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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. [Leviticus 19:2] And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
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Summary
Leviticus 19:2 serves as the foundational declaration of the "Holiness Code," articulating God's core expectation for the Israelite nation. It is an imperative command for the entire congregation to be set apart, consecrated, and morally pure, grounded explicitly in the inherent, unchangeable holiness of Yahweh Himself. This verse establishes that human holiness is not an arbitrary demand but a direct reflection and response to the divine character, inviting Israel into a covenantal relationship that transforms their identity and behavior to mirror their holy God.
Context
Literary Context
Leviticus 19:2 opens a pivotal section often termed the "Holiness Code" (chapters 17-26), which forms the theological and ethical heart of the book of Leviticus. Preceding this chapter, Leviticus has meticulously detailed the sacrificial system (chapters 1-7), the institution of the priesthood (chapters 8-10), and laws concerning ritual purity and impurity (chapters 11-16). While these earlier chapters focus on cultic and ceremonial aspects of holiness, chapter 19 marks a significant shift towards the practical, ethical, and social outworking of holiness in the daily lives of the Israelites. It moves from the sanctuary to the streets, demonstrating that true holiness encompasses every facet of human existence—from personal morality to community justice, economic practices, and interpersonal relationships. The subsequent verses in Leviticus 19 provide concrete examples of how this divine command to "be holy" is to be lived out, covering topics such as honoring parents, Sabbath observance, caring for the poor, fair business practices, and sexual purity, all stemming from the foundational call to reflect God's character.
Historical & Cultural Context
The command in Leviticus 19:2 was given to the newly formed nation of Israel shortly after their miraculous deliverance from Egyptian bondage and the establishment of the Mosaic Covenant at Mount Sinai. Having witnessed God's awesome power and holiness in the wilderness, Israel was now called to live as a distinct people, set apart from the idolatrous and immoral practices of the surrounding Canaanite nations. The concept of holiness in the ancient Near East often revolved around ritual purity for cultic purposes, but Israel's call to holiness was uniquely tied to the moral character of their God, Yahweh. This divine imperative served to differentiate Israel as God's chosen people, a "kingdom of priests and a holy nation" (as declared in Exodus 19:6), whose very existence was to bear witness to the one true, holy God amidst a polytheistic world. The laws that follow in Leviticus 19 provided the framework for a society governed by divine principles, designed to foster justice, compassion, and purity, thereby reflecting the nature of the God who had redeemed them.
Key Themes
This verse introduces and encapsulates the overarching theme of Holiness that permeates the entire book of Leviticus, particularly chapters 17-26. It establishes that holiness is not merely a ritualistic state but a moral and ethical imperative, directly linked to the character of God Himself. Another key theme is Covenant Relationship, as God's command for Israel to be holy is rooted in His identity as "the LORD your God," emphasizing the reciprocal nature of their relationship. This call to holiness is a fundamental expectation for those in covenant with the Holy One. Furthermore, the verse highlights the theme of Divine Imitation, where Israel is called to reflect the very nature of Yahweh. This concept is echoed in the broader biblical narrative, such as in Matthew 5:48, where Jesus calls His followers to a similar perfection. The corporate address to "all the congregation of the children of Israel" also underscores the theme of Corporate Identity and Responsibility, indicating that holiness is a communal calling, not just an individual one, shaping the entire fabric of the nation.
Exposition and Analysis
Key Word Analysis
From the primitive root H1696, meaning "to arrange" but figuratively used "to speak." It encompasses a wide range of verbal actions, including to command, declare, pronounce, and teach. In this context, it signifies a direct, authoritative divine utterance from God through Moses, emphasizing the non-negotiable nature of the instruction that follows. The command is not a suggestion but a definitive word from the divine authority.
Meaning "a stated assemblage," "concourse," or generally, "a family or crowd." This term emphasizes that the command for holiness is not limited to a priestly class or spiritual elite but extends to every single member of the Israelite community. It highlights the corporate and inclusive nature of God's call; the entire people are to be set apart, reflecting His character collectively to the world.
Meaning "sacred (ceremonially or morally)," "set apart," or "consecrated." When applied to God, it signifies His absolute uniqueness, His transcendence, and His moral perfection, distinguishing Him from all creation and all that is common, impure, or sinful. God's holiness is His intrinsic nature, His unapproachable glory, and His moral purity. When applied to people or things, qâdôwsh implies being designated or set apart for God's special use and purpose, thus reflecting His character. It is not merely a ritualistic purity but encompasses moral and ethical uprightness, a life lived in accordance with God's perfect standards.
Referring to "(the) self-Existent or Eternal; Jehovah, Jewish national name of God." This is the sacred, covenantal name of God, often rendered as "Yahweh" or "Jehovah," and typically translated as "LORD" in English Bibles. It signifies God's self-existent, eternal nature and His covenant faithfulness. The use of Yᵉhôvâh here emphasizes that the command for holiness comes from the personal, relational God who has made a covenant with Israel, redeemed them, and is intimately involved in their lives. His holiness is not an abstract concept but the very character of the God with whom Israel is in relationship, providing the ultimate motivation and standard for their own holiness.
Verse Breakdown
"Speak unto all the congregation of the children of Israel,"
This opening clause emphasizes the universal scope of the divine command within the Israelite community. It is not a message for a select few—priests, Levites, or leaders—but for every single individual, from the eldest to the youngest, within the entire assembly. This highlights the comprehensive nature of God's expectation for His people, indicating that holiness is a communal and inclusive calling, binding every member of the covenant nation.
"and say unto them,"
This simple connective phrase serves as a direct transition, indicating that what follows is the precise message God intends for Moses to convey to the gathered assembly. It lends authority and immediacy to the subsequent command, presenting it as a direct divine utterance rather than a mere human instruction.
"Ye shall be holy:"
This is the central imperative of the verse, a direct and unconditional command. The Hebrew verb implies a state of being—"you shall become holy" or "you shall be holy"—rather than merely performing holy acts. It signifies a call to separation from the common and profane, a consecration to God's service, and a transformation of character to align with divine purity. This is not a suggestion but a fundamental requirement for those who would belong to Yahweh.
"for I the LORD your God [am] holy."
This clause provides the profound theological grounding and ultimate motivation for the command. Israel's holiness is not an arbitrary demand but is rooted in the very nature of God Himself. Yahweh's intrinsic, absolute holiness serves as both the standard and the source of their holiness. Because the God with whom they are in covenant is perfectly pure, distinct, and morally perfect, His people are called to reflect that character. It is an invitation to imitate the divine, to live in conformity with the One who has redeemed them and claimed them as His own.
Literary Devices
Leviticus 19:2 masterfully employs several literary devices to convey its profound message. The most prominent is Repetition, specifically the emphatic re-statement of "holy" ("Ye shall be holy: for I the LORD your God [am] holy"). This repetition serves to underscore the central theme and absolute necessity of holiness, etching it into the consciousness of the hearers. Secondly, the verse functions as a Divine Command or Imperative, presented directly from God through Moses ("Speak... and say unto them, Ye shall be holy"). This direct address conveys the non-negotiable nature of the requirement. Closely related is the use of Motivation or Grounding, where the command is immediately followed by its divine rationale: "for I the LORD your God am holy." This structure establishes a profound theological principle: human holiness is not an arbitrary legalism but a direct, necessary response to the character of the God they worship. It is a call to Imitation of God, inviting Israel to reflect the very nature of their Creator and Redeemer. The verse also implicitly uses Inclusivity by addressing "all the congregation," highlighting that holiness is a corporate, not merely individual, calling.
Theological and Thematic Connections
Leviticus 19:2 lays the theological cornerstone for understanding holiness throughout Scripture. It establishes that holiness is not merely a set of rules or rituals, but an intrinsic attribute of God that He desires to impart to His people. This divine imperative to "be holy" is rooted in God's very being, making human holiness a reflection of the divine character and a necessary condition for intimate fellowship with Him. The verse underscores the covenantal relationship between God and Israel, where their identity as His people is inextricably linked to their separation from the world's impurities and their dedication to His moral standards. This theme extends beyond the Old Testament, finding its ultimate fulfillment and deeper meaning in the New Covenant, where believers are called to live out this holiness through the power of the Holy Spirit and in conformity to Christ.
Reflection and Application
The command to "be holy" in Leviticus 19:2 transcends its ancient context, resonating deeply with believers today. It calls us to a life of intentional separation from the world's defilements and a dedicated consecration to God's purposes. This is not a call to legalism or self-righteousness, but an invitation to reflect the character of our holy God in every facet of our being—our thoughts, words, actions, and relationships. True holiness is a holistic pursuit, impacting our personal integrity, our ethical conduct in the marketplace, our compassion for the vulnerable, and our commitment to justice. It is a dynamic process of transformation, empowered by the Holy Spirit, as we grow in conformity to Christ, who is the embodiment of divine holiness. Our pursuit of holiness is a loving response to the God who first declared Himself holy and then called us into fellowship with Him, enabling us to bear witness to His glorious character in a world desperately needing to see His light.
Questions for Reflection
FAQ
What does "holy" mean in the context of Leviticus 19:2?
In Leviticus 19:2, "holy" (Hebrew qâdôwsh) primarily means "set apart," "consecrated," or "distinct." When applied to God, it signifies His absolute moral perfection, His transcendence, and His unique separation from all that is common, impure, or sinful. When applied to the Israelites, it means they are to be set apart for God's special use and purpose, reflecting His purity and character in their lives. It's not just about ritual purity, but about a comprehensive moral and ethical purity that permeates their entire existence, distinguishing them from the surrounding nations. This call to holiness is rooted in God's own nature, as stated in the verse: "for I the LORD your God [am] holy."
Is the command to be holy still relevant for Christians today?
Absolutely. The command to be holy is profoundly relevant for Christians today. While the ceremonial laws of the Old Testament found their fulfillment in Christ, the moral and ethical principles, especially the call to holiness, remain timeless and are reiterated throughout the New Testament. 1 Peter 1:15-16 directly echoes Leviticus 19:2, stating, "But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy." This means Christians are called to live lives set apart for God, characterized by moral purity, ethical integrity, and a dedication to His will, empowered by the indwelling Holy Spirit. Our holiness is a response to God's holiness and a reflection of Christ's character.
Christ-Centered Fulfillment
Leviticus 19:2, with its foundational command "Ye shall be holy: for I the LORD your God [am] holy," finds its ultimate and most profound fulfillment in Jesus Christ. He is the embodiment of divine holiness, the only one who perfectly lived out this command, being "holy, harmless, undefiled, separate from sinners" (Hebrews 7:26). Through His perfect life, atoning death, and resurrection, Jesus did what Israel could not fully do on its own: He provided the means for humanity to truly be holy before God. His sacrifice on the cross cleanses us from sin, not merely covering it, but removing its power and guilt, enabling us to be "holy and without blemish before Him in love" (Ephesians 1:4). Furthermore, the indwelling Holy Spirit, given through Christ, empowers believers to progressively live out this holiness, transforming them into the likeness of Christ (2 Corinthians 3:18). Thus, the Old Testament imperative becomes a New Testament reality: we are called to "perfect holiness in the fear of God" (2 Corinthians 7:1), not by our own strength, but by the grace and power of the Holy Spirit, through our union with the Holy One, Jesus Christ, who makes us "holy and blameless and above reproach" (Colossians 1:22).