Leviticus Chapter 19

Many Various Laws

A. Laws Regarding Matters Already Covered

1. (Leviticus 19:1–2) The General Call to Holiness

And the LORD spake unto Moses, saying, 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.

The Lord began this section by commanding Moses to address all the congregation of Israel. This was not a law for priests only, but for every man, woman, and child who belonged to God’s covenant people. The entire nation was to be characterized by holiness, reflecting the nature of their covenant God.

The command, “Ye shall be holy”, comes from the Hebrew root meaning “to be set apart.” Holiness means separation from the common and dedication to God. When applied to God, it speaks of His absolute moral purity and His complete distinction from His creation. God is infinitely exalted, righteous, and pure. He is not a superior version of man, but a completely distinct Being whose nature defines all goodness and truth.

God’s holiness is His essential attribute. It governs all His other perfections. His love is a holy love, His justice a holy justice, and His mercy a holy mercy. Therefore, when God commands His people to be holy, He calls them to reflect His character in their conduct. As His covenant people, Israel was to live differently from the surrounding nations. Their laws, customs, and worship were all to testify that they belonged to the one true and holy God.

To be holy, therefore, means separation unto God and separation from sin. It is not a mere external distinction, but an inward devotion that expresses itself outwardly in obedience and righteousness. Matthew Poole noted that this declaration, “I the LORD your God am holy,” means that God is holy in His essence, in His laws which are holy and just and good, and in His works, all of which are pure and righteous. The heathen gods, by contrast, were immoral both in their commands and in the behavior of those who worshiped them.

Holiness, then, is the believer’s proper response to the nature of God. Because the redeemed are created in His image, they are capable of moral likeness to Him. The holiness of God becomes the pattern and motivation for the holiness of His people.

2. (Leviticus 19:3) The Law to Respect Parents

Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God.

The command to “fear” one’s parents means to show them deep reverence, honor, and obedience. This restates the fifth commandment given at Sinai: “Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee” (Exodus 20:12). Respect for parents is a fundamental moral principle. It is the cornerstone of human society, for when children cease to respect authority in the home, the entire social order begins to collapse.

The Lord placed the mother first in this command, which is notable. As Matthew Poole explained, this may be because children first learn obedience from their mothers, and because the mother’s authority is often more neglected than the father’s. God therefore ensured both parents are equally honored.

The verse also joins parental reverence with Sabbath observance. To “keep my sabbaths” connects obedience in the home with reverence toward God. To honor one’s parents is to honor the divine authority they represent. As the family is the first divine institution, learning submission to parental authority trains the heart to submit to the authority of God.

The Sabbath command, first given in Exodus 20:8–11, reminded Israel of God’s creation and redemption. To keep the Sabbath meant more than merely refraining from work; it meant setting the day apart unto the Lord as holy. The phrase “my sabbaths” emphasized that these days belonged to God, not man. They were His possession, to be kept according to His will.

Under the New Covenant, the Sabbath principle finds its fulfillment in Christ. As the writer of Hebrews declared, “There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from his” (Hebrews 4:9–10). Christ Himself is our rest. Through faith in His finished work, believers rest from striving to earn righteousness and enjoy continual fellowship with God.

Therefore, while Christians are no longer bound to keep a particular day as Israel was (as seen in Colossians 2:16–17 and Galatians 4:9–11), the principle of rest remains vital. God created man to labor six days and rest one. This rhythm sustains spiritual health and physical well-being. Ignoring this divine pattern leads to weariness of body and soul. Just as an unmaintained tool soon dulls, so the man who never pauses to rest in the Lord wears out prematurely.

To honor parents and to rest before the Lord both express the same principle of submission to divine order. Reverence for authority and obedience to God’s design reflect His holiness in daily life.

A. Laws Regarding Matters Already Covered

3. (Leviticus 19:4) The Law Against Idolatry

Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God.

This verse reiterates the truth of the second commandment, forbidding the making or worshiping of idols. The Hebrew word for “idols” (elilim) literally means “nothings” or “worthless things.” The term itself mocks the supposed deities of the nations by emphasizing that they are void of life, power, and substance. Idols have eyes but cannot see, ears but cannot hear, and mouths but cannot speak, as Psalm 115:4–7 declares: “Their idols are silver and gold, the work of men’s hands. They have mouths, but they speak not: eyes have they, but they see not: They have ears, but they hear not: noses have they, but they smell not.”

To “turn” to idols means to direct one’s devotion, trust, or worship toward them, even subtly. The danger of idolatry is not confined to the physical creation of an image, but lies in the heart that seeks to replace God with anything else. Anything that captures one’s highest affection or obedience becomes an idol. As Peter-Contesse observed, the Hebrew word conveys the idea of something worthless or inadequate — a fitting description for any substitute for the living God.

The Lord commanded, “Nor make to yourselves molten gods.” This prohibition extends beyond worship to the act of fashioning idols. God knows the human heart is drawn to what it creates. By forming an image, man attempts to domesticate and control the divine, turning the Creator into a thing made by His creation. This fundamentally inverts the order of truth and leads inevitably to spiritual corruption. As Isaiah wrote, “They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed” (Isaiah 44:9).

Israel’s history tragically illustrates the pull of idolatry. From the golden calf at Sinai (Exodus 32:1–6) to the high places under Solomon and Jeroboam, the people repeatedly turned to false gods that promised prosperity, fertility, and pleasure. Yet these idols were powerless and brought judgment rather than blessing. Only after the Babylonian captivity did Israel finally forsake the worship of molded gods. However, as history shows, the nation replaced that sin with a subtler and more dangerous one — idolatry of religion itself. They began to exalt the temple, their traditions, and even the nation above God. The heart of idolatry remained, though its form changed.

This verse concludes with the solemn reminder, “I am the LORD your God.” The covenant name YHWH affirms His exclusivity. Because He alone is God, His people must give Him their full loyalty and devotion. Idolatry is not merely a mistake but a betrayal of covenant relationship. It insults the very character of the God who redeemed them.

4. (Leviticus 19:5–8) Laws Regarding Offerings

And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. 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. And if it be eaten at all on the third day, it is abominable; it shall not be accepted. 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.

The peace offering, also called the fellowship offering, was unique among the sacrifices because it was voluntary. It symbolized peace with God and communion with Him and others. Therefore, the Lord said, “Ye shall offer it at your own will.” Fellowship with God cannot be coerced. It must flow from a willing heart that desires His presence. God has never been pleased with mechanical religion or external compliance. He seeks hearts that delight in Him.

The command that the sacrifice be eaten “the same day” or at most “on the morrow” underscores that fellowship with God is to be fresh, not stale. The peace offering was shared by the worshiper, the priest, and sometimes others, symbolizing joyful communion with God’s people. If the meat was kept beyond the second day, decay would set in, and what had been holy would become defiled. Thus, the Lord ordered that any remaining portion be burned with fire on the third day.

If anyone ate of the offering after that time, the act was not merely unsanitary but irreverent. God declared such a person had “profaned the hallowed thing of the LORD.” To profane something means to treat what is sacred as common. It is an act of spiritual contempt, showing disregard for what belongs to God. Peter-Contesse aptly translated the sense as “to show spite for what belongs to the LORD.” Such carelessness toward holy things reveals a heart indifferent to God’s presence.

The penalty was severe: “That soul shall be cut off from among his people.” This phrase typically means to be excluded from the covenant community, whether by death or by banishment. God desired that His people regard His sacrifices with reverence, for these offerings pointed to the greater sacrifice of His Son. Every careless act toward the altar was an offense against the holiness of God.

These instructions remind believers that fellowship with God remains a sacred privilege. Our communion must be sincere, willing, and reverent. Christ, our peace offering, invites us into continual fellowship with God, but that fellowship must never be treated lightly or allowed to grow cold.

B. Other Laws

1. (Leviticus 19:9–10) Providing for the Poor by Leaving Fields Incompletely Harvested

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. 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.

The Lord commanded Israel to demonstrate compassion and generosity toward the poor and the foreigner by deliberately leaving part of their harvest uncollected. The edges of the fields and the leftover produce were to be left for those in need to gather for themselves. This was God’s divinely ordained system of social care — one that upheld both justice and dignity.

The instruction, “Thou shalt not wholly reap the corners of thy field,” established an early form of public assistance that avoided both greed and idleness. The poor were not to receive handouts without effort, but were given opportunity to work and provide for themselves through gleaning. This preserved their dignity while meeting their needs. Ruth the Moabitess beautifully exemplifies this principle when she went to glean in the fields of Boaz, as recorded in Ruth 2:2–3: “And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she went, and came, and gleaned in the field after the reapers.”

This law revealed God’s heart for mercy and fairness. Deuteronomy 14:28–29 and 26:12–15 record that every three years, Israel was to set aside a special tithe to care for the Levite, the stranger, the fatherless, and the widow — showing that the welfare of the poor was part of the covenant community’s spiritual responsibility.

The command, “Thou shalt leave them for the poor and stranger,” required a generous heart from those who had abundance. It also preserved the integrity and industriousness of the poor by requiring their participation in gathering. Rooker noted, “By gleaning the corners and the leftovers of the field, the poor were spared the embarrassment of asking for charity.” Morgan adds, “This is holiness according to the Divine standard, which ever has this element of compassion.” True holiness is not merely separation from sin, but active kindness that reflects the character of God, who is both just and merciful.

This principle remains timeless. While modern economies differ, the moral truth endures — God’s people are to be generous, compassionate, and mindful of the needy, while also encouraging personal responsibility.

2. (Leviticus 19:11–13) Honest Dealing

Ye shall not steal, neither deal falsely, neither lie one to another. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning.

This passage gathers several moral commands that together form the ethical foundation of an honest and just society. God’s people are to reflect His truth and righteousness in every transaction, word, and relationship.

The command, “Ye shall not steal,” repeats the eighth commandment (Exodus 20:15). It upholds the divine right of personal property, recognizing that what God has entrusted to one individual may not be taken by another without lawful cause. Theft, in any form, violates the image of God in others by showing disregard for their labor and stewardship. Paul echoes this principle in Ephesians 4:28: “Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.”

The phrase “neither deal falsely” broadens the command beyond overt theft to include deception for gain. Fraud, misrepresentation, and dishonest trade are all violations of God’s moral law. To “deal falsely” is to steal under the guise of fairness.

The next command, “Ye shall not swear by my name falsely,” touches upon the sanctity of God’s name. This aligns with the third commandment (Exodus 20:7): “Thou shalt not take the name of the LORD thy God in vain.” To swear falsely by His name is to invoke His character to validate a lie, thereby profaning His holiness. Such deceit not only wrongs men but dishonors God Himself.

“Thou shalt not defraud thy neighbour, neither rob him” connects directly to practical dealings. Fraud — whether through unfair weights, false promises, or delayed payment — is as much a sin as open robbery. Both spring from greed and disregard for the rights of others.

Finally, “The wages of him that is hired shall not abide with thee all night until the morning” stresses the prompt and fair treatment of laborers. God commands employers to pay workers without delay. To withhold a laborer’s wages, even temporarily, was to rob him of his means of living. As Clarke observed, “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.” This command displays God’s deep concern for justice and compassion in daily commerce.

James 5:4 warns that the cries of laborers defrauded of their wages reach the ears of the Lord of hosts: “Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of sabaoth.” God takes such injustice personally because it contradicts His holy nature.

These verses remind believers that holiness extends beyond the sanctuary into the marketplace. Every word spoken, every deal made, and every promise kept or broken reveals the reality of one’s reverence for the Lord.

3. (Leviticus 19:14) Basic Human Compassion Commanded

Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD.

This command addresses one of the most fundamental expressions of holiness — the practice of simple human kindness. God commands His people not to take advantage of, mock, or harm those with physical limitations. To curse the deaf, who cannot hear the insult, or to trip the blind, who cannot see the obstacle, is an act of deliberate cruelty.

The command “Thou shalt not curse the deaf” forbids all forms of ridicule or insult against those unable to defend themselves. It is not merely the act of speaking a curse that is condemned, but the intention behind it — to humiliate or harm the helpless. As Adam Clarke observed, “He who is capable of doing this must have a heart cased with cruelty.” Even if the deaf cannot hear the curse, Peter-Contesse notes that in ancient thought, curses were considered to have their own inherent power to cause harm. Thus, to curse the deaf was not only pointless but wicked, as it presumed the authority to speak evil upon another person made in God’s image.

The command also reveals the Lord’s correction of false theology. In ancient times, physical disabilities were often interpreted as divine punishment for personal or ancestral sin. People therefore assumed that the afflicted were already under God’s curse, and that to mistreat them was justified. This law directly rebukes such thinking. God declared that physical affliction does not equal divine rejection. The blind, the deaf, and all who suffer are under His care, and He will judge those who oppress them.

The phrase “nor put a stumblingblock before the blind” is literal but also deeply moral. To physically trip the blind would be an unspeakable act of cruelty. But in principle, it extends to all forms of exploitation — misleading, deceiving, or entrapping the vulnerable for personal gain. It represents the very opposite of God’s holiness. As Poole explained, “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.”

That such a command was necessary shows how the Israelites, hardened by centuries of slavery in Egypt, had become accustomed to cruelty. God was teaching His redeemed people a new way — one marked by reverence and mercy. The law concludes, “but shalt fear thy God.” Compassion for the weak flows from the fear of God. When one fears God, he understands that every act toward another is observed by the Almighty. To harm the helpless is to defy the Judge of all the earth.

This verse also highlights that holiness and compassion are inseparable. Within Israel’s “holiness code,” the Lord intertwined worship and ethics — teaching that reverence for God must always produce kindness toward others. As Morgan wrote, “This is holiness according to the Divine standard, which ever has this element of compassion.”

4. (Leviticus 19:15–16) Laws Regarding Justice and Truthfulness

Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.

Here, the Lord calls His people to integrity, fairness, and restraint in speech — essential virtues for a just and godly society.

The command, “Ye shall do no unrighteousness in judgment,” was directed especially toward judges, magistrates, and all who had authority to decide disputes. Justice must be impartial and grounded in truth. Exodus chapters 21 through 23 provide many detailed instructions on rendering righteous judgment, yet all are rooted in this central principle: the absolute prohibition of injustice. Jesus reaffirmed this standard when He said, “Judge not according to the appearance, but judge righteous judgment” (John 7:24).

The next instruction, “Thou shalt not respect the person of the poor, nor honour the person of the mighty,” forbids bias in either direction. God’s justice is blind to social status. To favor the poor simply because they are poor, or to favor the powerful because of their influence, is equally unjust. Both pervert the truth. As the Lord commands, “In righteousness shalt thou judge thy neighbour.”

This principle runs contrary to many modern ideologies that distort justice through partiality. One such philosophy, often referred to as critical theory, divides society into oppressors and victims and demands preferential treatment for one group over another. But Scripture rejects such thinking. God’s justice is not determined by class or circumstance, but by truth and righteousness. Justice must be impartial because God Himself is impartial. Deuteronomy 10:17 declares, “For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward.”

The next warning, “Thou shalt not go up and down as a talebearer among thy people,” condemns gossip, slander, and the spreading of rumors. A talebearer is one who wanders from place to place, gathering and repeating the private affairs of others. Such behavior destroys reputations, divides communities, and erodes trust. Adam Clarke described the talebearer vividly: “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.” Poole likewise warned that a talebearer “divulges evil and false reports concerning others, which though often proceeding from levity and talkativeness, yet tend to the great injury of our neighbor.”

The final phrase, “neither shalt thou stand against the blood of thy neighbour,” commands the protection of life and the refusal to remain silent in the face of injustice. The Hebrew expression literally reads, “Do not stand upon the blood of your neighbor.” Peter-Contesse explains that this likely refers to situations where one’s testimony or silence could determine another’s life or death. To stand by passively while an innocent person perishes, or to fail to speak truth in their defense, is to share in their guilt.

Thus, God commands His people to be truthful, just, and compassionate — to use their words and actions to defend, not destroy, others. The passage concludes with His solemn declaration, “I am the LORD.” All moral authority flows from His character. He Himself is the standard of truth and justice, and His people are to reflect His righteousness in all dealings.

5. (Leviticus 19:17–18) The Command to Love One’s Neighbor

Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.

This command stands at the very heart of the moral law and reveals the spirit of true holiness — love. In this passage, God moves from external conduct to the internal condition of the heart, addressing attitudes as well as actions.

The Lord begins with the negative command, “Thou shalt not hate thy brother in thine heart.” Hatred in the heart is the seed of murder. Jesus later emphasized the same truth in Matthew 5:21–22, teaching that anger and hatred are the moral roots of violence: “Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment.”

God demands not only outward righteousness but inward purity. It is possible to treat others politely while harboring bitterness or resentment within. Yet such hypocrisy is condemned by the Lord. Love must dwell first in the heart, but when it is lacking, obedience in action must come first — for right conduct can lead the heart to follow. As believers act in obedience, God reshapes the heart to align with His love.

The next command, “Thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him,” teaches that love also requires confrontation when necessary. To “rebuke” here means to correct with reason and care, not harshness. Genuine love does not ignore wrongdoing but seeks to restore. Proverbs 27:5–6 teaches, “Open rebuke is better than secret love. Faithful are the wounds of a friend; but the kisses of an enemy are deceitful.” A loving rebuke may wound pride, but it heals the soul. Failing to correct another’s sin, especially when it is within one’s power to warn them, makes one complicit in that sin. Love, therefore, must be truthful as well as tender.

The next clause, “Thou shalt not avenge,” forbids the pursuit of personal revenge. This principle is echoed throughout Scripture. Romans 12:19 commands, “Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.” The right to vengeance belongs to God alone, who judges with perfect righteousness. When we take vengeance into our own hands, we usurp His authority and risk committing further injustice.

This prohibition applies to personal relationships, not to lawful government functions. The Apostle Paul makes this distinction clear in Romans 13:1–4, teaching that rulers are ministers of God who “beareth not the sword in vain.” While believers are called to forgive personally, civil authorities are charged with upholding justice. Therefore, a Christian can forgive an offender while still supporting lawful prosecution — these are not contradictory but complementary acts of righteousness.

The Lord also warns, “nor bear any grudge against the children of thy people.” This addresses the quiet bitterness that festers when vengeance is withheld but forgiveness is not granted. Holding a grudge corrodes the soul of the offended and poisons every future relationship. Many justify grudges by insisting they are “deserved,” but God commands us to release them. Harboring resentment is itself a sin, for it defies God’s mercy. Ephesians 4:31–32 commands, “Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.”

The verse then rises to one of the most exalted commands in all Scripture: “Thou shalt love thy neighbour as thyself.” Far from being a New Testament innovation, this command comes directly from the Mosaic Law. It expresses the positive fulfillment of all social morality. Love does no harm to another, and therefore “love is the fulfilling of the law” (Romans 13:10).

Jesus identified this command, together with the command to love God, as the foundation of all the Law and the Prophets. In Matthew 22:37–40, He said, “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.” Paul likewise quoted this verse in Romans 13:9, summarizing all interpersonal ethics in one phrase: “Thou shalt love thy neighbour as thyself.”

Sadly, many in ancient Israel limited “neighbor” to their own people or friends. Jesus corrected this error in the parable of the Good Samaritan (Luke 10:25–37), teaching that one’s neighbor is anyone in need, regardless of race, nationality, or social boundary. In Luke 6:27, He went further still, commanding, “Love your enemies, do good to them which hate you.” True love transcends tribal and personal barriers, imitating the mercy of God Himself.

The phrase “as thyself” does not imply self-love as a prerequisite for loving others. Rather, it assumes the natural self-interest that already exists within every person. As Paul explained, “For no man ever yet hated his own flesh; but nourisheth and cherisheth it” (Ephesians 5:29). Even those with low self-esteem act in their own perceived interest. Therefore, God calls us to extend that same instinctive care and concern toward others.

Paul warned that in the last days, men would be “lovers of their own selves” (2 Timothy 3:2), not in a healthy or godly sense, but in selfishness. Biblical love is the opposite — it seeks the good of others with the same diligence we seek our own. When we rejoice in another’s blessing and grieve in their pain, we fulfill this command.

This divine law reaches its highest expression in Christ, who embodied perfect love. On the cross, He prayed even for His enemies, “Father, forgive them; for they know not what they do” (Luke 23:34). His example is the model for all who would live in covenant with God — to love even those who do not love us, for this is the likeness of our Redeemer.

6. (Leviticus 19:19) Laws of Purity in Response to Pagan Practices

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.

This verse introduces a set of purity regulations designed to separate Israel from the idolatrous practices of surrounding pagan nations. The Lord commanded His people to maintain clear distinctions in all aspects of life, even in agriculture and clothing, because these distinctions symbolized the moral and spiritual separations God desired for His covenant nation.

The prohibition, “Thou shalt not sow thy field with mingled seed,” may seem purely agricultural, but it carried deep spiritual significance. In the ancient pagan world, the mixing of seeds, animals, and fabrics was often associated with fertility rituals and superstitions. Pagans believed that combining different species or materials produced a mystical power or invoked the blessing of fertility gods. By forbidding these mixtures, God removed Israel from any association with these occult practices. The Lord’s people were to rely solely upon Him for fruitfulness, not on pagan charms or rituals.

Matthew Poole observed that this law also served as a symbolic warning against moral and spiritual compromise. He wrote, “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.” Just as the Israelites were to keep their fields, flocks, and garments pure, so they were to keep their worship and relationships pure — not mingling truth with falsehood, or holiness with idolatry.

The command, “Neither shall a garment mingled of linen and woollen come upon thee,” further emphasized Israel’s separateness. Wearing garments of mixed fabrics was associated with pagan priests, who often wore such clothing in their ritual ceremonies. For Israel, clothing represented identity. By forbidding these mixtures, God reminded His people that they were distinct — set apart for His service.

While the literal command about mixed fabrics is not binding upon Christians today, since the cultural and religious reasons for it no longer apply, the spiritual principle remains timeless. God’s people are still called to maintain moral and doctrinal purity in a world that constantly promotes mixture and compromise. As Paul wrote in 2 Corinthians 6:14–17: “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?... Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you.”

In modern times, the command takes on new relevance in resisting the blurring of God-ordained distinctions — especially between male and female. The growing confusion and deliberate erasure of gender distinctions in society mirrors the same rebellion against divine order that these ancient laws were meant to guard against. Just as Israel was forbidden to blur natural boundaries, Christians today must resist cultural movements that defy the Creator’s design. To “keep My statutes” is to uphold His order in every generation.

7. (Leviticus 19:20–22) The Penalty for Unlawful Intercourse with a Concubine

And whosoever lieth carnally with a woman that is a bondmaid, betrothed to an 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. 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. 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.

This passage addresses a specific legal situation in which a slave woman, betrothed to a free man, was sexually violated by another man. The Lord prescribed a distinct penalty because of the woman’s status as a slave — she was considered not free, and therefore her circumstances required different judgment than if she had been a free woman.

The text describes the situation as follows: a bondmaid is betrothed to a husband but has not yet been redeemed or granted her freedom. Another man lies with her carnally. Normally, adultery with a betrothed woman was punishable by death (Deuteronomy 22:23–24), but in this case, the punishment was less severe because the woman was not entirely free to consent or resist. Therefore, both the man and the woman were punished with scourging, yet not executed.

The primary guilt rested upon the man, for he had violated both the woman and the order of justice within the covenant community. The Lord required that he offer a trespass offering — a ram presented at the door of the tabernacle — to atone for his sin. The priest would make atonement on his behalf, and “the sin which he hath done shall be forgiven him.” This reinforces the principle that even serious moral failure could be forgiven through proper repentance and sacrifice under the Mosaic system.

Rooker notes, “It is worth noting that only the man was considered blameworthy, not the female slave. Being a slave, the woman may have felt she had little recourse in resisting a male who was a free man and thus more powerful both in the social and economic spheres.” God’s law displayed both justice and mercy — justice in condemning the man’s sin, and mercy in recognizing the woman’s vulnerable condition.

This case law also upholds the sanctity of betrothal. Even though the woman was a slave, her engagement was honored as a legitimate covenant. The man’s sin was therefore not merely against the woman but against the institution of marriage itself. Through this, God reinforced the principle that sexual purity and respect for covenant relationships were nonnegotiable in Israel’s moral order.

The sacrificial provision again points forward to Christ, the final atonement for all sin. Under the Old Covenant, the ram of the trespass offering symbolized substitution — the innocent dying in place of the guilty. In Christ, this was fulfilled perfectly. As Hebrews 9:12 declares, “Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.”

Thus, this passage teaches both the gravity of sin and the sufficiency of divine forgiveness when repentance is joined to God’s appointed sacrifice.

8. (Leviticus 19:23–25) Regarding the Fruit in the Land of Canaan

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. But in the fourth year all the fruit thereof shall be holy to praise the LORD withal. 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.

The Lord here gave Israel an agricultural law that would both test their obedience and strengthen their faith. When they entered the promised land and planted fruit trees, they were forbidden to eat the fruit for the first three years. In the fourth year, the entire yield was to be consecrated to God as a praise offering, and only in the fifth year could they begin to enjoy the fruit themselves.

The phrase “ye shall count the fruit thereof as uncircumcised” symbolizes that the early yield was considered impure or unfit — not because it was physically defiled, but because it was not yet consecrated to the Lord. The concept of circumcision often symbolized dedication and covenant relationship. Therefore, the “uncircumcised” fruit represented what was not yet devoted to God.

This command reminded Israel that the land and all its produce ultimately belonged to the Lord. They were tenants of His possession, stewards of His blessing. Rooker notes, “The reason for this law is not stated, but it does reinforce to the Israelites that the land is the Lord’s and that he is giving it to them as a gift.”

Practically, this also served an agricultural purpose. Allowing young trees to mature for three years before harvesting ensured stronger growth and a greater yield in later years. The Lord’s law combined both spiritual and physical wisdom — it cultivated obedience, patience, and stewardship.

The offering of the fourth-year fruit as “holy to praise the LORD” expressed gratitude for His provision. Israel was to recognize that their first true harvest came from God’s blessing, not from their labor alone. Only after this acknowledgment could they freely partake of the fruit in the fifth year, as the Lord promised, “that it may yield unto you the increase thereof.” Obedience would bring prosperity, while impatience would diminish the blessing.

This principle carries over into Christian stewardship. Everything we receive from God — whether time, income, or ability — belongs first to Him. When we honor Him with the firstfruits of our increase, He promises to bless the remainder (Proverbs 3:9–10).

9. (Leviticus 19:26–31) Laws to Ensure Separation from Pagan Practices

Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times. Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD. 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. Ye shall keep my sabbaths, and reverence my sanctuary: I am the LORD. Regard not them that have familiar spirits, neither seek after wizards, to be defiled by them: I am the LORD your God.

This section gives a series of commands that prohibited Israel from adopting pagan practices associated with superstition, witchcraft, mourning rituals, and idolatry.

The Lord first forbade, “Ye shall not eat any thing with the blood.” Pagan cults throughout the ancient Near East often consumed blood in ritual meals, believing it to contain the life force of the victim. God had already made clear that “the life of the flesh is in the blood” (Leviticus 17:11), and it belonged exclusively to Him. Eating blood represented an attempt to usurp divine power, and it was strictly forbidden.

Closely related to this was the prohibition against “enchantment” and “observing times.” These refer to divination and soothsaying — the attempt to predict the future through omens, astrology, or magic. Harrison defines soothsaying as “the prognostication of favorable times for specific forms of action.” In pagan religions of Egypt and Mesopotamia, sorcerers and astrologers were consulted to determine “lucky” days or interpret celestial signs. The Lord’s people were to reject such superstitions and trust solely in His providence.

The command, “Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard,” addressed distinctive pagan grooming practices associated with idolatry or mourning. Pagan priests often shaved their temples or disfigured their beards as acts of devotion to their gods. As Poole explained, “This the Gentiles did, either for the worship of devils or idols, to whom young men used to consecrate their hair… or in funerals or immoderate mournings.” God wanted His people to remain visually distinct and uncorrupted by these customs.

The next command, “Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you,” directly forbade the self-mutilation and tattooing that accompanied pagan mourning and idolatrous rites. Pagans cut themselves to offer blood to the spirits of the dead or to demonstrate devotion to false gods. Tattoos were often religious markings indicating ownership by a deity. Rooker notes, “The tattoo indicated that one was a slave to a particular deity.” Clarke likewise comments, “Ancient writers abound with accounts of marks made on the face, arms, etc., in honour of different idols; and to this the inspired penman alludes.”

These prohibitions teach enduring principles of separation and discernment. Christians must avoid any association with practices that identify them with ungodly systems or false worship. The principle extends beyond ancient customs to modern culture — if a style, symbol, or act associates a believer with worldly rebellion or immorality, it should be avoided. Standards may change by culture and era, but the call to holiness remains constant.

The Lord then said, “Do not prostitute thy daughter, to cause her to be a whore.” In the pagan temples of Canaan, ritual prostitution was common and even considered an act of worship to fertility gods such as Baal and Ashtoreth. Parents would dedicate their daughters to this vile practice. God explicitly forbade it, declaring that such corruption would fill the land with wickedness. Peter-Contesse explains, “In some neighboring religions, people thought they were being pious by making their daughters participate in the cult of fertility. But such religious prostitution was not acceptable for the Israelites.”

Following this, God reinforced two key commands: “Ye shall keep my sabbaths, and reverence my sanctuary.” Both Sabbath observance and reverence for the sanctuary were signs of faithfulness to the true God, setting Israel apart from pagan nations. To disregard them was to drift toward idolatry.

Finally, the Lord prohibited contact with “familiar spirits” and “wizards.” These terms refer to mediums and spiritists who claimed to summon the dead or consult with supernatural beings. Such practices were an abomination, opening the door to demonic influence. The Hebrew word for familiar spirit comes from a root meaning “to know,” suggesting forbidden knowledge gained through occult means. Harrison notes that in some ancient societies, necromancers would dig small pits symbolizing graves and offer food to attract spirits.

Clarke rightly observed, “To attempt to know what God has not thought proper to reveal is a sin against His wisdom, providence, and goodness.” Seeking hidden knowledge apart from God is rebellion against His authority. The believer’s trust must rest entirely in the Word of God and His revealed will, not in fortune-tellers, astrologers, or occult practices.

The Lord closed this section with His covenant affirmation, “I am the LORD your God.” This declaration reminds Israel that their identity, morality, and destiny flow from their relationship with Him alone. His people must reject all counterfeit sources of power or knowledge and find their wisdom, purity, and peace only in Him.

10. (Leviticus 19:32–37) Further Laws of Kindness and Justice

Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD. And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt. Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.

This final portion of the chapter brings together several practical expressions of the command to love one’s neighbor as oneself. It illustrates how holiness is not limited to ritual purity or worship, but extends into social ethics, business dealings, and everyday conduct.

The Lord first commanded, “Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God.” Respect for the elderly was to be a visible sign of reverence for God Himself. To rise in the presence of an older person demonstrated acknowledgment of their experience, dignity, and worth. The phrase “and fear thy God” links respect for people with reverence for the Lord — teaching that how one treats others reflects one’s fear of God. To disregard the aged is to insult the God who gave them years and wisdom. Proverbs 16:31 echoes this truth: “The hoary head is a crown of glory, if it be found in the way of righteousness.”

The command continues, “If a stranger sojourn with thee in your land, ye shall not vex him… but thou shalt love him as thyself.” God called Israel to treat foreigners with kindness and equality. The “stranger” or ger was a resident alien who lived among Israel but was not ethnically or nationally part of them. Such individuals were often vulnerable, without the same protections as native-born citizens. The Lord reminded Israel that they too had been strangers in Egypt and knew the pain of oppression. Therefore, compassion for foreigners was not merely social courtesy but a moral obligation grounded in their own history of deliverance.

This command elevated the stranger’s dignity to that of the Israelite citizen: “He shall be unto you as one born among you.” This anticipates the gospel principle that in Christ, ethnic distinctions no longer determine worth or access to God. As Paul wrote, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus” (Galatians 3:28).

The Lord then addressed honesty in business and civil dealings: “Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have.” God’s concern extended even to the smallest details of economic exchange. Cheating through dishonest scales or measurements was common in the ancient world, but it was an abomination to the Lord. Proverbs 11:1 declares, “A false balance is abomination to the LORD: but a just weight is his delight.” Again in Proverbs 16:11, “A just weight and balance are the LORD’s: all the weights of the bag are his work.” The message is unmistakable — God demands integrity in all financial and material dealings. Every transaction is conducted in His sight.

The ephah and hin were standard measures for grain and liquid, respectively. To manipulate them was to rob one’s neighbor. Honest business is therefore not only a matter of ethics but an act of worship, acknowledging that all wealth ultimately belongs to God. Deception for profit denies His sovereignty and mocks His holiness.

The Lord reminded Israel of their moral accountability with the repeated phrase, “I am the LORD your God, which brought you out of the land of Egypt.” Their redemption was both a privilege and a moral standard. The God who rescued them from slavery demanded that they reflect His righteousness in their treatment of others. Deliverance brought not license but responsibility — the obligation to mirror divine justice in human conduct.

Finally, the chapter concludes with the comprehensive command: “Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD.” The repetition of this divine declaration — fifteen times throughout the chapter — underscores the authority and holiness of the Lawgiver. Every command, whether moral, ceremonial, or civil, flowed from His unchanging nature.

God’s repeated statement, “I am the LORD,” is both a reminder and a warning. It asserts His right to command and the necessity of obedience. It calls His people to remember who He is — the self-existent, covenant-keeping God whose character defines righteousness. Holiness, therefore, is not an abstract code but the imitation of His nature.

These closing verses of Leviticus 19 beautifully summarize the heart of God’s law: reverence for Him expressed through respect, kindness, honesty, and justice toward others. The holiness code is not only about separation from sin, but about reflecting the compassionate and righteous heart of the God who saves.