Praise the Lord Jesus Christ, please study this chapter and then answer all 95 questions at the end of this chapter.

Leviticus Chapter 19

Leviticus 19:1 “And the LORD spake unto Moses, saying,”

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.

Leviticus 19:2 “Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God [am] holy.”

Chapter 18 dealt with holiness in sexual behavior: this chapter deals with holiness in social ethics. “Ye shall be holy” for I the LORD your God am holy: This certainly could be termed the motto of Leviticus. “Holy” (qadosh) and its cognate terms, for example, sanctify and holiness occur 152 times in Leviticus (about 20 percent of the total occurrences in the Old Testament). Israel’s fundamental calling was to be a “holy nation” (Exodus 19:6). They were to be “separated from sin” and “to cling unto the Lord”. God’s holiness served as the model for “all the congregation”. Jewish scholars have seen in the material of this chapter a counterpart of the Ten Commandments, the precepts of which are recapitulated as follows. The first and second in verse 4; the third in verse 12; the fourth and fifth in verse 3; the sixth in verses 16; the seventh in verse 29; the eighth and ninth in verses 11-16; and the tenth in verse 18.

The first thing we need to notice, here, is that this is not just for the ministerial staff. This message is for the whole congregation. Again, God does not want this misunderstood, so He tells Moses to directly tell the congregation, instead of it going through the usual channels. The word “holy” when it is used as a noun, it sometimes is translated God, angel, saint. From all of this, we can see that the word holy means above sin. Righteous is a similar word with an entirely different meaning. Righteous, in the Old Testament, means just or lawful. In the New Testament, righteous means innocent. The way we attain righteousness is by receiving the righteousness of Christ. When we accept Him as our Savior, He puts His robe of righteousness on us. This puts us in right standing with God. To walk holy is an entirely different thing. This means after we receive our righteousness, we walk above sin. We walk in holiness. God is holy, if we are trying to be like Him, we must walk holy lives too.

Verses 3-4: In addition to the fifth commandment, the fourth (19:3b), the first (19:4a), and the second (19:4b), were commanded as illustrations of holy behavior (compare Exodus 20:3-6; 8-11).

Leviticus 19:3 “Ye shall fear every man his mother, and his father, and keep my sabbaths: I [am] the LORD your God.”

Reverence “his mother, and his father”: The fifth commandment (compare Exodus 20:12), to honor one’s father and mother is amplified by the use of a different word, “reverence”. Because they revered (an attitude), they could then honor (an action).

Holiness begins in the home. Children who “revere” their “mother and father” are far more inclined to revere God than those who disrespect their parents.

The fear that is mentioned here, has to do with respect. Strong’s Concordance says it means to revere. This means then, to hold your Mother and Father in great respect. The keeping of the Sabbath has a two-fold purpose. One is to have one day a week to worship God with no distractions. The other purpose for Sabbath was so that man would rest one day in seven. Jesus explained the second reason in the following Scripture.

Mark 2:27 “And he said unto them, The sabbath was made for man, and not man for the sabbath:”

Over and over again God tells these people that He is the LORD their God.

Leviticus 19:4 “Turn ye not unto idols, nor make to yourselves molten gods: I [am] the LORD your God.”

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 (1 Cor. 8:4). Is of no worth and value, of no consequence and importance, and 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 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 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 mold, as the golden calf was, to which respect may be had. These laws have a respect unto the first and second commandments (Exodus 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.

These people have just been delivered from Egypt, where many gods were worshipped. God brought them out with a mighty hand, after He had discredited the false gods of Egypt. The land they are about to go into also worships false gods. God does not want them to fall into the worship of these false gods. He reminds them, again here who He is by saying (I am the LORD your God). We must remember that just a very short time earlier, they had made a golden calf to worship while Moses was gone to get the 10 Commandments. God destroyed this molten calf. He reminds them not to make this mistake again. The word [elilim] which was translated idols here, means nothings. That is a correct statement since an idol has no power.

“Peace offerings”: See notes on 3:1-17; 7:11-34).

Leviticus 19:5 “And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will.”

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.

We studied in a previous lesson about the peace offering. The peace offering shadows the grace that is provided all who believe. Just as salvation is of our own free will, this peace offering was of their own free will. The peace offering really shows our fellowship with God. This possibly has to do also with the freewill offering which is actually a peace offering itself.

Leviticus 19:6 “It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire.”

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 next day, 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.

“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.

The peace offering that could be eaten on the second day as well as the first, was the freewill offering. Even though the person is allowed to eat of this offering two days, it is not to be taken lightly. Remember, this symbolizes the peace which the Lord Jesus brings to all who will accept Him as Savior and LORD.

Leviticus 19:7 “And if it be eaten at all on the third day, it [is] abominable; it shall not be accepted.”

Or “in eating be eaten”. 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.

Leviticus 19:8 “Therefore [every one] that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people.”

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 a 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.

Since this symbolizes the peace that the Lord Jesus brings each of us, it must be treated with great respect and value. To just let it lay around a third day would show great disrespect. The burning of it on the third day would at least make a sweet savor to God. I believe communion elements are like this. Since the bread and the fruit of the vine represent the body and the blood of Jesus, they should be treated with great respect. They should be totally consumed, or burned in the fire. They should not be held over for another time.

Verses 9-18: This contains five sections with five precepts relating to holiness in everyday affairs:

(1)  Regard for the poor (verses 9-10);

(2)  Regard for the truth (verses 11-12);

(3)  Regard for the employee and the helpless (verses 13-14);

(4)  Regard for the rich (verse 15);

(5)  Regard for one’s neighbor (verses 16-18).

Verses 9-10: This was the law of gleaning (compare 23:22; Deut. 24:19-22), a practice seen in Ruth 2:8-23.

The law had a special provision for “the poor and the stranger”, permitting them to “glean”, the leftover crops from the fields and the fallen “grapes” in the vineyards (23:22; Deut. 24:19-22; Ruth 2:2-23). When possible, God’s people should enable the poor to provide for their own needs with dignity.

Leviticus 19:9 “And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest.”

Of the land of Canaan, when come into it, which having sown, and it was harvest. Either barley 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.

“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 a 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.

Leviticus 19:10 “And thou shalt not glean thy vineyard, neither shalt thou gather [every] grape of thy vineyard; thou shalt leave them for the poor and stranger: I [am] the LORD your God.”

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, 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 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.

“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. 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.

“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.

God is teaching the importance of having charity toward those less fortunate than themselves. Over and over in the Scriptures, we are told to care for the widows and the fatherless. God also warns that we are not to be greedy, but willing to share what we have been blessed with. One thing America has going for itself, is that we have been generous in feeding the hungry peoples of the world. Jesus said to even feed your enemy.

Romans 12:20 “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.”

There is no sin in having more than your neighbor. The sin comes when you see his need and do not try to help him.

1 Timothy 6:17-18 “Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy;” “That they do good, that they be rich in good works, ready to distribute, willing to communicate;”

When you help the poor, you are doing it as unto God.

Verses 11-18: The command to “love thy neighbor as thyself” (Matt. 5:43; 19:19; 22:39; Mark 12:31, 33; Luke 10:27; Rom. 13:9; Gal. 5:14; James 2:8), is expanded to “love him as thyself” (19:34). These laws promote honesty, fair treatment, and community harmony as well as “justice” in a court of law for both “the poor” and “the mighty”.

Leviticus 19:11 “Ye shall not steal, neither deal falsely, neither lie one to another.”

“Ye shall not”: Based on the Ten Commandments (Exodus chapter 20), this teaching against stealing and lying is reemphasized by Jesus (in Matthew 19:18-19), in speaking to the rich young ruler.

The Bible repeatedly condemns lying (Prov. 12:22; Eph. 4:25), as well as deceit (“deal falsely”).

When you deal falsely and lie one to another that is a type of stealing. This is actually in the 10 commandments, but I believe that God is saying here, that there are many types of stealing. He also says don’t do any type of stealing at all.

Leviticus 19:12 “And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I [am] the LORD.”

Or “to a falsehood”. 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, etc.) 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 notes on Exodus 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.

Jesus taught on this very thing in the Sermon on the Mount.

Matthew 5:34-36 “But I say unto you, Swear not at all; neither by heaven; for it is God’s throne:” “Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King.” “Neither shalt thou swear by thy head, because thou canst not make one hair white or black.”

Swearing is a serious thing, but to swear falsely in God’s name would be even worse.

Leviticus 19:13 “Thou shalt not defraud thy neighbor, neither rob [him]: the wages of him that is hired shall not abide with thee all night until the morning.”

“Wages … shall not abide with thee all night”: Hired workers were to be paid at the end of a work day. Unsalaried day workers depended on pay each day for their sustenance. See notes on Matt. 20:1-2.

God calls His people to fairness, instructing employers to pay a worker’s “wages” right away (Deut. 24:14-15). The Israelites did not always obey this law (Jer. 22:13).

We find here another type of stealing. Stealing is not just against God’s law, but man’s law as well. Not only is it the right thing to do not to steal, defraud or rob, but if you do these things, you could find yourself in jail as well. The punishment that man allots for these sins is nothing compared to what God would have in store for you. When a person works for wages, they expect to be paid.

Matthew 20:2 “And when he had agreed with the laborers for a penny a day, he sent them into his vineyard.”

Matthew 20:9 “And when they came that [were hired] about the eleventh hour, they received every man a penny.”

In this parable of Jesus’, the workers were paid exactly what they agreed to work for, without delay.

Leviticus 19:14 “Thou shalt not curse the deaf, nor put a stumbling block before the blind, but shalt fear thy God: I [am] the LORD.”

“Deaf … blind”: Israel’s God of compassion always demonstrated a concern for the disabled.

When we see a deaf person or a blind person, we should have mercy on them. It is only by the grace of God that we are not that blind person or deaf person. Some believe that things like this are punishment for sin, but Jesus proved this not to be so in the following Scriptures.

John 9:1-3 “And as [Jesus] passed by, he saw a man which was blind from [his] birth.” “And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?” “Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.”

Do not condemn others, it could be you or your family who is deaf or blind.

Leviticus 19:15 “Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honor the person of the mighty: [but] in righteousness shalt thou judge thy neighbor.”

The prohibitions against “injustice in judgment” (19:35), and partiality toward the “poor” or the “mighty” are not only wise (Prov. 24:23; 28:21), but they derive from the character of the Lord Himself (Deut. 1:17; 10:17; 16:19; 32:4).

So many people in our society today have gone overboard in siding in with the poor people. In the Scripture above, we are told to judge righteously. In should not matter whether a person is poor or rich, when we are judging a matter. Judgment should be made impartially by weighing out the facts. Jesus taught not to be a respecter of persons. Many people are swayed in judgment by a person’s great wealth. Possibly when they do that, they are expecting something in return. To judge the rich or the poor, because of their position in life, is wrong. We should judge anything by what is right and that only.

Acts 10:34 “Then Peter opened [his] mouth, and said, Of a truth I perceive that God is no respecter of persons:”

If God is no respecter of persons, then neither should we be a respecter of persons.

James 2:9 “But if ye have respect to persons, ye commit sin, and are convinced of the law as transgressors.”

Leviticus 19:16 “Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbor: I [am] the LORD.”

“Stand against the blood of thy neighbor”: This refers to doing anything that would wrongfully jeopardize the life of a neighbor.

One of the most important reasons to receive the Holy Spirit of God, is so that God will have control of the evilest part of your body (the tongue).

James 3:6 “And the tongue [is] a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell.”

The tongue is evil, until we turn it over to God. I will quote a few Scriptures from Proverbs on talebearers. They explain much better than I can.

Proverbs 18:8 “The words of a talebearer [are] as wounds, and they go down into the innermost parts of the belly.”

Proverbs 20:19-20 “He that goeth about [as] a talebearer revealeth secrets: therefore meddle not with him that flattereth with his lips.” “Where no wood is, [there] the fire goeth out: so where [there is] no talebearer, the strife ceaseth.”

You should never do anything against your neighbor. Jesus said to love your neighbor.

Mark 12:31 “And the second [is] like, [namely] this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these.”

Leviticus 19:17 “Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him.”

Although no hatred may be expressed either by words or deeds, yet being in the heart is a breach of the sixth command (see Matt. 5:21). And of this a man may be guilty, when he does not attempt to save the life of his neighbor. 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 a hatred of him.

“Thou shalt in any wise rebuke thy neighbor”: 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, not repented 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. That 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”; 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 1 Tim. 5:20).

Jesus said if you hate your brother in your heart, you have committed the sin of murder in your heart. Notice there are two thoughts in the verse above. The second thought is if your brother has done something against you, go to him and settle it with him. If he won’t listen, then you take someone with you. If even that does not work, then bring it before the church.

Proverbs 27:5 “Open rebuke [is] better than secret love.”

Matthew 18:15-17 “Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.” “But if he will not hear [thee, then] take with thee one or two more, that in the mouth of two or three witnesses every word may be established.” “And if he shall neglect to hear them, tell [it] unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican.”

Leviticus 19:18 “Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself: I [am] the LORD.”

“Thou shalt love thy neighbor as thyself” was central to Old Testament law and one of the two primary commandments (Matt. 22:39).

Jesus called this the “second commandment”, after first loving God (Matt. 22:37-40; Mark 12:28-31; Luke 10:25-28).

Romans 12:19 “Dearly beloved, avenge not yourselves, but [rather] give place unto wrath: for it is written, Vengeance [is] mine; I will repay, saith the Lord.”

We must be kind to all people, even those who are not kind in return. That is what makes us Christians. A Christian, is someone who is a believer in and a follower of the Lord Jesus Christ. The following Scriptures are what Jesus said about this very thing.

Matthew 5:44-45 “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;” “That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”

We find that when we do this, God will avenge for us.

Romans 12:20 “Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.”

Why should we do this? Because God said to do it. When you love your neighbor as yourself, you have fulfilled God’s law the way He intended.

Verses 19-29: This section addresses nine areas. The first warns against mixing cattle (Gen. 30:37-40), selective mating). The breeding of different kinds of cattle to enrich the bloodline and produce hybrid species, seed, or materials in garments (verse 19). Perhaps this prohibition was given to instill reverence for the order of nature set by God, or to prevent sterility that comes with hybrids. Or due to the fear that the Israelites might imitate abnormal sexual unions and ultimately indulge in the orgiastic rites of Canaanite religion. Second, slavery and concubines were regulated in the case of an engaged girl (verses 20-22). The third law reminded the Israelite that he was to serve God before he was to serve himself (verses 23-25). God has the power to cause fruit to appear on the trees in their season. Then follow six commands referring to various heathen practices that holy men and women were to avoid. They include:

(1)  Eating blood (verse 26);

(2)  Practicing divination (verse 26; see Deut. 18:10-14);

(3)  Sorcery (verse 26);

(4)  Cutting the hair and beard in connection with pagan mourning rites (verse 27);

(5)  Cutting or tattooing the flesh for the dead (verse 28); and

(6)  Hiring one’s daughter out as a prostitute (verse 29).

Offering of hair were presented in the Astarte-Tammuz religion of Syria and among various Arabian tribes. The unceasing growth of hair was thought to result from the presence of a mysterious vital force within it, and it was thus considered an effective means for influencing the will of the deity. Making bodily incisions also occurred apart from the context of mourning in the attempt to procure the favor of the deity by means of an offering of blood (compare 1 Kings 18:28).

Leviticus 19:19 “Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.”

That is, the following ordinances, which though not of the same high moral nature as the precepts laid down in the preceding verses, are yet necessary to attain to holiness. The Holy God has made everything “after its kind” (Gen. 1:11-12; 1:21; 1:24-25). And has thus established a physical distinction in the order of His creation. For man to bring about a union of dissimilar things is to bring about a dissolution of the Divine laws and to act contrary to the ordinances of Him who is holy, and to whose holiness we are to attain.

“Cattle gender with a diverse kind”: Such co-mixtures would not only contravene the Divine order of things, but would lessen the abhorrence of the crime prohibited in (Lev. 18:22-23). The use, however, of animals produced from such mixtures was not forbidden. Hence we find that mules were largely employed by the Jews (2 Sam. 13:29; 18:9; 1 Kings 1:33; 1:38; 10:25; 18:5; Ezra 2:66). These hybrids were either the issue of parents voluntarily coming together without the aid of the Israelites, or were imported from other countries. This law is binding upon the Jews to this day in every country where they happen to live, whether in Palestine or out of it.

Thou shalt not let thy cattle gender with a diverse kind”: This was prohibited, partly, to restrain the curiosity and boldness of men, who might attempt to amend or change the works of God. Partly, that by the restraints here laid even upon brute creatures’, that men might be taught to abhor all unnatural and unlawful lusts. Partly, to teach the Israelites to avoid mixtures with other nations, either in marriage or in religion. Which also may be signified by the following prohibitions. See of this and the next (Deut. 22:9-11). These mixtures may have been characteristic of some idolatrous practices.

“A garment mingled of linen and woollen”: Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified. And the observations and researches of modern science have proved that “wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength. And when passing off from the body, it meets with the heated air, inflames and excoriates like a blister” (see Ezek. 44:17-18).

God does not say you can keep my statutes if you want to. He says, you will keep them. If we do not keep His statutes, we will feel His wrath. Verse 19 above is teaching a very special lesson on separation. The following Scripture is one of the most important separations that God would have.

2 Corinthians 6:14 “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”

I believe the not letting cattle gender with another kind is like having a buffalo and a cow have a beefalo. It is as if we are trying to improve on God’s creation. God did not make any mistakes, when he made the different things. The mingled seed could mean so many things. I believe the Scripture has a literal meaning not to mingle seed, but I believe it has a spiritual meaning as well. The seed is called the Word of God. We must not mix Christianity with other religions. We should keep it pure. In this Scripture, it also appears to me that this means that God has made people, foods, and Christianity, the way He wants it. We should leave God’s creation alone. This does not mean that one seed is not as good as another. It means God made it the way He wants it, leave it alone. Fine linen has to do with righteousness.

Revelation 19:8 “And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints.”

Nothing can be mingled with righteousness to improve it.

Verses 20-22: In the case of immorality with a betrothed salve, the couple was to be punished (possibly by scourging), but not killed. Afterward, a trespass or guilt offering (see notes on 5:14 – 6:7), was to be rendered with appropriate reparation. This is an exception to the norm (compare Deut. 22:23-24).

Leviticus 19:20 “And whosoever lieth carnally with a woman, that [is] a bondmaid, betrothed to a husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.”

Has carnal knowledge of her. A man and woman are expressed, signifying those that are of age. Aben Ezra observes, that according to the mystical exposition of these words, this same carnally lying is as of different kinds. Of a free man with a bondwoman, and so follows upon the above law and in connection with it: the woman is described as one.

“That is a bondmaid”: Either meaning a Canaanitish maid, as Jarchi, or an Israelitish one, as Aben Ezra, whom her father had sold (Exodus 21:7).

“Betrothed to her husband”: To a Hebrew servant, as Jarchi, or who was promised marriage, either by her master or his son, as Aben Ezra (Exodus 21:8).

“And not at all redeemed, nor freedom given her”: Or redeemed and not redeemed, as Jarchi. Or, as the Targum of Jonathan, not yet redeemed with an entire redemption (or wholly redeemed) with silver, nor a writing of her freedom given her, part of the redemption price being paid. But not the whole; so that she was, as Jarchi and Ben Gersom express it, half a bondmaid and half free.

“She shall be scourged”: And not him, as the Targum of Jonathan and Jarchi remark. Though the Vulgate Latin version renders it, “both shall be beaten”. And the original text does not clearly determine it whether one or both should be scourged, since it may be rendered, “there shall be a scourging”. And seeing both were guilty of sin, it is reasonable to suppose that both should be scourged.

“They shall not be put to death, because she was not free”: Otherwise adultery was punished with death of both parties, when committed with a woman married to a husband (Deut. 22:22). And she a free woman, but this not being so, were not guilty of death, because, as Jarchi says, her espousals were no espousals, whereas they would have if she had been free, and so have been guilty of death. This difference the law made between a bond and free woman, but in Christ Jesus and under the Gospel dispensation there is no difference (Gal. 3:28).

This is speaking of a man having sexual relations with his slave girl. This reminds me so much of the bondwoman that bore Abraham a son (Ishmael).

Galatians 4:23 “But he [who was] of the bondwoman was born after the flesh; but he of the freewoman [was] by promise.”

This bondwoman, nor her master, would be killed for the act of adultery because she had been bought by him and was his servant. Notice they will be punished, but not as severely as death which was the usual punishment for both when they committed adultery. Scourging could be stripes received in whipping. There could be up to 40 stripes. There would be an investigation to see if the woman was willing, before she would be whipped. If she was not willing, she would not be whipped.

Leviticus 19:21 “And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, [even] a ram for a trespass offering.”

To the priest of the Lord, to offer it for him. He, and not she, as the Targum of Jonathan has it (see notes on Lev. 19:20).

“Unto the door of the tabernacle of the congregation”: Where all offerings were to be brought (Lev. 17:4).

“Even a ram for a trespass offering”: Which was the usual creature for such a sacrifice (Lev. 5:15). The woman was not obliged to bring any, she being a bondmaid. And so, having nothing of her own, but what was her master’s, her circumstances are considered, and scourging was sufficient.

Leviticus 19:22 “And the priest shall make an atonement for him with the ram of the trespass offering before the LORD for his sin which he hath done: and the sin which he hath done shall be forgiven him.”

By offering his sacrifice for him, typical of the atoning sacrifice of Christ.

“With the ram of his trespass offering before the Lord”: Presented before him at the door of the tabernacle, and offered up on his altar.

“For his sin which he hath done”: Or “sinned”, which is so expressed, according to Jarchi, to take in his sin, whether done ignorantly or presumptuously.

“And the sin which he hath done shall be forgiven him”: Upon the atonement made, as all the sins of God’s people are forgiven through Christ, upon the foot of his atoning sacrifice (see Heb. 9:22).

A trespass was less than a full-fledged sin, but was indeed wrong. This is still a sin, but not as bad a sin. We have already covered the offerings for trespass in a previous lesson. We do not find any fine for the slave girl being paid to the person she has promised to marry. This is probably because the slave girl was possibly promised to another slave that was owned by the man who committed the trespass.

To sum up this lesson, we might say that God is absolute. He has a way that is above the ways of man. Life would be a whole lot simpler for all of us, if we would just do things His way. Everything in this world was created by God for a specific purpose. We should find what that purpose is, and not try to change things to fit our purpose. His plan works, our plans fail.

Verses 23-25: “Count the fruit thereof as uncircumcised”: They could not eat from the fruit trees of Canaan for 4 years after entering the Land because the fruit of the first 3 years was to be considered unclean, and the fourth year the fruit was to be offered to the Lord. Some gardeners say preventing a tree from bearing fruit in the first years, by cutting off the blossoms, makes it more productive.

Leviticus 19:23 “And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.”

The land of Canaan, whither they were now going.

“And shall have planted all manner of trees for food”: Such that brought forth fruit that was eatable, as figs, grapes, olives, etc. So that all such trees as did not bear fruit fit for man’s food came not under the following law. Nor such as grew up of themselves and were not planted. Nor such as were planted for any other use than for fruit. Nor such as were planted by the Canaanites before the Israelites came into their land. For so say the Jews, what were planted for a hedge or for timber are free from the law. And add, at the time our fathers came into the land, what they found planted was free. What they planted, though they had not subdued it (the land), was bound.

“Then ye shall count the fruit thereof as uncircumcised”: Not fit to be eaten, but to be taken off and cast away as the foreskin of the flesh.

“Three years it shall be as uncircumcised unto you, it shall not be eaten of”: Which was a provision partly for the benefit of fruit trees newly planted. Whose fruit, when they first bear, gardeners frequently take off immediately, and do not suffer them to grow to any perfection. By which means a tree will grow stronger, and will bear more and better fruit another year. And partly for the health of man, which physical reason is given by Aben Ezra. Who observes that the fruit that comes unto the third year there is no profit by it, but is hurtful. And chiefly because, as it is proper that the first fruits should be given to the Lord before any is eaten. So it is right that it should be given seasonably, and when it is brought to its perfection. Three years were to be reckoned, as Jarchi and Ben Gersom say, from the time the tree was planted.

A fruit tree takes at least three years of growth without fruit to make it strong and healthy. They probably wouldn’t have over 2 or 3 pieces of fruit anyway. The first crop of fruit, just like the first crop of the field belongs to God. This is teaching the practice of firstfruits.

Leviticus 19:24 “But in the fourth year all the fruit thereof shall be holy to praise the LORD [withal].”

Separated and devoted to the service of God, to be given to the priest, or to be bought again of him. Wherefore the Targum of Jonathan adds, at the end of the verse, “redeemed from the priest”, a redemption price being given to the priest. And, as Jarchi observes, as the tithe was not eaten without the walls of Jerusalem, but by redemption, even so likewise this.

“To praise the Lord withal”: For his abundant goodness in blessing and making the trees fruitful, and bringing their fruit unto perfection. And by devoting the first fruits to God, his name was praised and glorified, as well as by eating them with joy and gladness before the Lord in Jerusalem.

The fruit that is from the tree on the fourth year is to be carried to the sanctuary and offered as a firstfruits offering. The high priest and his family will eat this fruit.

Leviticus 19:25 “And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I [am] the LORD your God.”

And so, in all succeeding years as long as the tree lasted and bore.

“That it may yield unto you the increase thereof”: May be so abundantly blessed, and produce so large an increase as to answer the three years’ want of any fruit from it. And the dedication of the fruit of the fourth year to the Lord.

“I am the Lord your God”: Who has promised this increase, is both able and faithful to make it good.

Of course, 5 means grace. This fruit is a blessing from God. In this Scripture, we see that God will bless this crop, if His instructions are followed.

Verses 26-31: Here, pagan religious customs are forbidden, including mourning rites (19:27-28), cultic prostitution (19:29), and necromancy (19:26, 31; Deut. 18:11-12).

“Tattoos have been found in most cultures worldwide and dating as far back as 3200 B.C. Their use among Mediterranean and Egyptian people is probably what led to their prohibition, along with “cuttings in … flesh for the dead”. These cuttings were something like present day piercings but with occult associations.

Leviticus 19:26 “Ye shall not eat [any thing] with the blood: neither shall ye use enchantment, nor observe times.”

“Enchantment” Attempting to tell the future with the help of snakes and clouds was a common ancient way of foretelling good or bad future. These were forbidden forms of witch-craft which involved demonic activity (see note on Deut. 18:9-12).

We have been told over and over that the blood belongs to God. As I said in a previous lesson, this does not mean that you cannot eat meat after it is cooked. It does mean that all meat must have the blood drained to make it edible. Satanic cults in our day are drinking blood. This is not just sin, but an abomination before God. Enchantment here means magic, or telling the future. Things such as all types of mind control fall into this category. Fortune tellers fall into this category as well. Even hypnotism falls into this category. Observers of times are those who study astrology. Horoscopes fall into this category. Astronomy is not evil, but astrology is. We should not depend on any power other than God to direct us. Palm reading also, falls into this realm. We can easily see the mistakes that many people around us are making, practicing these things. Our newspapers and magazines are filled with horoscopes telling your future, nearly every town has palm readers. Even transcendental meditation falls into the realm of enchantment. How long will God tolerate this type of sin? Some churches have jumped over the line of faith and are actually practicing mind control.

Deuteronomy 18:10 “There shall not be found among you [any one] that maketh his son or his daughter to pass through the fire, [or] that useth divination, [or] an observer of times, or an enchanter, or a witch,”

Verses 27-28: These pagan practices were most likely associated with Egyptian idolatry and were therefore to be avoided. The practice of making deep gashes on the face and arms or legs, in times of grief, was universal among pagans. It was seen as a mark of respect for the dead, as well as a sort of propitiatory offering to the gods who preside over death. The Jews learned this custom in Egypt and though weaned from it, relapsed into the old superstition (compare Isa. 22:12; Jer. 16:6; 47:5). Tattoos also were connected to names of idols, and were permanent signs of apostasy.

Leviticus 19:27 “Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.”

The extremities of the hairs of the head, round about, on the forehead, temples, and behind the ears. This is done, as Jarchi says, when any one makes his temples, behind his ears, and his forehead alike, so that the circumference of his head is found to be round all about, as if they had been cut as with a bowl. And so the Arabians cut their hair, as Herodotus reports (see notes on Jer. 9:26).

“Neither shall thou mar the corners of thy beard”: By shaving them entirely. Jarchi and other Jewish writers say, there are five of them, two on the right, as Gersom reckons them, one on the upper jaw, the other on the nether, and two over against them on the left, and one in the place where the nether jaw joins the right to the left, the chin. The same observes, that it was the manner of idolaters to do the above things. And Maimonides is of opinion that the reason of the prohibition is, because the idolatrous priests used this custom. But this law does not respect priests only, but the people of Israel in general. Wherefore rather it was occasioned by the Gentiles in common cutting their hair, in honor of their gods. As the Arabians did, as Herodotus in the above place relates, in imitation of Bacchus, and to the honor of him. And so with others, it was usual for young men to consecrate their hair to idols. But inasmuch as such practices were used on account of the dead, as Aben Ezra observes, it seems probable enough that these things are forbidden to be done on their account, since it follows.

It appears that this was practiced by Arabians as a form of worshipping a false god. This is not found in the Bible, but in a history book of that time. The Hebrews sometimes cut their hair and beard as a form of mourning.

Leviticus 19:28 “Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I [am] the LORD.”

Either with their nails, tearing their cheeks and other parts. Or with any instrument, knife, razor, etc. Jarchi says, it was the custom of the Amorites, when anyone died, to cut their flesh. As it was of the Scythians, as Herodotus relates, even those of the royal family. For a king they cut off a part of the ear, shaved the hair round about, cut the arms about, wounded the forehead and nose, and transfixed the left hand with arrows. And so the Carthaginians, who might receive it from the Phoenicians, being a colony of theirs. They used to tear their hair and mouths in mourning, and beat their breasts. And with the Romans the women used to tear their cheeks in such a manner that it was forbidden by the law of the twelve tables, which some have thought was taken from hence. And all this was done to appease the infernal deities, and to give them satisfaction for the deceased. And here it is said to be made “for the soul”, for the soul of the departed, to the honor of it, and for its good. Though the word is often used for a dead body.

“Nor print any marks upon you”: Aben Ezra observes, there are some that say this is in connection with the preceding clause. For there were some who marked their bodies with a known figure, by burning, for the dead. And he adds, and there are to this day such, who are marked in their youth in their faces, that they may be known. These prints or marks were made with ink or black lead, or, however, the incisions in the flesh were filled up therewith. But this was usually done as an idolatrous practice. So says Ben Gersom, this was the custom of the Gentiles in ancient times, to imprint upon themselves the mark of an idol, to show that they were his servants. And the law cautions from doing this, as he adds, to the exalted name (the name of God). In the Misnah it is said, a man is not guilty unless he writes the name, as it is said (Lev. 19:28). Which the Talmudists and the commentators interpret of the name of an idol, and not of God.

“I am the Lord”: Who only is to be acknowledged as such, obeyed and served, and not any strange god, whose mark should be imprinted on them.

The prophets of Baal cut themselves trying to get their gods to answer them, when Elijah challenged them. It did no good to cut themselves, because it did not bring an answer from their false god.

Deuteronomy 14:1 “Ye [are] the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.”

In Jeremiah chapter 48 and in lamentation, all of these things are done, but it is done by heathen people. We see that people have taken this Scripture above very lightly. Men and women are having tattoos done all over their bodies. The Scripture says, don’t print anything on your body. Our body is not our own to do with as we wish. Our body belongs to our Creator. He just let us borrow it for our stay here on the earth.

Leviticus 19:29 “Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.”

“Prostitute thy daughter”: Even the pagans of ancient Assyria at this time forbade such horrendous means of monetary gain.

In Thailand today, we hear that parents of little girls are selling them for a few hundred dollars into prostitution. This is to me, one of the most horrible abuses of children that there could be. The excuse that these people give for selling their little girls into prostitution is the poverty they live in. I am saying little girls, but our society has become so sin sick that this now includes young boys a