TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 19:1–10. His two-level outline is real structure in the source text, so it is rendered as structure.
Moses is ordered to deliver the summary of the laws to all the congregation of the children of Israel (Lev 19:2); not to Aaron and his sons only, but to all the people, for they were all concerned to know their duty. Even in the darker ages of the law, that religion could not be of God which boasted of ignorance as its mother. Moses must make known God's statutes to all the congregation, and proclaim them through the camp. These laws, it is probable, he delivered himself to as many of the people as could be within hearing at once, and so by degrees at several times to them all. Many of the precepts here given they had received before, but it was requisite that they should be repeated, that they might be remembered. Precept must be upon precept, and line upon line, and all little enough. In these verses,
I.It is required that Israel be a holy people, because the God of Israel is a holy God, Lev 19:2.
Their being distinguished from all other people by peculiar laws and customs was intended to teach them a real separation from the world and the flesh, and an entire devotedness to God. And this is now the law of Christ (the Lord bring every thought within us into obedience to it!) You shall be holy, for I am holy, Pe1 1:15, Pe1 1:16. We are the followers of the holy Jesus, and therefore must be, according to our capacity, consecrated to God's honour, and conformed to his nature and will. Israel was sanctified by the types and shadows (Lev 20:8), but we are sanctified by the truth, or substance of all those shadows, Joh 17:17; Tit 2:14.
II.That children be obedient to their parents:
"You shall fear every man his mother and his father, Lev 19:3. 1. The fear here required is the same with the honour commanded by the fifth commandment; see Mal 1:6. It includes inward reverence and esteem, outward expressions of respect, obedience to the lawful commands of parents, care and endeavour to please them and make them easy, and to avoid every thing that may offend and grieve them, and incur their displeasure. The Jewish doctors ask, "What is this fear that is owing to a father?" And they answer, "It is not to stand in his way nor to sit in his place, not to contradict what he says nor to carp at it, not to call him by his name, either living or dead, but 'My Father,' or 'Sir;' it is to provide for him if he be poor, and the like." 2. Children, when they grow up to be men, must not think themselves discharged from this duty: every man, though he be a wise man, and a great man, yet must reverence his parents, because they are his parents. 3. The mother is put first, which is not usual, to show that the duty is equally owing to both; if the mother survive the father, still she must be reverenced and obeyed. 4. It is added, and keep my sabbaths. If God provides by his law for the preserving of the honour of parents, parents must use their authority over their children for the preserving of the honour of God, particularly the honour of his sabbaths, the custody of which is very much committed to parents by the fourth commandment, Thou, and thy son, and thy daughter. The ruin of young people has often been observed to begin in the contempt of their parents and the profanation of the sabbath day. Fitly therefore are these two precepts here put together in the beginning of this abridgment of the statutes: "You shall fear, every man, his mother and his father, and keep my sabbaths. Those are hopeful children, and likely to do well, that make conscience of honouring their parents and keeping holy the sabbath day. 5. The reason added to both these precepts is, "I am the Lord your God; the Lord of the sabbath and the God of your parents."
III.That God only be worshipped, and not by images (Lev 19:4):
"Turn you not to idols, to Elilim, to vanities, things of no power, no value, gods that are no gods. Turn not from the true God to false ones, from the mighty God to impotent ones, from the God that will make you holy and happy to those that will deceive you, debauch you, ruin you, and make you for ever miserable. Turn not your eye to them, much less your heart. Make not to yourselves gods, the creatures of your own fancy, nor think to worship the Creator by molten gods. You are the work of God's hands, be not so absurd as to worship gods the work of your own hands." Molten gods are specified for the sake of the molten calf.
IV.That the sacrifices of their peace-offerings should always be offered, and eaten, according to the law, Lev 19:5-8.
There was some particular reason, it is likely, for the repetition of this law rather than any other relating to the sacrifices. The eating of the peace-offerings was the people's part, and was done from under the eye of the priests, and perhaps some of them had kept the cold meat of their peace-offerings, as they had done the manna (Exo 16:20), longer than was appointed, which occasioned this caution; see the law itself before, Lev 7:16-18. God will have his own work done in his own time. Though the sacrifice was offered according to the law, if it was not eaten according to the law, it was not accepted. Though ministers do their part, what the better if people do not theirs? There is work to be done after our spiritual sacrifices, in a due improvement of them; and, if this be neglected, all is in vain.
V.That they should leave the gleanings of their harvest and vintage for the poor, Lev 19:9, Lev 19:10.
Note, Works of piety must be always attended with works of charity, according as our ability is. When they gathered in their corn, they must leave some standing in the corner of the field; the Jewish doctors say, "It should be a sixtieth part of the field;" and they must also leave the gleanings and the small clusters of their grapes, which at first were overlooked. This law, though not binding now in the letter of it, yet teaches us,
1.That we must not be covetous and griping, and greedy of every thing we can lay any claim to; nor insist upon our right in things small and trivial.
2.That we must be well pleased to see the poor supplied and refreshed with the fruit of our labours. We must not think every thing lost that goes beside ourselves, nor any thing wasted that goes to the poor.
3.That times of joy, such as harvest-time is, are proper times for charity; that, when we rejoice, the poor may rejoice with us, and when our hearts are blessing God their loins may bless us.
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Summary
Leviticus 19:1 serves as a foundational introductory statement, marking the divine origin and absolute authority of the comprehensive ethical and moral instructions that follow in one of the Old Testament's most pivotal chapters. This concise declaration, "And the LORD spake unto Moses, saying," establishes that the subsequent commands are not human ordinances but direct, authoritative pronouncements from Yahweh Himself, setting the stage for Israel's call to practical holiness in every sphere of life, from personal conduct to communal justice.
Context
Literary Context
Leviticus 19:1 initiates a new, significant section within the broader "Holiness Code" (Leviticus 17-26), which meticulously outlines the practical outworking of Israel's covenant relationship with Yahweh through holy living. This chapter immediately follows detailed regulations concerning the sanctity of blood and stringent prohibitions against various pagan practices and sexual immorality (Leviticus 17-18). Chapter 19 then transitions into a wide-ranging collection of ethical, social, and ritual laws that apply to all Israelites, not exclusively the priests. The foundational command to "Be holy, for I the LORD your God am holy" found in Leviticus 19:2 directly follows this introductory verse. Thus, Leviticus 19:1 acts as a divine preface to a chapter that encapsulates the very essence of what it means for God's people to reflect His character in their daily lives, moving from cultic purity to communal righteousness and encompassing every facet of Israelite society.
Historical & Cultural Context
At the time of this revelation, the Israelites were encamped at Mount Sinai, having recently been delivered from Egyptian bondage and established as God's covenant people. They were transitioning from a nomadic existence to a nation under divine law, requiring clear guidelines for their societal structure, worship, and moral conduct. Surrounding nations practiced idolatry, ritual prostitution, child sacrifice, and various forms of social injustice. In stark contrast, the laws introduced by Leviticus 19 provided a distinct moral framework, setting Israel apart as a holy nation, distinct from the corrupt practices of their neighbors. The phrase "And the LORD spake unto Moses, saying," is a common formula throughout the Pentateuch, underscoring the direct, personal, and authoritative nature of God's communication to His chosen mediator, Moses, who then conveyed these divine decrees to the people. This method of revelation reinforced God's sovereignty and Israel's unique status as recipients of His direct word, distinguishing their legal system from human-derived codes prevalent in the ancient Near East.
Key Themes
This verse, by declaring the divine origin of the ensuing commands, contributes significantly to several major theological themes prevalent throughout Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of Divine Authority and Revelation, asserting that God is the ultimate source of all moral and ethical standards, not human convention. Secondly, it underscores the theme of Covenant Relationship, as God's speaking to Moses is an act within the framework of His covenant with Israel, guiding them on how to live as His chosen people. Thirdly, it sets the stage for the overarching theme of Holiness, which is central to Leviticus. The subsequent commands in Leviticus 19 are all expressions of what it means for a people to be holy, reflecting the character of their holy God, as explicitly stated in Leviticus 19:2. This foundational statement ensures that all subsequent laws are understood as divine mandates for a people called to be distinct and consecrated to Yahweh.
Exposition and Analysis
Key Word Analysis
This is the Tetragrammaton (YHWH), the sacred, personal name of God, often rendered "Yahweh" or "Jehovah." Its use here emphasizes that the commands are not from a generic deity but from the specific, covenant-keeping God of Israel, the self-Existent and Eternal One who revealed Himself to Moses at the burning bush as "I AM WHO I AM" (Exodus 3:14). It underscores the personal relationship and divine authority behind the ensuing laws, asserting that the instructions come from the sovereign Creator who is intimately involved with His people.
The Hebrew root dâbar (H1696), used here in its Piel stem, signifies a direct, deliberate, and authoritative utterance, often implying a formal declaration or command. It is not merely a casual conversation but a weighty pronouncement of divine will. This choice of verb highlights the intentionality and binding nature of God's communication to Moses, ensuring that the subsequent instructions are understood as divine decrees, carrying the full weight of the Creator's authority. It emphasizes that these are not suggestions but mandates.
Moses (H4872) is consistently presented throughout the Pentateuch as the unique mediator between God and Israel, the one chosen to receive and transmit God's laws (Deuteronomy 5:5). His name here signifies the divinely appointed channel through whom the entire Holiness Code, and indeed the whole Torah, was revealed. This reinforces the authenticity and divine origin of the laws, as they come through God's specially chosen prophet, ensuring their legitimacy and binding nature for the Israelite community.
Verse Breakdown
"¶ And the LORD spake unto Moses,"
This opening clause immediately establishes the divine source and absolute authority of the subsequent commands. The "LORD" (YHWH), the covenant God of Israel, is the active subject, indicating that the following instructions are not human inventions or cultural customs but direct revelations from the sovereign Creator. Moses is identified as the divinely appointed recipient and mediator, emphasizing the direct line of communication from God to His people through His chosen leader. The paragraph marker (¶) in the KJV often signals a new section or thought, reinforcing that this verse initiates a significant new discourse of divine instruction.
"saying,"
This simple participle serves as a direct transition, indicating that the words that follow are the very words spoken by the LORD. It acts as a verbal cue, preparing the reader for a direct quotation or summary of God's message. In the context of Leviticus 19, "saying" introduces the extensive and detailed commands for holy living that constitute the rest of the chapter, highlighting that the entire chapter is God's direct instruction to His people, demanding their attentive hearing and obedient response.
Literary Devices
Leviticus 19:1 employs several key literary devices that amplify its theological significance. Primarily, it utilizes a Formulaic Introduction, a common and recurring feature throughout the Pentateuch (e.g., Exodus 25:1, Numbers 1:1). This recurring phrase, "And the LORD spake unto Moses, saying," serves to immediately establish the divine origin and absolute authority of the subsequent text, leaving no doubt that the laws are God's direct pronouncements. This Repetition across the Mosaic law reinforces the consistent source of Israel's statutes and emphasizes the unchanging nature of God's will. Furthermore, the verse functions as a powerful form of Emphasis on divine revelation, elevating the ensuing commands above mere human legislation. It sets a solemn and weighty tone, demanding the full attention and obedience of the audience, as these are not suggestions but divine decrees from the Creator of the universe to His covenant people, underscoring their sacred and binding nature.
Theological and Thematic Connections
Leviticus 19:1 underscores the fundamental theological truth that God is a God who communicates His will authoritatively to humanity. This verse is not merely a narrative transition but a profound statement about divine revelation, establishing the absolute authority of God's Word as the foundation for all ethical and moral living. It highlights the covenant relationship between Yahweh and Israel, where God graciously provides the necessary instructions for His people to live in a manner that reflects His own holy character. The very act of God speaking to Moses signifies His active involvement in the lives of His people, guiding them towards a distinctive life of holiness that sets them apart from the nations around them, demonstrating that true holiness is rooted in obedience to divine command and springs from the very nature of God Himself.
Reflection and Application
Leviticus 19:1, though brief, carries immense weight for contemporary believers, serving as a profound reminder that our faith is not based on human philosophies, fleeting cultural norms, or personal preferences, but on the immutable, revealed Word of God. Just as God's direct communication to Moses provided the bedrock for Israel's identity and conduct, so too the entirety of Scripture stands as our authoritative guide for life, faith, and practice. This verse calls us to cultivate a posture of humility and attentiveness, recognizing that when we engage with the Bible, we are encountering the very voice of the LORD—a voice that is living, active, and powerful. It challenges us to move beyond superficial reading to diligent study, prayerful meditation, and obedient application, understanding that God still "speaks" through His inspired Word, inviting us into a deeper relationship and empowering us to live lives that genuinely reflect His holiness in a world desperately in need of His truth and light.
Questions for Reflection
FAQ
Why is it important that "the LORD spake" rather than Moses simply writing down his own thoughts?
The phrase "And the LORD spake unto Moses, saying," is crucial because it establishes the divine origin and absolute authority of all the subsequent laws and instructions. It signifies that these are not merely human wisdom, cultural customs, or Moses's personal ideas, but direct revelations from God Himself. This divine authorship elevates the commands to an unchallengeable status, making them binding and eternally relevant for God's people. It underscores that the entire Law, including the detailed ethical and moral guidelines of Leviticus 19, is the very Word of God, demanding reverence, obedience, and trust. Without this divine declaration, the commands would lack ultimate authority and could be dismissed as mere human legislation, losing their power to transform and guide.
Christ-Centered Fulfillment
Leviticus 19:1, by emphasizing that "the LORD spake unto Moses," powerfully foreshadows the ultimate and perfect revelation of God in Jesus Christ. While God spoke through prophets and gave the Law to Moses, the New Testament declares that in these last days, God has "spoken to us by his Son" (Hebrews 1:1-2). Jesus is not merely a messenger; He is the living Word of God made flesh (John 1:14), the very embodiment of God's holiness, truth, and grace. The Law given through Moses, including the Holiness Code introduced here, ultimately pointed to Christ, who perfectly fulfilled its righteous demands (Matthew 5:17). Through His atoning sacrifice, Jesus enables believers to truly live out the holiness commanded in Leviticus 19, not by mere external adherence to rules, but by the indwelling power of the Holy Spirit, transforming hearts to reflect the character of the One who "knew no sin" (2 Corinthians 5:21). Thus, the divine communication initiated in Leviticus 19:1 finds its ultimate and glorious culmination in the person and work of Jesus Christ, who empowers His people to be holy as God is holy (1 Peter 1:15-16) through His perfect example and the power of His Spirit.