Hag 2:18

TSK: Lev 19:5

a sacrifice : Lev. 3:1-17, Lev 7:16, Lev 22:21; Exo 24:5; 2Ch 31:2; Eze 45:15-17, Eze 46:2, Eze 46:12; Eph 2:13, Eph 2:14

ye shall : Lev 1:3, Lev 22:19, Lev 22:23, Lev 22:29

your own will : The Hebrews had several kinds of offerings, which they called corban . Some were free-will offerings, and others were of obligation. The first fruits, the tenths, the sin-offerings, were of obligation; the peace-offerings, vows, offerings of oil, wine, bread, and other things which were made to the temple, or to the ministers of the Lord, were offerings of devotion; these constituted the greater part. They indeed were a shadow of good things to come, which we enjoy in full fruition through THE ONE great SACRIFICE, even Jesus Christ.

""Aaron must lay his robes away,

His mitre and his vest,

When God himself comes down to be

The offering and the priest.""

TSK: Lev 19:6

Lev 7:11-17

TSK: Lev 19:7

abominable : Isa 1:13, Isa 65:4, Isa 66:3; Jer 16:18

it shall : Lev 7:18-21, Lev 22:23, Lev 22:25

TSK: Lev 19:9

ye reap the harvest : In what code of laws merely human, is a requisition to be found so counteracting to selfishness, so encouraging to liberality, and so beneficently considering to the poor and needy? But the Mosaic dispensation, like the Christian, breathed with love to God, and benevolence to man. To the honour of the public and charitable spirit of the English, this merciful law is, in general, as much attended to as if it had been incorporated with the gospel. Lev 23:29; Deu 24:19-21; Rth 2:2, Rth 2:15

TSK: Lev 19:10

glean : Jdg 8:2; Isa 17:6, Isa 24:13; Jer 49:9; Oba 1:5; Mic 7:1

thou shalt : Lev 25:6

TSK: Lev 19:11

shall not : Lev 6:2; Exo 20:15, Exo 20:17, Exo 22:1, Exo 22:7, Exo 22:10-12; Deu 5:19; Jer 6:13, Jer 7:9-11; Zec 5:3, Zec 5:4, Zec 8:16, Zec 8:17; 1Co 6:8-10; Eph 4:28

lie one : 1Ki 13:18; Psa 101:7, Psa 116:11; Jer 9:3-5; Act 5:3, Act 5:4; Rom 3:4; Eph 4:25; Col 3:9; 1Ti 1:10; Rev 21:8

TSK: Lev 19:12

ye shall : Lev 6:3; Exo 20:7; Deu 5:11; Psa 15:4; Jer 4:2, Jer 7:9; Zec 5:4; Mal 3:5; Mat 5:33, Mat 5:34; Jam 5:12

profane : Lev 18:21, Lev 24:11, Lev 24:15, Lev 24:16; Eze 36:20-23

TSK: Lev 19:13

shalt not : Pro 20:10, Pro 22:22; Jer 22:3; Eze 22:29; Mar 10:19; Luk 3:13; 1Th 4:6

the wages : Deu 24:14, Deu 24:15; Job 31:39; Jer 22:13; Mal 3:5; Jam 5:4

TSK: Lev 19:14

not curse : Deu 27:18; Rom 12:14, Rom 14:13; 1Co 8:8-13, 1Co 10:32; Rev 2:14

fear : Lev 19:32, Lev 25:17; Gen 42:18; Neh 5:15; 1Pe 1:17, 1Pe 2:17

TSK: Lev 19:15

Lev 19:35; Exo 18:21, Exo 23:2, Exo 23:2, Exo 23:3, Exo 23:7, Exo 23:8; Deu 1:17, Deu 16:19, Deu 25:13-16, Deu 27:19; 2Ch 19:6, 2Ch 19:7; Psa 82:2; Pro 18:5, Pro 24:23; Jam 2:6-9

TSK: Lev 19:16

talebearer : Exo 23:1; Psa 15:3; Pro 11:13, Pro 20:19; Jer 6:28, Jer 9:4; Eze 22:9; 1Ti 3:11; 2Ti 3:3; Tit 2:3; 1Pe 2:1

stand : Exo 20:16, Exo 23:1, Exo 23:7; 1Ki 21:10-13; Mat 26:60, Mat 26:61, Mat 27:4; Act 6:11-13; Act 24:4-9

TSK: Lev 19:17

hate : Gen 27:41; Pro 26:24-26; 1Jo 2:9, 1Jo 2:11, 1Jo 3:12-15

rebuke : Psa 141:5; Pro 9:8, Pro 27:5, Pro 27:6; Mat 18:15-17; Luk 17:3; Gal 2:11-14, Gal 6:1; Eph 5:11; 1Ti 5:20; 2Ti 4:2; Tit 1:13, Tit 2:15

and not suffer sin upon him : or, that thou bear not sin for him, Rom 1:32; 1Co 5:2; 1Ti 5:22; 2Jo 1:10, 2Jo 1:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 19:2

Ye shall be holy ... - These words express the keynote to the whole book of Leviticus, being addressed to the whole nation. There does not appear to be any systematic arrangement in the laws which follow. They were intended as guards to the sanctity of the elect people, enforcing common duties by immediate appeal to the highest authority. Compare Lev 18:24-30 note.

Barnes: Lev 19:3

Compare Exo 20:8, Exo 20:12; Exo 31:13-14. The two laws repeated here are the only laws in the Decalogue which assume a positive shape, all the others being introduced by the formula, "Thou shalt not."These express two great central points, the first belonging to natural law and the second to positive law, in the maintenance of the well-being of the social body of which Yahweh was the acknowledged king.

Barnes: Lev 19:5

Rather, ye shall offer it that you may be accepted.

Barnes: Lev 19:9-10

See Deu 24:19-21. "Grape"signifies fallen fruit of any kind; and "vineyard"a fruit garden of any kind. Compare Deu 23:24.

The poor - is the poor Israelite - "the stranger"is properly the foreigner, who could possess no land of his own in the land of Israel.

Barnes: Lev 19:11-13

Lev 19:11 forbids injuries perpetrated by craft; Lev 19:13, those perpetrated by violence or power, the conversion of might into right. In Lev 19:13 "defraud"should rather be, oppress.

Barnes: Lev 19:14

The meaning appears to be, "Thou shalt not utter curses to the deaf because he cannot hear thee, neither shalt thou put a stumbling-block in the way of the blind because he cannot see thee (compare Deu 27:18), but thou shalt remember that though the weak and poor cannot resist, nor the deaf hear, nor the blind see, God is strong, and sees and hears all that thou doest."Compare Job 29:15.

Barnes: Lev 19:16

Stand against the blood of thy neighbor - Either, to put his life in danger by standing up as his accuser (compare Mat 26:60); or, to stand by idly when thy neighbor’ s life is in danger. Whichever interpretation we adopt, the clause prohibits that which might interfere with the course of justice.

Barnes: Lev 19:17

Not suffer sin upon him - Rather, not hear sin on his account; that is, either by bearing secret ill-will Eph 4:26, or by encouraging him to sin in withholding due rebuke Rom 1:32.

Poole: Lev 19:2

Ye shall be holy separated from all the forementioned defilements, and entirely consecrated to God, and obedient to all his laws and statutes.

I the Lord your God am holy both in my essence, and in all my laws, which are holy and just and good, and in all my actions; whereas the gods of the heathens are unholy both in their laws and institutions, whereby they allow and require filthy and abominable actions; and in their practices, some of them having given wicked examples to their worshippers.

Poole: Lev 19:3

The mother is put first, partly because the practice of this duty begins there, mothers, by perpetual converse, being more and sooner known to their children than their fathers; and partly because this duty is most commonly neglected to the mother, upon whom children have not so much dependence as they have upon their father. And this

fear includes the two great duties of reverence and obedience .

And keep my sabbaths: this is here added, to show, that whereas it is enjoined to parents that they should take care that the sabbath be observed both by themselves and by their children, it is the duty of children to fear and obey their parents in this matter; and moreover, that if parents should neglect their duty herein, or by their command, counsel, or example draw them to pollute the sabbath, yet the children in that case must keep the sabbath, and in all such cases prefer the command of God before the commands of their parents or superiors.

Poole: Lev 19:4

Turn not your hearts and faces from me, whom alone you pretend to respect, unto them. He intimates, that their turning to idols is a turning from God, and that they could not serve both God and idols.

Unto idols: the word signifies such as are no gods , or nothings , as they are called, 1Co 8:4 , many idols having no being, but only in the fancy of their worshippers, and all of them having no virtue or power to do good or evil, Isa 41:23 . Molten gods , nor graven gods neither, as appears from Ex 20 , whereby we learn that such expressions are generally to be understood synecdochically.

Poole: Lev 19:5

Or, according to your own good pleasure , what you think fit; for though this in the general was required, yet it was left to their choice to determine the particulars. Lev 7:16 . Or rather, to your acceptation , i.e. in such manner as it may be accepted by God on your behalf, which is explained in the next verse, and not in such manner as to lose the end you aim at, to wit, God’ s acceptance; for if ye do otherwise than God hath prescribed, it shall not be accepted, as he adds Lev 19:7 , but on the contrary severely punished, De 8 .

Poole: Lev 19:6

And on the morrow by which clause it appears that he speaks here only of that sort of peace-offerings which were offered either by vow, or freely for the obtaining of some mercy desired; for the other sort, which was by way of gratitude for mercies received, were to be eaten the same day, Lev 7:15 .

Poole: Lev 19:8

His iniquity i.e. the punishment of his iniquity; instead of acceptation he shall receive punishment.

Poole: Lev 19:10

Who gave you all these things with a reservation of my authority over you, and right in them, and with a charge of giving part of them to the poor.

Poole: Lev 19:11

Or, one against another , to the defrauding of him of any of his goods, to which kind of lying the words foregoing and following seem here to restrain it, though it be true that all sorts of lying are unlawful.

Poole: Lev 19:12

Ye shall not swear by my name falsely: this is here added, to show how one sin draws on another, and that when men will lie for their own advantage, they will easily be induced to perjury.

Neither shalt thou profane the name of thy God by any unholy use of it. So it is an additional precept, thou shalt not abuse my holy name by swearing either falsely or rashly. Or this may be a reason of the former prohibition, because in so doing thou wilt profane the name of thy God .

Poole: Lev 19:13

The wages Heb. the work , put for the wages , as Deu 24:15 Job 7:2 Jer 22:13 . Shall not abide with thee all night, because his urgent necessities require it for present subsistence.

Poole: Lev 19:14

Nor put a stumbling-block before the blind to make them fall. Under these two particulars are manifestly and especially forbidden all injuries done to such as are unable to right or defend themselves; of whom God here takes the more care, because they are not able to secure themselves; who both discerns the injuries you do them, and can avenge them, though the blind and deaf cannot.

Poole: Lev 19:15

Thou shalt not respect the person of the poor so as through pity to him to give an unrighteous sentence. Compare Deu 1:17 10:17 Pro 24:23 .

Poole: Lev 19:16

As a tale-bearer who makes it his business to go up and down from one to another, and divulge evil and false reports concerning others, which, though many times it proceeds only from levity and talkativeness, yet apparently tends to the great injury of our neighbour. See Pro 11:13 Jer 6:28 9:4 . Neither shalt thou stand, to wit, in judgment, as a false accuser or false witness; for accusers and witnesses use to stand, whilst the judges sat, in courts of judicature.

Poole: Lev 19:17

To prevent murder, last spoken of, he forbids hatred, which is the common cause, and a degree of murder, 1Jo 3:15 .

Thy brother the same with neighbour , as it follows, i.e. every man, Mat 5:44 ; for it is manifest that God’ s law commanded them to love strangers no less than Israelites.

If thy brother hath done thee or others any injury, thou shalt neither divulge it to others as a tale-bearer, nor hate him, and smother that hatred by sullen silence, as 2Sa 13:22 , nor justify and flatter and encourage him therein; but shalt freely, and in love, not with hatred, tell him of his fault.

And not suffer sin upon him i.e. not suffer him to lie under the guilt of any sin, which thou by rebuking of him, and thereby bringing him to true repentance, couldest in some sort free him from. But the phrase of suffering sin upon him imperfect and unusual in Scripture, and I doubt whether the Hebrew verb nasa be ever used for permitting or suffering . The words may be rendered thus, And (or so) thou shalt not bear sin for him , or for his sake ; thou shalt not make thyself guilty of his sin, as thou wilt assuredly do, if thou dost not perform thy duty of rebuking him for his sin, which is a likely way, and a course appointed by God, to remove the guilt of his sin from him; and consequently, as it was his fault that he sinned and contracted guilt, so it is thy fault that his guilt continues upon him. Many things favour this sense.

1. This is the proper and usual signification of the word nasa .

2. The same words are used in this sense Lev 22:9 Num 18:32 .

3. The preposition al is oft used thus, as Gen 37:8,34 Jud 9:9 1Ki 16:7 .

4. This phrase of bearing sin , or iniquity , is constantly used in this book for being guilty and liable to punishment. And so the sense is here full and complete, and a very weighty reason here given to enforce the foregoing precept.

Haydock: Lev 19:1

Strumpet, which was done formerly in the honour of idols. "They gave to Venus the prostitution of their daughters." (St. Augustine, City of God xviii. 5.) "In Cyprus they lead the unmarried women to the sea-shore, in order to acquire a dowry by these means on certain stated days, as a libation to Venus." (Justin.) ---

Such things were common in the East. See Lucian de dea Syr.; Strabo xvi.) -- Joel (iii. 3,) reproaches the Jews with prostituting their sons and daughters for bread; for there were also effeminate men among them. (3 Kings xiv. 24.; 4 Kings xxiii. 7.) See Baruch vi. 42.; Osee iv. 14. (Calmet)

Haydock: Lev 19:3

Sabbaths. Both those which occur every week, and extraordinary ones, ver. 30.

Haydock: Lev 19:4

Idols. Hebrew, "vain things." (Calmet) ---

Molten, or any other sort of workmanship. (Menochius)

Haydock: Lev 19:7

Profane. Hebrew, "it shall be defiled." Septuagint, "improper for sacrifice." Aquila, "It shall be rejected." (Calmet) ---

So that the person who had offered it, shall become more guilty. (Menochius)

Haydock: Lev 19:9

Ground. Hebrew and Septuagint, "the extremity of thy field." The Rabbins say, a sixtieth part of all the products of the earth, was to be left for the poor. (Selden, Jur. vi. 6.) Thus God teaches his people to exercise themselves in the acts of mercy. (Du Hamel)

Haydock: Lev 19:10

Strangers . Septuagint and Syriac, "proselytes," who might dwell in the country. As the soil did not belong to them, great compassion was requisite: otherwise they must have perished, or become slaves. ---

Lord; the sole proprietor. (Calmet)

Haydock: Lev 19:11

Lie. "When no injury is done to another, it is a great question whether a lie can ever be justified. The case would perhaps be easily decided, if we considered the commandments alone, and not the examples," of those holy men who seem to have sometimes thought it lawful. (St. Augustine, q. 68) But is it not better to allow that these were under an inculpable mistake, than to defend one fault, because it is not attended with the guilt of another, by hurting others? Even lies of jest and of excuse, are contrary to the gravity and open-dealing of a Christian; and God never speaks of lying without marks of disapprobation. (Haydock) ---

Hebrew, "you shall not deny, or refuse" to restore, what has been entrusted to you; (Grotius) "nor deal falsely, or extenuate yourselves," pretending that you cannot give alms. (Oleaster)

Haydock: Lev 19:12

Profane. No greater indignity can be offered to God, than to solicit Him, as it were, to assist us in doing evil, by attesting falsehood. (Philo)

Haydock: Lev 19:13

Morning. Pay what is due to the labourer, immediately, if he desire it. (Haydock) ---

It was customary among the Jews to pay their workmen in the evening, Matthew xx. 8.

Haydock: Lev 19:14

Deaf. The word Kophos, used by the Septuagint, means also the dumb, as these defects are generally found in the same person. Nothing can be more base, than to attack those who are unable to defend themselves. Solon forbids anyone "to speak ill of the dead," though he may receive an injury from his children. Those who undermine and ruin the reputation of the absent, are no less to be condemned.

Haydock: Lev 19:16

Detracter, whisperer. Hebrew rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others' faults. ---

Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Selden, Jur. iv. 3,) and the laws of the Egyptians. (Diodorus 1.)

Haydock: Lev 19:17

Openly, is not in the Hebrew or other versions. Instead of bearing malice at the heart, we are authorized to demand our right in a legal manner, or to correct in a fraternal matter, the person who may have injured us, lest we incur sin for our neglect, and the offender continue impenitent. Jesus Christ instructs us to do this with as little disturbance as possible, Matthew xviii. 15. Yet public sins must undergo a public correction, 1 Timothy v. 20. (St. Augustine, ser. 82.) Love should regulate our complaints. (St. Augustine, q. 70.)

Gill: Lev 19:1

And the Lord spake unto Moses,.... About the same, or quickly after he had delivered the above laws to him; and there are many in this chapter, which were before given, and here repeated:

saying; as follows.

Gill: Lev 19:2

Speak unto all the congregation of the children of Israel,.... They could not be all spoke to together, but tribe after tribe, or family after family; or rather the heads of the tribes, and at most the heads of families were convened, and the following instructions were given, to be communicated to their respective tribes and families. Jarchi says this section was spoken in the congregation, because the greater part of the body of the law, or the more substantial parts of it, depend upon it; and indeed all the ten commandments are included in it, with various other laws, both judicial and ceremonial. Aben Ezra remarks, that all the congregation are spoken to, to include the proselytes, because they had been warned of incests, as the Israelites, in the preceding chapter; see Gill on Lev 18:26,

and say unto them, ye shall be holy: a separate people from all others, abstaining from all the impurity and idolatry they are cautioned against in the foregoing chapter, and observing the holy precepts expressed in this:

for I the Lord your God am holy; in his nature, essence, originally, independently, immutably, and perfectly; and the more holy they were, the more like they would be to him; See Gill on Lev 11:44 and See Gill on Lev 11:45; where the same words are used, after the laws given about creatures clean and unclean to be eaten, as here, after those about impure copulations and incests.

Gill: Lev 19:3

Ye shall fear every man his mother and his father,.... This has respect to the fifth command, which is the first with promise, and is here referred to first, because a man has his beginning in the world from his parents, and by them he is trained up in the observance of all the other laws of God, equally to be respected; and the fear of them is not servile, but filial, joined with love and affection to them, and includes an inward esteem and reverence of them, an outward respect unto them, a readiness to obey their commands, and giving due and equal honour unto them; See Gill on Exo 20:12; Pythagoras, Phocylides, and other Heathens, next to honouring God, exhort to the honour and reverence of parents:

and keep my sabbaths; this is expressed in the plural number, because there were various sabbaths. The seventh day sabbath, and the seventh year sabbath, and the jubilee, which was once in seven times seven years; the seventh day sabbath is chiefly meant: this follows upon the other, because it lay upon parents to teach their children the observance of the sabbath, and to train them up in it; and indeed the fear of them greatly depends on it, for children that are sabbath breakers have seldom much respect to their parents; and besides this suggests, that though children are to honour, reverence, and obey their parents, yet not in anything that is contrary to the laws of God; and, particularly should they suggest to them that sabbaths were not to be observed, they should not hearken to them:

I am the Lord your God; that gave them their being, parents being but instruments, and who had a right to enjoin them what laws he pleased; and among the rest had ordered them to observe the sabbath, and which in gratitude they were obliged unto, as well as in point of duty.

Gill: Lev 19:4

Turn ye not unto idols,.... From the one only true and living God to them that are not gods, as the word used signifies, who are nothing; for, as the apostle says, an idol is nothing in the world, 1Co 8:4, is of no worth and value, of no consequence and importance, of no avail and usefulness to its devotees; wherefore to turn from the true God to such as these is the greatest stupidity, as well as wickedness: or "look not" at them ^g for help or assistance, for they are not able to give it: and to look at them so as to view them attentively, and consider their likeness, the Jews say ^h is forbidden; and even in the heart and mind, as Aben Ezra observes, to have respect unto them was not right; or in the thoughts, as Gersom:

nor make to yourselves molten gods; of gold, silver, or brass, melted and cast into a mould, as the golden calf was, to which respect may be had. These laws have a respect unto the first and second commandments, Exo 20:3,

I am the Lord, your God; who only is to be worshipped, and who has forbid the making and worshipping any image, molten or graven, and who will therefore resent idolatry of every sort, and punish for it.

Gill: Lev 19:5

And if ye offer a sacrifice of peace offerings unto the Lord,.... Which were of three sorts, a thanksgiving, a vow, and a voluntary offering, Lev 7:11; the latter seems to be here meant, as appears by what follows:

ye shall offer it at your own will; a voluntary freewill offering, of their own accord, and not by force, as Aben Ezra; and in such offerings they were left to their liberty to offer what they pleased, it might be of the flock, or of the herd, a male or a female, Lev 3:1. The Targum of Jonathan is"for your acceptation;''that is, that should be offered, and in such a manner as to be accepted of you with God; which sense is countenanced by Lev 19:7; and becomes acceptable, when what follows about eating them is attended to.

Gill: Lev 19:6

It shall be eaten the same day ye offer it, and on the morrow,.... The meaning is, that if it could be, it was best to eat it all up the same day it was offered, but if not, the remainder was to be eaten on the morrow, but by no means to be kept any longer; this shows that that sort of peace offering is intended, which was either a vow or a voluntary offering, Lev 7:16; and the Jews gather from hence, that sacrifices were to be slain in the day, and not in the night ⁱ:

and if ought remain unto the third, it shall be burnt with fire; as it is ordered, Lev 7:16; that so the owner might have no profit by it, and therefore be under no temptation to keep it longer than the fixed time.

Gill: Lev 19:7

And if it be eaten at all on the third day,.... Or "in eating be eaten" ^k any of it be eaten, the least bit of it:

it is abominable; it is as any common thing, as if it was no sacrifice; yea, as if it was corrupt and putrefied flesh; nay, as what is abominable to God: and therefore it follows:

it shall not be accepted; of the Lord, but rejected, his will not being attended to.

Gill: Lev 19:8

Therefore everyone that eateth it shall bear his iniquity,.... Be chargeable with sin, be pronounced guilty, and endure the punishment, which is cutting off, Lev 7:20,

because he hath profaned the hallowed thing of the Lord; the flesh of the peace offerings, by keeping it longer than the fixed time for it, when it was liable to corruption and putrefaction; for after the inwards and the fat of them were offered, as Aben Ezra says, the flesh was holy, and to be eaten as an holy thing, and within the time the law required, or otherwise it was profaned and polluted:

and that soul shall be cut off from among his people; be deprived of his civil and religious privileges, or be punished by the hand of the civil magistrate, or else by the immediate hand of God.

Gill: Lev 19:9

And when ye reap the harvest of your land,.... Of the land of Canaan, when come into it, which having sown, and it was harvest, either barley harvest or wheat harvest, or both, and especially the latter, to which reaping seems best to agree:

thou shall not wholly reap the corner of the field; but a part was to be left for the poor. This follows upon the peace offerings: and, as Aben Ezra observes, as the fat of them was to be given to God, so somewhat of the harvest was to be given for the glory of God to the poor and stranger. In the Misnah is a whole treatise, called "Peah", which signifies "the corner", in which there are many decisions concerning this affair; and among the rest, whereas it is not fixed in the law how large the corner should be, what quantity should be left, how many ears of corn, or what a proportion of the field, this is there determined by the wise men, who say, they do not leave less than a sixtieth part; for though they say there is no measure (certain) for the corner, yet the whole is according to the largeness of the field, or according to the multitude of the poor, or according to the plenty of the increase ^l, so that, as these were, more or less were left: and though the place to be left is called a corner, it was a matter indifferent in what part of the field it was; for so it follows, they give (or leave) the corner at the beginning of the field, or in the middle ^m; and Ben Gersom observes, that the corner was at the end of the field, where the harvest is finished; and it is plain where the harvest is finished, he says, the corner should be left; for the law does not precisely determine, only that part of the corner should be left to the poor; and it is of no consequence to the poor whether it is in the middle of the field or in the end of it; but Maimonides ⁿ thinks it was to be left at the end of the field, that the poor might know where to come for it: and in the above treatise the times are also set when the poor should come and gather it, which they might not do at any time; and there were three times on a day they had leave to come, in the morning, in the middle of the day, and at the evening sacrifice ^o, i.e. about three o'clock in the afternoon; the morning was appointed, as the commentators say ^p, for the sake of women that had young children, who were then asleep, the middle of the day for the sake of nurses, and the evening for the sake of ancient persons:

neither shalt thou gather the gleanings of thy harvest; ears of corn which fall from the hand or sickle of the reaper, or in gathering the reaps to bind up in sheaves. In the above treatise it is asked, what is a gleaning? that which falls in reaping; if the reaper reaps his handful, or plucks up an handful, and a thorn strikes him, and it falls out of his hand to the ground, lo, it is the owner's; but if out of the middle of his hand, or out of the middle of the sickle, it is the poor's; if from the further part of his hand, or of the sickle, it is the owner's; but if from the top of his hand (or tip of his fingers) or the point of the sickle, it is the poor's ^q: and it is further said ^r,"two ears are a gleaning, but three are not,''and so Jarchi on the text, that is, when three fall together; this is according to the school of Hillel, but according to the school of Shammai, if there were three ears that fell together, they were the poor's, if four they belonged to the owner.

Gill: Lev 19:10

And thou shalt not glean thy vineyard,.... Or cut off the little clusters which are, as Aben Ezra observes, like an infant, as the word signifies, infant clusters, which were small in comparison of the large ones, as infants are to men; those which had but a grape or two, or very few upon them, were not to be cut off, but left for the poor: and Gersom says, if the whole vine consisted of such clusters, it all belonged to the poor:

neither shall thou gather every grape of thy vineyard; every particular single grape; these were such as were left on the vine after the large clusters were gathered, and a man upon viewing it again might not gather such as had only a single grape or two upon them; for the Misnic doctors say ^s, two grapes or berries make a "peret" (the word here rendered "every grape"), but three do not; so that if there were three grapes upon a cluster it was the owner's, and might be gathered, but if fewer, then it belonged to the poor; or this may be understood ^t also of such single grapes that fell to the ground in gathering, which might not be taken up by the owners, but were to be left to the poor; and, as Gersom says the grape gatherers might not put a bushel under the vines in the time of gathering, to catch the single grapes that fell:

thou shall leave them for the poor and stranger: for the poor Israelite, and the stranger that sojourns with you, as Aben Ezra interprets it; the stranger intends a proselyte, not a proselyte of the gate, but a proselyte of righteousness, as Gersom and it is a rule laid down by Maimonides ^u, that every stranger spoken of concerning the gifts of the poor is no other than a proselyte of righteousness, one that has been circumcised upon embracing the Jewish religion, and agreeing to conform to all the laws and rituals of it; though the same writer observes, that they do not restrain the poor of the Gentiles from these gifts, but they are in general included among the poor of Israel; and they come and take them because of the ways of peace; for the sake of peace, to promote peace and harmony among them:

I am the Lord your God; that gave them fields and vineyards, and times of harvest, and vintage, and blessed them with fruitful seasons, and therefore had a right to require such things of them; and they were in duty and gratitude bound to observe his commands; and this shows his regard unto, and concern for the poor, and that he is the father and patron of them.

Gill: Lev 19:11

Ye shall not steal,.... Which is the eighth command; See Gill on Exo 20:15; though Jarchi thinks something different from that law is here intended; that this is a caution against stealing of money, that in the decalogue against stealing of souls, or men. And it may be observed, that one is expressed in the singular number, the other in the plural, as here, and takes in more; not the actual thief only, but he that sees and is silent, who, as Aben Ezra observes, is even as the thief; and perhaps this follows upon the preceding laws, to suggest, that he that deprives the poor of the corner of the field, and of the gleaning Of the harvest and vintage, is as if he robbed; and the last mentioned writer seems to make the force of this depend on that: and Maimonides ^w on the above law observes, that he that put a basket under a vine, in the time of gathering grapes, robbed the poor:

neither deal falsely; in any respect defrauding and over reaching in trade and commerce, particularly not being faithful to a trust committed to them; so Aben Ezra restrains it to what is deposited with a man to keep, which he denies he ever had; and he observes, that he that knows it, and does not bear witness of it, is as he that deals falsely; and such an one, according to a former law, having sworn falsely, and, when convicted, was obliged to restore the principal, and add a fifth part, and bring a trespass offering to make atonement for his sin likewise, Lev 6:2,

neither lie one to another; in common speech and conversation, in trade and business, and particularly by demanding money of a man who never had anything of him, as Aben Ezra; and who owes him nothing, and yet affirms, with a lie, that he is indebted to him, and insists on payment.

Gill: Lev 19:12

And ye shall not swear by my name falsely,.... Or "to a falsehood" ^x, to any of the above cases; as that a man has not the deposit of another's in his hands, when he has; or that such a man owes him so much money, when he does not, or any other false thing. Stealing, dealing falsely, lying, and false swearing, are mentioned together, as following one another, and as tending to lead on, the one to the other, as Jarchi observes;"if thou stealest, this will lead thee on to deal falsely, and then to lie, and after that to swear;''and who further remarks, because it may be thought a man is guilty only because of the proper name (of God he may swear by); therefore to comprehend all the surnames (or epithets of God, such as gracious, merciful, &c.) it is said, "ye shall not swear by, my name falsely": every name which is mine, by which he is called; and so Gersom, any epithet or attribute of his, or any word or phrase by which he is described, as he that made the heavens, or that dwelleth in the heavens, or liveth for ever and ever, and the like; and the word being of the plural number, ye shall not swear, takes in, as Aben Ezra thinks, him that causes to swear, as well as him that swears:

neither shall thou profane the name of thy God: through swearing falsely by it, or through any rash or vain oath in common conversation; not only perjury in a court of judicature, but all profane oaths, curses, and imprecations are forbidden, as breaches of the third command, which this refers to; See Gill on Exo 20:7,

I am the Lord; whose name is holy, and who can and will revenge every abuse of it in a profane way, and to the injury of men.

Gill: Lev 19:13

Thou shalt not defraud thy neighbour, neither rob him,.... Not defraud him secretly, nor rob him openly and by force, as Aben Ezra; not defraud him in buying and selling, in retaining wages due to him, and refusing to return to him what has been committed to trust, or to repay him what has been borrowed of him: the Vulgate Latin is, "thou shall not calumniate him", or get anything from him, by raising a calumny upon him; nor rob him by coming into his house, or entering into his fields, and taking away his goods, or his cattle without his will, and in a forcible manner; or by meeting him on the highway and demanding his money, and taking it from him:

the wages of him that is hired shall not abide with thee all night until the morning; unless he that is hired agrees to it; for then it may be kept two or three days, or a week, or for whatsoever time may be agreed upon between them: this must be understood of one that is hired by the day, whose wages are due at night, and who may want his money to buy food for his family, and therefore should not without his consent be detained from him; and not of one that is hired by the week, or by the year, whose wages are not due until the end of the week or year for which he is hired; and the Jewish writers ^y observe, that this Scripture speaks of a day hireling, or a day labourer, whose wages became due at night; as another Scripture, Deu 24:15; speaks of a night hireling, or a night labourer, whose hire is not due until the pillar of the morning arises, or the sun is up, and therefore it must be paid him before it goes down; to detain the wages of such, or defraud them of it, is a very crying sin; see Jer 22:13.

Gill: Lev 19:14

Thou shalt not curse the deaf,.... Who are naturally so, born deaf, or become so through some accident, and cannot hear what is objected to them, and they are cursed for; and so cannot reply in their own defence, and remove the calumny cast upon them, if it be such which is the cause of their being cursed; and therefore there is something mean and base as well as wicked in cursing such: the Targums of Onkelos and Jonathan render it, "him that heareth not", and respects any absent person who is not within the hearing of the curse, and so equally incapable of answering for himself as a deaf man: Gersom observes, that this is a caution not to curse any Israelite; for if we are cautioned, says he, not to curse a deaf man who hears not, and therefore cannot be moved at it, much less should we curse him that is not deaf, from whence quarrels and fightings arise:

nor put a stumblingblock before the blind: to cause him to fall; and in this negative is implied, that a man should be serviceable and helpful to the blind as much as may be; as to lead, and guide, and direct them in the way, and not put them out of it, as well as not do anything to cause them to stumble in it; Jarchi and Ben Gersom interpret this figuratively, of ignorant persons imposed upon by the bad advice of others: on the other hand, agreeably to this sense, Job says, he was "eyes to the blind", Job 29:15; gave good advice to the ignorant, instructed them what ways and methods to take to do themselves justice, or obtain it, which otherwise they knew not:

but shalt fear thy God: who, as Aben Ezra observes, can punish thee by making thee deaf and blind also; by striking them with deafness and blindness at once; wherefore the awe and fear of God should be on persons, and make them cautious and fearful how they abused those in such circumstances:

I am the Lord; the Lord God, omnipresent and omniscient, that hears when the deaf are cursed, though they do not; and sees the stumblingblocks laid before the blind, and knows who laid them, though they do not, and will revenge such abuses and injuries: the apostle seems to have respect to this law in Rom 14:13.

Gill: Lev 19:15

Ye shall do no unrighteousness in judgment,.... This is said with respect to judges and witnesses, as Aben Ezra notes; that the one should not bear false witness in a court of judicature to the perversion of justice, and the other should not pronounce an unrighteous sentence, justifying the wicked and condemning the righteous:

thou shalt not respect the person of the poor; that is, in judgment, or in a court of judicature, when a cause of his is brought before it; though privately his person may be respected, and he relieved in his distress as a poor man; but in a court of justice his person and character as a poor man are not to be regarded; the cause is not to be given either for him or against him on that account, without regard to the justice and equity of it; he may be pitied in other respects but in a cause between him and another, even a rich man, not pity, but justice, must take place; see Gill on Exo 23:3,

nor honour the person of the mighty; not fear to put him to shame and blushing, by giving the cause against him, if he is in the wrong; his riches, his grandeur, his honour, must not came into any account, or have any weight or influence on the court to pervert justice: the Jewish writers, particularly Maimonides ^z suggest that there was to be no difference between a rich man and a poor man while their cause was trying; that they were to be clothed either both in a rich habit, or both in a mean one; and that their posture was to be alike, whether sitting or standing; as well as that no favour should be shown to one more than to another; as that one might have liberty to speak as much and as long as he pleased, and the other bid to be short; or the one be spoken tenderly to, and the other harshly:

but in righteousness shall thou judge thy neighbour; be he rich or poor, doing justice to both, and showing no partiality to either; see Pro 18:5.

Gill: Lev 19:16

Thou shall not go up and down as a talebearer among thy people,.... The word used signifies a merchant, and particularly one that deals in drugs and spices, and especially a peddler in those things, that goes about from place to place to sell them; and such having an opportunity and making use of it to carry stories of others, and report them to their disadvantage, hence it came to be used for one that carries tales from house to house, in order to curry favour for himself, and to the injury of others; and such a man is a detestable person, and ought not to be encouraged, see 1Ti 5:13,

neither shall thou stand against the blood of thy neighbour; either by bearing a false testimony, whereby his blood is in danger of being shed when innocent; or by being silent, and not hearing a testimony for him, whereby the shedding of his innocent blood might have been prevented; either way may be interpreted standing against it: the Jewish writers think, that a man by this law, is bound to do all he can to preserve the life of his neighbour, when it is by any means in danger, by drowning, or by thieves and wild beasts, so Jarchi:

I am the Lord; the just and righteous One, who will resent and punish for all unjust proceedings in courts of judicature, secret tale bearing, doing any injury to another, or not preventing it when in the power of his hands.

Gill: Lev 19:17

Thou shalt not hate thy brother in thine heart,.... Although no hatred may be expressed either by words or deeds, yet being in the heart is a breach of the sixth command, see Mat 5:21; and of this a man may be guilty, when he does not attempt to save the life of his neighbour, either by bearing a testimony for him, or by delivering from danger, as preserving him from drowning, from wild beasts and thieves, as in Lev 19:16; or when he does not reprove him for sin, as in the next clause, but suffers him to go on in it to his ruin, either of which by interpretation is an hatred of him:

thou shalt in any wise rebuke thy neighbour, for any sin committed by him, though secretly, yet known; which rebuke should be private, and repeated as may be found necessary, and given gently in meekness and tenderness:

and not suffer sin upon him; unconvinced of, unrepented of and persisted in, which may prove of fatal consequence to him; and therefore to let him alone, and go on in it without telling him of it, and reproving him for it, would be so far from acting the kind and friendly part, and showing him love and respect, that it would be an evidence of hating him at heart, at least it might be strongly suspected: or, "and not bear sin for him" ^a; become a partner with him in his sin, and so become liable to bear punishment for it; which is a strong reason for reproving sin, in a proper manner, lest we should be partakers of other men's sins; see 1Ti 5:20.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 19:3

¹ tn Heb “A man his mother and his father you [plural] shall fear.” The LXX, Syriac, Vulgate, and certain Targum mss reverse the order, “his father and his mother.” The term “fear” is subject to misunderstanding by the modern reader, so “respect” has been used in the translation. Cf. NAB, NRSV “revere”; NASB “reverence.”

NET Notes: Lev 19:4

¹ sn Regarding the difficult etymology and meaning of the term for “idols” (אֱלִילִים, ’elilim), see B. A. Levine, Leviticus (JPSTC), 126; J. E. Hartley, Leviticus (WBC), 304; N. H. Snaith, Leviticus and Numbers (NBC), 89; and Judith M. Hadley, NIDOTTE 1:411. It appears to be a diminutive play on words with אֵל (’el, “god; God”) and, perhaps at the same time, recalls a common Semitic word for “worthless; weak; powerless; nothingness.” Snaith suggests a rendering of “worthless godlings.”

NET Notes: Lev 19:5

¹ tn Heb “for your acceptance”; cf. NIV, NLT “it will be accepted on your behalf.”

NET Notes: Lev 19:6

¹ tn Heb “from the following day” (HALOT 572 s.v. מָחֳרָת 2.b).

² tn Heb “shall be burned with fire”; KJV “shall be burnt in the fire.” Because “to burn with fire” is redundant in contemporary English the present translation simply has “must be burned up.”

NET Notes: Lev 19:7

¹ tn Heb “And if being eaten [infinitive absolute] it is eaten [finite verb].” For the infinitive absolute used to highlight contrast rather than emphasis see GKC 343 §113.p.

² tn Or “desecrated,” or “defiled,” or “forbidden.” For this difficult term see J. Milgrom, Leviticus (AB), 1:422, on Lev 7:18.

NET Notes: Lev 19:8

¹ tn See the note on Lev 17:16 above.

² sn Regarding “profaned,” see the note on Lev 10:10 above.

³ tn Heb “the holiness of the Lord.”

⁴ sn On the “cut off” penalty see the note on Lev 7:20.

NET Notes: Lev 19:9

¹ tn Heb “And in your harvesting the harvest.”

² tn Heb “you shall not complete the corner of your field to harvest.”

NET Notes: Lev 19:10

¹ tn Heb “And you shall not deal severely with your vineyard.”

NET Notes: Lev 19:11

¹ tn Heb “you shall not deal falsely a man with his fellow citizen.”

NET Notes: Lev 19:12

¹ tn Heb “And you shall not swear to the falsehood.”

² tn Heb “and you shall not profane”; NAB “thus profaning.”

NET Notes: Lev 19:13

¹ tn Heb “You shall not oppress your neighbor and you shall not rob.”

² tn Heb “hold back with you”; perhaps “hold back for yourself” (cf. NRSV “keep for yourself”).

NET Notes: Lev 19:14

¹ tn Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”

² tn Heb “And you shall fear.” Many English versions (e.g., KJV, ASV, NAB, NASB, NIV) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).

NET Notes: Lev 19:15

¹ tc Smr has the singular rather than the plural “you” of the MT, which brings this verb form into line with the ones surrounding it.

² tn Heb “You shall not do injustice in judgment” (NASB similar); cf. NIV “do not pervert justice.”

³ tn Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”

⁴ tn Heb “In righteousness you shall judge your fellow citizen.”

NET Notes: Lev 19:16

¹ tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

² tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

NET Notes: Lev 19:17

¹ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

Geneva Bible: Lev 19:2

Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be ^{( a )} holy: for I the LORD your God [am] holy.

^{( a )} That is, void of all pollution, idolatry and superstition both of soul and body.

Geneva Bible: Lev 19:5

And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it ^{( b )} at your own will.

^{( b )} Of your own accord.

Geneva Bible: Lev 19:7

And if it be eaten at all on the third day, it [is] abominable; it shall not be ^{( c )} accepted.

^{( c )} To wit, of God.

Geneva Bible: Lev 19:11

Ye shall not steal, neither ^{( d )} deal falsely, neither lie one to another.

^{( d )} In that which is committed to your credit.

Geneva Bible: Lev 19:16

Thou shalt not ^{( e )} go up and down [as] a talebearer among thy people: neither shalt thou ^{( f )} stand against the blood of thy neighbour: I [am] the LORD.

^{( e )} As a slanderer, backbiter, or quarrel picker.

^{( f )} By consenting to his death, or conspiring with the wicked.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 19:1-37

1 A repetition of sundry laws.

MHCC: Lev 19:1-37

There are some ceremonial precepts in this chapter, but most of these precepts are binding on us, for they are explanations of the ten commandments. It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2. To teach real separation from the world and the flesh, and entire devotedness to God. This is now the law of Christ; may the Lord bring every thought within us into obedience to it! Children are to be obedient to their parents, Lev 19:3. The fear here required includes inward reverence and esteem, outward respect and obedience, care to please them and to make them easy. God only is to be worshipped, Lev 19:4. Turn not from the true God to false ones, from the God who will make you holy and happy, to those that will deceive you, and make you for ever miserable. Turn not your eyes to them, much less your heart. They should leave the gleanings of their harvest and vintage for the poor, Lev 19:9. Works of piety must be always attended with works of charity, according to our ability. We must not be covetous, griping, and greedy of every thing we can lay claim to, nor insist upon our right in all things. We are to be honest and true in all our dealings, Lev 19:11. Whatever we have in the world, we must see that we get it honestly, for we cannot be truly rich, or long rich, with that which is not so. Reverence to the sacred name of God must be shown, Lev 19:12. We must not detain what belongs to another, particularly the wages of the hireling, Lev 19:13. We must be tender of the credit and safety of those that cannot help themselves, Lev 19:14. Do no hurt to any, because they are unwilling or unable to avenge themselves. We ought to take heed of doing any thing which may occasion our weak brother to fall. The fear of God should keep us from doing wrong things, though they will not expose us to men's anger. Judges, and all in authority, are commanded to give judgment without partiality, Lev 19:15. To be a tale-bearer, and to sow discord among neighbours, is as bad an office as a man can put himself into. We are to rebuke our neighbour in love, Lev 19:17. Rather rebuke him than hate him, for an injury done to thyself. We incur guilt by not reproving; it is hating our brother. We should say, I will do him the kindness to tell him of his faults. We are to put off all malice, and to put on brotherly love, Lev 19:18. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; in like manner we should love our neighbour. We must in many cases deny ourselves for the good of our neighbour. Lev 19:31 : For Christians to have their fortunes told, to use spells and charms, or the like, is a sad affront to God. They must be grossly ignorant who ask, " What harm is there in these things?" Here is a charge to young people to show respect to the aged, Lev 19:32. Religion teaches good manners, and obliges us to honour those to whom honour is due. A charge was given to the Israelites to be very tender of strangers, Lev 19:33. Strangers, and the widows and fatherless, are God's particular care. It is at our peril, if we do them any wrong. Strangers shall be welcome to God's grace; we should do what we can to recommend religion to them. Justice in weights and measures is commanded, Lev 19:35. We must make conscience of obeying God's precepts. We are not to pick and choose our duty, but must aim at standing complete in all the will of God. And the nearer our lives and tempers are to the precepts of God's law, the happier shall we be, and the happier shall we make all around us, and the better shall we adorn the gospel.

Matthew Henry: Lev 19:1-10

Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,

I. It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2. Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, 1Pe 1:15, 1Pe 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.

II. That children be obedient to their parents: " You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?"And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like."2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: " You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, " I am the Lord your God; the Lord of the sabbath and the God of your parents."

III. That God only be worshipped, and not by images (Lev 19:4): " Turn you not to idols, to Elilim , to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands. "Molten gods are specified for the sake of the molten calf.

IV. That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8. There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.

V. That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10. Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;"and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us, 1. That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial. 2. That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor. 3. That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.

Matthew Henry: Lev 19:11-18

We are taught here,

I. To be honest and true in all our dealings, Lev 19:11. God, who has appointed every man's property by his providence, forbids by his law the invading of that appointment, either by downright theft, You shall not steal, or by fraudulent dealing, "You shall not cheat, or deal falsely."Whatever we have in the world, we must see to it that it be honestly come by, for we cannot be truly rich, nor long rich, with that which is not. The God of truth, who requires truth in the heart (Psa 51:6), requires it also in the tongue: Neither lie one to another, either in bargaining or common converse. This is one of the laws of Christianity (Col 3:9): Lie not one to another. Those that do not speak truth do not deserve to be told truth; those that sin by lying justly suffer by it; therefore we are forbidden to lie one to another; for, if we lie to others, we teach them to lie to us.

II. To maintain a very reverent regard to the sacred name of God (Lev 19:12), and not to call him to be witness either, 1. To a lie: You shall not swear falsely. It is bad to tell a lie, but it is much worse to swear it. Or, 2. To a trifle, and every impertinence: Neither shalt thou profane the name of thy God, by alienating it to any other purpose than that for which it is to be religiously used.

III. Neither to take nor keep any one's right from him, Lev 19:13. We must not take that which is none of our own, either by fraud or robbery; nor detain that which belongs to another, particularly the wages of the hireling, let it not abide with thee all night. Let the day-labourer have his wages as soon as he has done his day's work, if he desire it. It is a great sin to deny the payment of it, nay, to defer it, to his damage, a sin that cries to heaven for vengeance, Jam 5:4.

IV. To be particularly tender of the credit and safety of those that cannot help themselves, Lev 19:14. 1. The credit of the deaf: Thou shalt not curse the deaf; that is, not only those that are naturally deaf, that cannot hear at all, but also those that are absent, and at present out of hearing of the curse, and so cannot show their resentment, return the affront, nor right themselves, and those that are patient, that seem as if they heard not, and are not willing to take notice of it, as David, Psa 38:13. Do not injure any because they are unwilling, or unable, to avenge themselves, for God sees and hears, though they do not. 2. The safety of the blind we must likewise be tender of, and not put a stumbling-block before them; for this is to add affliction to the afflicted, and to make God's providence a servant to our malice. This prohibition implies a precept to help the blind, and remove stumbling-blocks out of their way. The Jewish writers, thinking it impossible that any should be so barbarous as to put a stumbling-block in the way of the blind, understood it figuratively, that it forbids giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own prejudice. We ought to take heed of doing any thing which may occasion our weak brother to fall, Rom 14:13; 1Co 8:9. It is added, as a preservative from these sins, but fear thou God. "Thou dost not fear the deaf and blind, they cannot right themselves; but remember it is the glory of God to help the helpless, and he will plead their cause."Note, The fear of God will restrain us from doing that which will not expose us to men's resentments.

V. Judges and all in authority are here commanded to give verdict and judgment without partiality (Lev 19:15); whether they were constituted judges by commission or made so in a particular case by the consent of both parties, as referees or arbitrators, they must do no wrong to either side, but, to the utmost of their skill, must go according to the rules of equity, having respect purely to the merits of the cause, and not to the characters of the person. Justice must never be perverted, either, 1. In pity to the poor: Thou shalt not respect the person of the poor, Exo 23:3. Whatever may be given to a poor man as an alms, yet let nothing be awarded him as his right but what he is legally entitled to, nor let his poverty excuse him from any just punishment for a fault. Or, 2. In veneration or fear of the mighty, in whose favour judges would be most frequently biased. The Jews say, "Judges were obliged by this law to be so impartial as not to let one of the contending parties sit while the other stood, nor permit one to say what he pleased and bid the other be short; see Jam 2:1-4.

VI. We are all forbidden to do any thing injurious to our neighbour's good name (Lev 19:16), either, 1. In common conversation: Thou shalt not go up and down as a tale-bearer. It is as bad an office as a man can put himself into to be the publisher of every man's faults, divulging what was secret, aggravating crimes, and making the worst of every thing that was amiss, with design to blast and ruin men's reputation, and to sow discord among neighbours. The word used for a tale-bearer signifies a pedlar, or petty chapman, the interlopers of trade; for tale-bearers pick up ill-natured stories at one house and utter them at another, and commonly barter slanders by way of exchange. See this sin condemned, Pro 11:13; Pro 20:19; Jer 9:4, Jer 9:5; Eze 22:9. Or, 2, In witness-bearing: Neither shalt thou stand as a witness against the blood of thy neighbour, if his blood be innocent, nor join in confederacy with such bloody men as those described,"Pro 1:11, Pro 1:12. The Jewish doctors put this further sense upon it: "Thou shalt not stand by and see thy brother in danger, but thou shalt come in to his relief and succour, though it be with the peril of thy own life or limb;"they add, "He that can by his testimony clear one that is accused is obliged by this law to do it;"see Pro 24:11, Pro 24:12.

VII. We are commanded to rebuke our neighbour in love (Lev 19:17): Thou shalt in any wise rebuke thy neighbour. 1. Rather rebuke him than hate him for an injury done to thyself. If we apprehend that our neighbour has any way wronged us, we must not conceive a secret grudge against him, and estrange ourselves from him, speaking to him neither bad nor good, as the manner of some is, who have the art of concealing their displeasure till they have an opportunity of a full revenge (2Sa 13:22); but we must rather give vent to our resentments with the meekness of wisdom, endeavour to convince our brother of the injury, reason the case fairly with him, and so put an end to the disgust conceived: this is the rule our Saviour gives in this case, Luk 17:3. 2. Therefore rebuke him for his sin against God, because thou lovest him; endeavour to bring him to repentance, that his sin may be pardoned, and he may turn from it, and it may not be suffered to lie upon him. Note, Friendly reproof is a duty we owe to one another, and we ought both to give it and take it in love. Let the righteous smite me, and it shall be a kindness, Psa 141:5. Faithful and useful are those wounds of a friend, Pro 27:5, Pro 27:6. It is here strictly commanded, " Thou shalt in any wise do it, and not omit it under any pretence."Consider, (1.) The guilt we incur by not reproving: it is construed here into a hating of our brother. We are ready to argue thus, "Such a one is a friend I love, therefore I will not make him uneasy by telling him of his faults;"but we should rather say, "therefore I will do him the kindness to tell him of them."Love covers sin from others, but not from the sinner himself. (2.) The mischief we do by not reproving: we suffer sin upon him. Must we help the ass of an enemy that has fallen under his burden, and shall we not help the soul of a friend? Exo 23:5. And by suffering sin upon him we are in danger of bearing sin for him, as the margin reads it. If we reprove not the unfruitful works of darkness, we have fellowship with them, and become accessaries ex post facto - after the fact, Eph 5:11. It is thy brother, thy neighbour, that is concerned; and he was a Cain that said, Am I my brother's keeper?

VIII. We are here required to put off all malice, and to put on brotherly love, Lev 19:18. 1. We must be ill-affected to none: Thou shalt not avenge, nor bear any grudge; to the same purport with that Lev 19:17, Thou shalt not hate thy brother in thy heart; for malice is murder begun. If our brother has done us an injury, we must not return it upon him, that is avenging; we must not upon every occasion upbraid him with it, that is bearing a grudge; but we must both forgive it and forget it, for thus we are forgiven of God. It is a most ill-natured thing, and the bane of friendship, to retain the resentment of affronts and injuries, and to let that word devour for ever. 2. We must be well-affected to all: Thou shalt love thy neighbour as thyself. We often wrong ourselves, but we soon forgive ourselves those wrongs, and they do not at all lessen our love to ourselves; and in like manner we should love our neighbour. Our Saviour has made this the second great commandment of the law (Mat 22:39), and the apostle shows how it is the summary of all the laws of the second table, Rom 13:9, Rom 13:10; Gal 5:14. We must love our neighbour as truly as we love ourselves, and without dissimulation; we must evidence our love to our neighbour in the same way as that by which we evidence our love to ourselves, preventing his hurt, and procuring his good, to the utmost of our power. We must do to our neighbour as we would be done to ourselves (Mat 7:12), putting our souls into his soul's stead, Job 16:4, Job 16:5. Nay, we must in many cases deny ourselves for the good of our neighbour, as Paul, 1Co 9:19, etc. Herein the gospel goes beyond even that excellent precept of the law; for Christ, by laying down his life for us, has taught us even to lay down our lives for the brethren, in some cases (1Jo 3:16), and so to love our neighbour better than ourselves.

Keil-Delitzsch: Lev 19:1

Holiness of Behaviour Towards God and Man. - However manifold the commandments, which are grouped together rather according to a loose association of ideas than according to any logical arrangement, they are all linked together by the common purpose expressed in Lev 19:2 in the words, "Ye shall be holy, for I am holy, Jehovah your God." The absence of any strictly logical arrangement is to be explained chiefly from the nature of the object, and the great variety of circumstances occurring in life which no casuistry can fully exhaust, so that any attempt to throw light upon these relations must consist more or less of the description of a series of concrete events.

Keil-Delitzsch: Lev 19:2-8

The commandment in Lev 19:2, "to be holy as God is holy,"expresses on the one hand the principle upon which all the different commandments that follow were based, and on the other hand the goal which the Israelites were to keep before them as the nation of Jehovah.

Lev 19:3

The first thing required is reverence towards parents and the observance of the Lord's Sabbaths-the two leading pillars of the moral government, and of social well-being. To fear father and mother answers to the honour commanded in the decalogue to be paid to parents; and in the observance of the Sabbaths the labour connected with a social calling is sanctified to the Lord God.

Lev 19:4

Lev 19:4 embraces the first two commandments of the decalogue: viz., not to turn to idols to worship them (Deu 31:18, Deu 31:20), nor to make molten gods (see at Exo 34:17). The gods beside Jehovah are called elilim , i.e., nothings, from their true nature.

Lev 19:5-8

True fidelity to Jehovah was to be shown, so far as sacrifice, the leading form of divine worship, was concerned, in the fact, that the holiness of the sacrificial flesh was strictly preserved in the sacrificial meals, and none of the flesh of the peace-offerings eaten on the third day. To this end the command in Lev 7:15-18 is emphatically repeated, and transgressors are threatened with extermination. On the singular ישּׂא in Lev 19:8, see at Gen 27:29, and for the expression "shall be cut off,"Gen 17:14.

Keil-Delitzsch: Lev 19:9-18

Laws concerning the conduct towards one's neighbour, which should flow from unselfish love, especially with regard to the poor and distressed.

Lev 19:9-10

In reaping the field, "thou shalt not finish to reap the edge of thy field,"i.e., not reap the field to the extreme edge; "neither shalt thou hold a gathering up (gleaning) of thy harvest,"i.e., not gather together the ears left upon the field in the reaping. In the vineyard and olive-plantation, also, they were not to have any gleaning, or gather up what was strewn about ( peret signifies the grapes and olives that had fallen off), but to leave them for the distressed and the foreigner, that he might also share in the harvest and gathering. כּרם , lit., a noble plantation, generally signifies a vineyard; but it is also applied to an olive-plantation (Jdg 15:5), and her it is to be understood of both. For when this command is repeated in Deu 24:20-21, both vineyards and olive-plantations are mentioned. When the olives had been gathered by being knocked off with sticks, the custom of shaking the boughs ( פּאר ) to get at those olives which could not be reached with the sticks was expressly forbidden, in the interest of the strangers, orphans, and widows, as well as gleaning after the vintage. The command with regard to the corn-harvest is repeated again in the law for the feast of Weeks or Harvest Feast (Lev 23:20); and in Deu 24:19 it is extended, quite in the spirit of our law, so far as to forbid fetching a sheaf that had been overlooked in the field, and to order it to be left for the needy. (Compare with this Deu 23:24-25.)

Lev 19:11-13

The Israelites were not to steal (Exo 20:15); nor to deny, viz., anything entrusted to them or found (Lev 6:2.); nor to lie to a neighbour, i.e., with regard to property or goods, for the purpose of overreaching and cheating him; nor to swear by the name of Jehovah to lie and defraud, and so profane the name of God (see Exo 20:7, Exo 20:16); nor to oppress and rob a neighbour (cf. Lev 6:2), by the unjust abstraction or detention of what belonged to him or was due to him, - for example, they were not to keep the wages of a day-labourer over night, but to pay him every day before sunset (Deu 24:14-15).

Lev 19:14

They were not to do an injury to an infirm person: neither to ridicule or curse the deaf, who could not hear the ridicule or curse, and therefore could not defend himself (Psa 38:15); nor "to put a stumblingblock before the blind,"i.e., to put anything in his way over which he might stumble and fall (compare Deu 27:18, where a curse is pronounced upon the man who should lead the blind astray). But they were to "fear before God,"who hears, and sees, and will punish every act of wrong (cf. Lev 19:32, Lev 25:17, Lev 25:36, Lev 25:43).

Lev 19:15

In judgment, i.e., in the administration of justice, they were to do no unrighteousness: neither to respect the person of the poor ( πρόσωπον λαμβάνειν , to do anything out of regard to a person, used in a good sense in Gen 19:21, in a bad sense here, namely, to act partially from unmanly pity); nor to adorn the person of the great (i.e., powerful, distinguished, exalted), i.e., to favour him in a judicial decision (see at Exo 23:3).

Lev 19:16

They were not to go about as calumniators among their countrymen, to bring their neighbour to destruction (Eze 22:9); nor to set themselves against the blood of a neighbour, i.e., to seek his life. רכיל does not mean calumny, but, according to its formation, a calumniator ( Ewald , §149 e ).

Lev 19:17

They were not to cherish hatred in their hearts towards their brother, but to admonish a neighbour, i.e., to tell him openly what they had against him, and reprove him for his conduct, just as Christ teaches His disciples in Mat 18:15-17, and "not to load a sin upon themselves." חטא עליו נשׁא does not mean to have to bear, or atone for a sin on his account (Onkelos, Knobel , etc.), but, as in Lev 22:9; Num 18:32, to bring sin upon one's self, which one then has to bear, or atone for; so also in Num 18:22, חטא שׂאת , from which the meaning "to bear,"i.e., atone for sin, or suffer its consequences, was first derived.

Lev 19:18

Lastly, they were not to avenge themselves, or bear malice against the sons of their nation (their countrymen), but to love their neighbour as themselves. נטר to watch for (Son 1:6; Son 8:11, Son 8:12), hence (= τηρεῖν ) to cherish a design upon a person, or bear him malice (Psa 103:9; Jer 3:5, Jer 3:12; Nah 1:2).

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 17:1--20:27

A. Holiness of conduct on the Israelites' part chs. 17-20

All the commandments contained in chapters 17-20 relate to the holiness of the life of every Israelite. Yahweh had brought the Israelites into covenant fellowship with Himself through atonement. Consequently they were to live as holy people different from all other peoples, especially the Canaanites.

Constable: Lev 19:1-37

3. Holiness of behavior toward God and man ch. 19

Moses grouped the commandments in this section together by a loose association of ideas rather than by a strictly logical arrangement. They all spring from the central thought in verse 2: "You shall be holy, for I the Lord your God am holy." This sentence is the motto of Leviticus (cf. 11:44-45; 20:26; Matt. 5:48; 1 Pet. 1:16).

"Every biblical statement about God carries with it an implied demand upon men to imitate Him in daily living."²¹⁸

"Leviticus 19 has been called the highest development of ethics in the Old Testament.²¹⁹ This chapter perhaps better than any other in the Bible, explains what it meant for Israel to be a holy nation (Exod 19:6). The chapter stresses the interactive connection between responsibility to one's fellow man and religious piety, the two dimensions of life that were never meant to be separated."²²⁰

"Developing the idea of holiness as order, not confusion, this list upholds rectitude and straight-dealing as holy, and contradiction and double-dealing as against holiness. Theft, lying, false witness, cheating in weights and measures, all kinds of dissembling such as speaking ill of the deaf (and presumably smiling to their face), hating your brother in your heart (while presumably speaking kindly to him), these are clearly contradictions between what seems and what is."²²¹

"Holiness is thus not so much an abstract or mystic idea, as a regulative principle in the everyday lives of men and women. . . . Holiness is thus attained not by flight from the world, nor by monk-like renunciation of human relationships of family or station, but by the spirit in which we fulfill the obligations of life in its simplest and commonest details: in this way--by doing justly, loving mercy, and walking humbly with our God--is everyday life transfigured."²²²

This chapter contains quotations from or allusions to all ten of the Ten Commandments.²²³ Its structure is chiastic. The first and last sections deal with a person's relationship to God (vv. 3-8, 32-36), and the second and fourth with one's relationship to his fellow man (vv. 9-18, 30-31). The central section deals with man's relationship to himself (vv. 19-29).²²⁴

Constable: Lev 19:1-18

Holiness precepts 19:1-18

"This section . . . consists of a list of twenty-one (3x7) laws. These laws are broken up into smaller units by the sevenfold repetition of the phrase I am the LORD (your God)' (19:3, 4, 10, 12, 14, 16, 18)."²²⁵

"I am the Lord" reminded the Israelites that God was their ultimate judge.

19:1-10 Respect for parents and Sabbath observance (v. 3) were the foundations for moral government and social well-being respectively.²²⁶

Idolatry and image making (v. 4) broke the first and second commandments. This verse recalls the golden calf incident (Exod. 32).

Regarding the sacrifices, the main expression of worship, as holy (vv. 5-8) revealed true loyalty to God contrasted with the idolatry of verse 4.

The preceding ideas deal with respect for God. Those that follow emphasize love for one's neighbor that flows from love for God.

The Israelites were not to harvest their fields and vineyards so thoroughly that there would be nothing left (vv. 9-10). Farmers in the Promised Land were to leave some of the crops in the field so the poor could come in and glean what remained. This showed both love and respect for the poor.²²⁷

19:11-18 "The statements in the law were intended as a reliable guide with general applicability--not a technical description of all possible conditions one could imagine. . . . The deaf' and the blind' are merely selected examples of all persons whose physical weaknesses demand that they be respected rather than despised."²²⁸

God commanded proper attitudes as well as correct actions (vv. 17, 18; cf. Matt. 18:15-17; 19:19).²²⁹

"To take the name of God in vain (KJV [v. 12]) is not merely to use it as a curse word but to invoke the name of God to support an oath that is not going to be kept."²³⁰

Verses 17 and 18 show that the Mosaic Law did not just deal with external behavior. When Jesus Christ commented on verse 18 in the Sermon on the Mount (Matt. 5:43), He did not invest it with a new spiritual meaning. He corrected the Pharisees' interpretation of it that limited it to external action.

Guzik: Lev 19:1-37

Leviticus 19 - Many Various Laws

A. Laws regarding matters already covered.

1. (1-2) The general call to holiness.

And the LORD spoke to Moses, saying, "Speak to all the congregation of the children of Israel, and say to them: 'You shall be holy, for I the LORD your God am holy.'"

a. You shall be holy: The idea behind the word holy is "separate." As it is applied to God, it describes God's apartness. It means that God is different than man and from all other beings in the greatness and majesty of His attributes. He has a righteousness unlike any other; a justice unlike any other; a purity unlike any other - and love, grace, and mercy unlike any other.

i. Part of this idea is that God is not merely a super-man; His being and character are divine, not human.

b. Be holy, for I the LORD your God am holy: God is separate from man and from all creation. Yet because humans are made in the image of God, they can follow in His steps and also be holy.

i. Being holy means being like God, separating ourselves unto Him and His truth - and naturally, separating ourselves from those things that are not like Him and not according to His truth.

3. (3) The law to respect parents.

Every one of you shall revere his mother and his father, and keep My Sabbaths: I am the LORD your God.

a. Every one of you shall revere his mother and his father: Honor for parents is an essential building block for the stability and health of all society. If the younger generations are constantly at war with older generations, the foundations of society will be destroyed.

b. And keep My Sabbaths: Reverence for parents is linked to reverence for the LORD. Submitting to parental authority is a step to submitting to Divine authority.

i. "Reverencing parents is an act of piety towards God, since the parents are substitutes for the heavenly Father as far as their children are concerned." (Harrison)

4. (4) The law against idolatry.

Do not turn to idols, nor make for yourselves molded gods: I am the LORD your God.

a. Do not turn to idols: The word for idols literally means nothings. Idols represent gods that are not real and do not really exist.

b. Nor make for yourselves molded gods: Israel had significant trouble with the worship of idols until the Babylonian captivity (some 800 years from the time of Leviticus). The attraction was not so much to the molded gods themselves, than as to what they represented - financial success, pleasure, and self-worship.

i. After the Babylonian captivity, Israel was cured of gross idolatry of molded gods and began a more insidious form of idolatry - idolatry of the nation itself, idolatry of the temple and its ceremonies, and an idolatry of tradition.

5. (5-8) Laws regarding offerings.

And if you offer a sacrifice of a peace offering to the LORD, you shall offer it of your own free will. It shall be eaten the same day you offer it, and on the next day. And if any remains until the third day, it shall be burned in the fire. And if it is eaten at all on the third day, it is an abomination. It shall not be accepted. Therefore everyone who eats it shall bear his iniquity, because he has profaned the hallowed offering of the LORD; and that person shall be cut off from his people.

a. If you offer a sacrifice of a peace offering: A peace offering (signifying the enjoyment of peace with God and fellowship) was always to be made by one's own free will. God did not want coerced fellowship from the people of Israel.

b. It shall be eaten the same day you offer it: Nor did God want stale fellowship with the people of Israel. The meat of a peace offering was considered no good after two days.

B. Other laws.

1. (9-10) Providing for the poor by leaving fields incompletely harvested.

When you reap the harvest of your land, you shall not wholly reap the corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and the stranger: I am the LORD your God.

a. You shall not wholly reap the corners of your field: This was one of the public assistance programs in Israel. Farmers were not to completely harvest their fields, so the poor and needy could come and glean the remains for themselves.

i. This is exactly what Ruth was doing when Boaz noticed her (Ruth 2:2-3).

b. You shall leave them for the poor and the stranger: This was a wonderful way to help the poor. It commanded the farmers to have a generous heart, and the poor to be active and to work for their food. It made a way for the poor to provide for their own needs with dignity.

2. (11-13) Honest dealing.

You shall not steal, nor deal falsely, nor lie to one another. And you shall not swear by My name falsely, nor shall you profane the name of your God: I am the LORD. You shall not cheat your neighbor, nor rob him. The wages of him who is hired shall not remain with you all night until morning.

3. (14) Basic human compassion commanded.

You shall not curse the deaf, nor put a stumbling block before the blind, but shall fear your God: I am the LORD.

a. You shall not curse the deaf: God commanded Israel to not mistreat the handicapped. Cursing the deaf is cruel because they can't hear your curse, though others can. To put a stumbling block before the blind is just mean.

i. An accurate and revealing measure of our humanity is how we treat the weak and unfortunate.

b. Nor put a stumbling block before the blind: This tells us the kind of people the Israelites were. They had to be specifically commanded to observe such laws of fundamental kindness. This shows what Israel was, and what we are in the flesh.

4. (15-16) Laws regarding justice and truthfulness.

You shall do no injustice in judgment. You shall not be partial to the poor, nor honor the person of the mighty. In righteousness you shall judge your neighbor. You shall not go about as a talebearer among your people; nor shall you take a stand against the life of your neighbor: I am the LORD.

a. You shall do no injustice in judgment: These were primarily instructions to judges and magistrates, giving them principles for making legal decisions. However, they also are relevant to everyday relations with those around us.

i. Jesus reminded us what this principle is all about: We should only judge others with the standard we are willing to be judged by because God will apply that same standard to us (Matthew 7:1-2).

b. You shall not go about as a talebearer among your people: A talebearer is essentially a gossip, someone who cannot mind their own business (1 Thessalonians 4:11), and who delights in discussing the lives of others and spreading stories.

i. Adam Clarke on the talebearer: "A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men."

5. (17-18) The command to love one's neighbor.

You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself: I am the LORD.

a. You shall not hate your brother in your heart: Love for one's brother is commanded, not only in action but also in heart. Yet if it is not present in the heart, then it should be in one's actions and the heart will follow. But we should not be content to treat others well and have a heart of hatred towards them; God desires to change our hearts to love them.

b. You shall surely rebuke: Love will rebuke another when it is necessary. We all have blindspots where we think everything is fine, but it is evident to others just how much we are in the flesh.

c. You shall not take vengeance: Vengeance belongs to God (Romans 12:19) and there is a sense in which we can hold back God's work of vengeance upon others by seeking it ourselves.

i. Of course, this principle applies to interpersonal relationships, and not to the rightful functions of government in keeping the law. Criminals cannot be let free because vengeance belongs to God. God exercises His vengeance through the rightful use of government authority (Romans 13:1-7). It is appropriate to both personally forgive the criminal, and testify against them in court.

d. Nor bear a grudge: This is very difficult for many people. It is easy to cherish a grudge against another, especially when it is deserved; but too much damage is done to the one holding the grudge.

e. You shall love your neighbor as yourself: Some are surprised to see this generous command in what they believe to be the harsh Old Testament; but even the Old Covenant clearly commands us to love others.

i. Unfortunately, many ancient Jews had a narrow definition of who their neighbor was and only considered their friends and countrymen their neighbors. Jesus commanded us to love your enemies (Luke 6:27), and showed our neighbor was the one in need, even if a traditional enemy (Luke 10:25-37).

ii. The command to love your neighbor as yourself is simple yet commonly misunderstood. This doesn't mean that we must love ourselves before we can love anyone else; it means that in the same way we take care of ourselves and our concerned about our own interests, we should take care and have concern for the interests of others.

iii. We love ourselves just fine: For no one ever hated his own flesh, nourishes and cherishes it (Ephesians 5:29). Paul warned that in the last days, men will be lovers of themselves (2 Timothy 3:2) - and not in a positive sense! In fact, our misery when things are going bad shows we love ourselves; we rejoice in the misery of those we hate! Our challenge is to show others the same love we show ourselves.

6. (19) Laws of purity in response to pagan practices.

'You shall keep My statutes. You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you.

a. You shall not sow your field with mixed seed: The mixing of these things - different species of livestock, seeds, and fabrics - was usually seen by pagans to be a source of magical power. God wanted Israel to have no association with these pagan customs.

b. Nor shall a garment of mixed linen and wool come upon you: Since those pagan customs are no longer an issue in our day, we shouldn't worry about mixing wool and linen - or other fabrics - in our day. This law is a good example of something that is no longer binding upon Christians today, because the pagan custom the law guarded against is no longer practiced.

i. However, in our modern age there are important distinctions that are blurred and Christians must not participate in. The present day blurring of distinctions between genders should be resisted by Christians.

7. (20-22) The penalty for unlawful intercourse with a concubine.

Whoever lies carnally with a woman who is betrothed to a man as a concubine, and who has not at all been redeemed nor given her freedom, for this there shall be scourging; but they shall not be put to death, because she was not free. And he shall bring his trespass offering to the LORD, to the door of the tabernacle of meeting, a ram as a trespass offering. The priest shall make atonement for him with the ram of the trespass offering before the LORD for his sin which he has committed. And the sin which he has committed shall be forgiven him.

a. Whoever lies carnally with a woman who is betrothed to a man as a concubine: This deals with a woman who was a concubine in the sense she was a slave girl, who was eligible to be married.

b. And the sin which he has committed shall be forgiven him: This is the situation described: A slave girl is engaged to marry a free man, and then a different man has sex with her. Normally, the penalty was death; but because the woman was a slave, and was presumed to be not free to resist (or guarded by a father), the penalty was not death. Yet, she was not marriable to her fiancée, so he must be reimbursed (the punishment mentioned). Then the moral guilt would be settled by sacrifice, and presumably, the man who had sex with her would be obliged to marry her.

8. (23-25) Regarding the fruit in the land of Canaan.

When you come into the land, and have planted all kinds of trees for food, then you shall count their fruit as uncircumcised. Three years it shall be as uncircumcised to you. It shall not be eaten. But in the fourth year all its fruit shall be holy, a praise to the LORD. And in the fifth year you may eat its fruit, that it may yield to you its increase: I am the LORD your God.

a. When you come into the land: God reminded Israel of their ultimate goal - the promised land, the land of Canaan - and told them not to eat of the fruit of the trees they plant there for three years. Then the fruit of the fourth year belonged to the LORD, and the fruit of the fifth year could be eaten.

b. That it may yield to you its increase: God knew that not harvesting the fruit for this period would be beneficial for both the trees and the surrounding ecology, and result in ultimately more productive fruit trees.

9. (26-31) Laws to insure separation from pagan practices.

You shall not eat anything with the blood, nor shall you practice divination or soothsaying. You shall not shave around the sides of your head, nor shall you disfigure the edges of your beard. You shall not make any cuttings in your flesh for the dead, nor tattoo any marks on you: I am the LORD. Do not prostitute your daughter, to cause her to be a harlot, lest the land fall into harlotry, and the land become full of wickedness. You shall keep My Sabbaths and reverence My sanctuary: I am the LORD. Give no regard to mediums and familiar spirits; do not seek after them, to be defiled by them: I am the LORD your God.

a. You shall not eat anything with the blood: Eating blood was a practice in many pagan cultic ceremonies, as was divination and soothsaying. Therefore both are directly forbidden.

i. Harrison on soothsaying: "The prognostication of favourable times for specific forms of action." This was predicting lucky days or favorable times as an astrologer or others might do.

b. You shall not shave around the sides of your head, nor shall you disfigure the edges of your beard: To do this was to imitate pagan customs of that day; today, Jewish orthodox men are conspicuous by their untrimmed beards and long, curly locks on the sides of their heads.

c. Cuttings in the flesh for the dead, nor tattoo any marks on you: These were also pagan practices God wanted Israel to separate from. The trimming of the hair, the beard, cutting, and tattoos were all connected with pagan rites of mourning.

i. Part of this message to us today is that what our culture thinks and how they perceive things is important. If some clothing or jewelry or body decoration would associate us with the pagan world, it should not be done. This is a difficult line to draw, because the standards of culture are always changing. Some modern examples of changing standards are hair length and earrings for men.

ii. In Paul's day, in the city of Corinth, only prostitutes went around without a head covering - so it was right for the Christian women of Corinth to wear veils, though not required to by the letter of the law (1 Corinthians 11:5-6).

d. Do not prostitute your daughter, to cause her to be a harlot: To prostitute your daughter in this context probably means to give her as a ritual prostitute at a pagan temple; this was of course forbidden, though in the eyes of the pagan culture, it was a religious thing to do.

e. Mediums and familiar spirits: These were ways the pagans sought to contact the dead or other spirits; this was a doorway into the occult, and strictly forbidden - those who seek after these things are defiled - "made dirty" by them.

i. "In some Near Eastern societies such mediums would dig a small hole in the earth to symbolize a grave, and then put offerings in it to attract the attention of the person whom the medium desired to contact." (Harrison)

ii. The word for familiar spirits comes from a root meaning "to know"; "perhaps referring to the occultic information which the practitioner of necromancy purported to have." (Harrison)

iii. "Not only are all real dealers with familiar spirits, or necromantic or magical superstitions, are here forbidden, but also all pretenders to the knowledge of futurity, fortune-tellers, astrologers, and so forth." (Clarke)

10. (32-37) Further laws of kindness and justice.

You shall rise before the gray headed and honor the presence of an old man, and fear your God: I am the LORD. And if a stranger dwells with you in your land, you shall not mistreat him. The stranger who dwells among you shall be to you as one born among you, and you shall love him as yourself; for you were strangers in the land of Egypt: I am the LORD your God. You shall do no injustice in judgment, in measurement of length, weight, or volume. You shall have honest scales, honest weights, an honest ephah, and an honest hin: I am the LORD your God, who brought you out of the land of Egypt. Therefore you shall observe all My statutes and all My judgments, and perform them: I am the LORD.

a. You shall rise before the gray headed and honor the presence of an old man . . . if a stranger dwells with you in your land, you shall not mistreat him: These are all expositions on the principle of you shall love your neighbor as yourself (Leviticus 19:18); if we were the old man, or the stranger, or the consumer, we would want fair and kind treatment.

b. I am the LORD: 15 times in this chapter, God declared that He is the LORD - and the one with the right to tell us what to do. This is something that God expected ancient Israel to respect, and expects His modern day followers to also respect.

i. The relationship between a lord and his people meant that the people had obligations to their lord, but the lord also had obligations toward his people. The lord was obligated to care for his servants, and our LORD God certainly cares for His people.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Lev 19:11

"Aren't there some circumstances when violating God's Law is justified?"

A man's wife is dying. She needs medicine that can only be gotten at one store, and it's current-! ly closed. They're too far from any hospital, and the man doesn't have enough money to buy the I medicine even if the store was open. So he breaks in that night, steals the medicine (and doesn't | touch anything else) and saves his wife's life. Is this morally incorrect? Is this a sin?

The Bible says, " Men do not despise a thief, if he steals to satisfy his soul when he is hungry; But if he be found, he shall restore sevenfold; he shall give all the substance of his house" (Proverbs 6:30-31).

If a man steals to save the life of his wife, he "steals." He is therefore guilty of breaking both ' man's law and God's Law. However, any reasonable judge would take the motive for his trans­gression into account and be merciful. Obviously God will do the same on Judgment Day with those who have found themselves in such a predicament. God will do that which is right. However, if you dig a little into the motive of the person who is asking whether there are some circumstances where breaking the law is justifiable, you will more than likely find that neirher he nor his loved ones is in a life-or-death predicament, but is merely creating imaginary scenarios to try and justify his love of sin.

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 19 (Chapter Introduction)

Overview

Lev 19:1, A repetition of sundry laws.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 19 (Chapter Introduction)

CHAPTER 19

Israelites must be holy, Lev 19:1,2 ; must honour their parents, and keep sabbaths, Lev 19:3 ; shun idolatry, Lev 19:4 ; duly to stay and eat their peace-offerings, Lev 19:5-8 ; in harvest-time leave gleanings for the poor and stranger, Lev 19:9,10 ; not steal, deceive, or lie, Lev 19:11 ; nor swear falsely, Lev 19:12 ; nor defraud, rob, or detain, Lev 19:13 ; nor curse the deaf, nor put a stumbling-block before the blind, Lev 19:14 ; nor judge unjustly, Lev 19:15 ; nor be tale-bearers; nor bear false witness against their neighbour, Lev 19:16 ; but rebuke their brother for sin, Lev 19:17 ; not revenge themselves, but love their neighbours, Lev 19:18 ; not to mix different things, Lev 19:19 . The punishment of a man lying with a bondmaid, Lev 19:20-22 . They must not eat of the fruits of Canaan till alter four years, Lev 19:23-25 . To eat no blood, and use no soothsaying, Lev 19:26 , nor any heathenish method of mourning, Lev 19:28 , nor prostitute their daughters, Lev 19:29 ; but must reverence God and his ordinances, Lev 19:30 ; not regard conjurers and wizards, Lev 19:31 ; honour the ancient, Lev 19:32 ; love and right strangers, Lev 19:33,34 ; do no unrighteousness, either in judgment or commerce, Lev 19:35,36 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 19 (Chapter Introduction)

laws.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 19 (Chapter Introduction)

Some ceremonial precepts there are in this chapter, but most of them are moral. One would wonder that when some of the lighter matters of the law are greatly enlarged upon (witness two long chapters concerning the leprosy) many of the weightier matters are put into a little compass: divers of the single verses of this chapter contain whole laws concerning judgment and mercy; for these are things which are manifest in every man's conscience; men's own thoughts are able to explain these, and to comment upon them. I. The laws of this chapter, which were peculiar to the Jews, are, 1. Concerning their peace-offerings (Lev 19:5-8). 2. Concerning the gleanings of their fields (Lev 19:9, Lev 19:10). 3. Against mixtures of their cattle, seed, and cloth (Lev 19:19). 4. Concerning their trees (Lev 19:23-25). 5. Against some superstitious usages (Lev 19:26-28). But, II. Most of these precepts are binding on us, for they are expositions of most of the ten commandments. 1. Here is the preface to the ten commandments, " I am the Lord," repeated fifteen times. 2. A sum of the ten commandments. All the first table in this, " Be you holy," (Lev 19:2). All the second table in this, " Thou shalt love thy neighbour" (Lev 19:18), and an answer to the question, " Who is my neighbour?" (Lev 19:33, Lev 19:34). 3. Something of each commandment. (1.) The first commandment implied in that which is often repeated here, " I am your God." And here is a prohibition of enchantment (Lev 19:26) and witchcraft (Lev 19:31), which make a god of the devil. (2.) Idolatry, against the second commandment, is forbidden, (Lev 19:4). (3.) Profanation of God's name, against the third (Lev 19:12). (4.) Sabbath-sanctification is pressed (Lev 19:3, Lev 19:30). (5.) Children are required to honour their parents (Lev 19:3), and the aged (Lev 19:32). (6.) Hatred and revenge are here forbidden, against the sixth commandment (Lev 19:17, Lev 19:18). (7.) Adultery (Lev 19:20-22), and whoredom (Lev 19:29). (8.) Justice is here required in judgment (Lev 19:15), theft forbidden (Lev 19:11), fraud and withholding dues (Lev 19:13), and false weights (Lev 19:35, Lev 19:36). (9.) Lying (Lev 19:11). Slandering (Lev 19:14). Tale-bearing, and false-witness bearing (Lev 19:16). (10.) The tenth commandment laying a restraint upon the heart, so does that (Lev 19:17), " Thou shalt not hate thy brother in thy heart." And here is a solemn charge to observe all these statutes (Lev 19:37). Now these are things which need not much help for the understanding of them, but require constant care and watchfulness for the observing of them. " A good understanding have all those that do these commandments."

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 19 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 19

This chapter contains various laws, ceremonial and moral, tending to the sanctification of men, in imitation of the holy God, Lev 19:1; as concerning the reverence of parents, and observing the sabbaths, Lev 19:3; against idolatry, Lev 19:4; about offering and eating of peace offerings, Lev 19:5; concerning harvest and gleaning of fields and vineyards, Lev 19:9; respecting the breach of several of the commandments of the law, as the eighth, ninth, and third, particularly, Lev 19:11; and others relating to the ill usage of the deaf and blind, and having respect to persons rich or poor in judgment, and acting the part of a tale bearer among people, Lev 19:14; and bearing hatred and ill will to any of their neighbours, Lev 19:17; and others forbidding mixtures in the generation of cattle, sowing fields, and wearing apparel, Lev 19:19; and concerning the punishment of a man that lay with a bondmaid, and the offering he should bring for his atonement, Lev 19:20; then follow certain laws concerning fruit trees, when the fruit of them should be eaten, Lev 19:23; and concerning eating with blood, using enchantments, and observing times, and managing the hair of the head and beard, and avoiding to make any marks, prints, and cuttings in the flesh for the dead, Lev 19:26; a caution not to prostitute a daughter to whoredom, and to observe the sabbath, and reverence the sanctuary of God, and pay no regard to wizards and familiar spirits, Lev 19:29; to show reverence to ancient persons, and not to vex and distress strangers, Lev 19:32; and to do no injustice in weight and measure, Lev 19:35; all which instructions are to be carefully observed, and put in execution, Lev 19:37.