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 19:19–29. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A law against mixtures, Lev 19:19. God in the beginning made the cattle after their kind (Gen 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ecc 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Gal 2:16.
II.A law for punishing adultery committed with one that was a bondmaid that was espoused, Lev 19:20-22.
If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Gal 4:30); but the gospel of Christ knows no such distinction, Col 3:11.
III.A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit, Lev 19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now,
1.Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted.
2.This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Lev 22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use.
3.We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, Ti1 4:5.
IV.A law against the superstitious usages of the heathen, Lev 19:26-28.
1.Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away.
2.Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, "What harm is there in these things?" Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ.
3.There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous.
4.The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Lev 19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Lev 19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families.
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Summary
Leviticus 19:21 outlines the specific requirements for a trespass offering (asham) in the context of a particular sexual transgression involving a betrothed female slave. This verse, embedded within the Holiness Code, underscores God's meticulous demand for accountability for all sins, His gracious provision for atonement, and the profound importance of restitution and reconciliation within the covenant community, even for offenses that fall outside capital crimes but still violate God's holy standards and the rights of others.
Context
Literary Context
Leviticus 19:21 is situated within the expansive "Holiness Code" (Leviticus 17-26), a pivotal section of the Torah that meticulously details the ethical, moral, and ritual requirements for Israel to live as a holy nation, set apart by God. Chapter 19, in particular, functions as a comprehensive compendium of commands that touch upon nearly every facet of daily life, ranging from ethical business practices and social justice to sexual purity and ritual observance. All these directives flow from the foundational command in Leviticus 19:2 to "Be holy, for I the LORD your God am holy." Specifically, verse 21 provides the prescribed remedy and atonement procedure for the transgression detailed in Leviticus 19:20, which concerns sexual relations with a female slave who is betrothed to another man but has not yet been fully redeemed or freed. This immediate literary context highlights the intricate and compassionate nature of God's law, which provided specific atonement procedures even for complex legal and moral dilemmas that fell outside capital offenses, ensuring a path to reconciliation and purification for the community.
Historical & Cultural Context
In ancient Israel, slavery was a recognized social institution, distinct from the chattel slavery of later periods, often involving indentured servitude or debt-bondage with specific rights and protections under the law, as illustrated in passages like Exodus 21:2-11. The status of a "betrothed" woman was of paramount significance; while not yet fully married, she was legally bound to her future husband, and any sexual relations with another man constituted a serious offense against the sanctity of the future marriage and the property rights of her betrothed. However, the female slave's unredeemed status meant the act was not considered full adultery punishable by death, as it would be for a free, betrothed woman (Deuteronomy 22:23-24). The "trespass offering" (asham) was a specific type of sacrifice, distinct from a general "sin offering" (chattat), typically required when a wrong involved defrauding another person, violating something holy, or causing damage that required restitution. The "door of the tabernacle of the congregation" (or "tent of meeting") was the central, sacred place of worship and divine encounter, symbolizing the offender's direct approach to God for atonement and reconciliation, underscoring that even social transgressions were ultimately offenses against God's holy standards and the covenant.
Key Themes
Leviticus 19:21 contributes significantly to several overarching themes within the Holiness Code and the broader book of Leviticus. Foremost is the theme of Holiness and Purity, emphasizing that God's people must reflect His character in all aspects of their lives, including their sexual ethics and social interactions. The meticulous nature of the law, including the specific provision for this transgression, reinforces the idea that even seemingly lesser offenses require divine intervention for purification and restoration. Another key theme is Justice and Restitution, as the trespass offering (asham) is specifically designed to address wrongs that involve a measurable injury or debt, moving beyond mere forgiveness to require active steps of making amends. This highlights God's concern for rectifying wrongs and restoring relational harmony within the community. Finally, the verse underscores Atonement and Reconciliation, demonstrating God's gracious provision of a pathway for sinners to be reconciled to Him and to their community through prescribed sacrificial rituals. The emphasis on bringing the offering to the "door of the tabernacle of the congregation" (Leviticus 1:3) reinforces the central role of the sanctuary as the locus of divine-human encounter and the means by which a holy God could dwell among an unholy people.
Exposition and Analysis
Key Word Analysis
This term denotes a specific type of sacrifice, distinct from the more general "sin offering" (chattat). While both dealt with sin, the asham (guilt offering or trespass offering) was specifically required for offenses that involved a violation of another's rights, a desecration of something holy, or a breach of trust, often necessitating restitution or compensation in addition to the sacrifice itself. It carries the nuance of making amends for a wrong that has caused tangible damage or incurred a debt, emphasizing not only the spiritual cleansing but also the rectification of the wrong committed. In the context of Leviticus 19:20-21, the asham addresses the violation of property rights (the betrothed slave belonging to another) and the sanctity of betrothal.
Composed of H168 (ohel, "tent") and H4150 (mow'ed, "appointed time/place of meeting"), this phrase literally means "tent of meeting." It refers to the portable sanctuary where God met with His people. The "door" (H6607, pethach) or entrance of the tabernacle was the designated place for bringing offerings. This location was profoundly symbolic, representing the point of access to God's presence, where atonement was made, and reconciliation achieved. Bringing the offering to this specific place underscored that the trespass, though against a person, was ultimately an offense against God's holy law and required His divine intervention for forgiveness and restoration.
This refers to a male sheep, specifically chosen for its strength and value. In the sacrificial system, the ram was a common animal for various offerings, particularly the trespass offering. Its selection here signifies the seriousness of the offense and the cost involved in making amends. As an unblemished, valuable animal, it served as a fitting substitute, bearing the weight of the transgression and highlighting the significant nature of the sacrifice required to cover the incurred debt or violation against God's standards and human rights.
Verse Breakdown
"And he shall bring his trespass offering unto the LORD"
This clause immediately establishes the divine recipient of the offering. Even though the transgression involved human parties (the betrothed slave and her master), the act was ultimately a violation of God's holy law and covenant. Therefore, the offering is presented to the LORD (H3068, Yᵉhôvâh), acknowledging His sovereignty and the spiritual dimension of the offense. It signifies the offender's direct appeal to God for atonement and forgiveness, recognizing that all sin is ultimately against Him.
"unto the door of the tabernacle of the congregation"
This specifies the precise, sacred location for the offering. The "door" of the "tent of meeting" was the sacred gateway to God's presence, the prescribed place where the sacrificial system facilitated communion between God and His people. Bringing the offering here was a public and ritualistic act, symbolizing the offender's approach to God for reconciliation and underscoring the communal nature of sin and atonement within Israel. It was the designated point of access where the divine and human spheres intersected for the purpose of expiation.
"[even] a ram for a trespass offering"
This identifies the specific animal required for this particular asham offering. A ram, a male sheep, was a valuable and unblemished animal, signifying the seriousness of the offense and the cost involved in making amends. Its selection for the trespass offering, as opposed to other animals for different sacrifices, highlights the specific nature of the asham as a guilt or restitution offering, emphasizing the need for a valuable sacrifice to cover the incurred debt or violation, both ritually and symbolically. The repetition of "trespass offering" underscores the specific type of atonement required.
Literary Devices
Leviticus 19:21 employs several literary devices to convey its message effectively and reinforce its legal and theological weight. Legal Language is paramount, as the verse is an integral part of a detailed code of laws. It uses precise terminology such as "trespass offering," "ram," and "tabernacle of the congregation" to ensure absolute clarity regarding the required ritual actions and the nature of the atonement. This precision underscores the meticulousness of God's justice and the structured nature of the path to atonement. Symbolism is also central to the verse's meaning: the "ram" symbolizes a valuable substitute for the offender, bearing the weight of the transgression and representing the cost of sin. The "door of the tabernacle" symbolizes the access point to God's presence, the sacred space where reconciliation occurs and where God meets His people to receive their offerings. The very act of "bringing" the offering signifies the offender's active participation, humility, and commitment to seeking atonement and making amends. Furthermore, there is an element of Repetition with the phrase "trespass offering" appearing twice, which serves to emphasize the specific nature of the required sacrifice and its direct correlation to the type of offense committed, reinforcing its significance within the broader sacrificial system and ensuring no ambiguity regarding the required ritual.
Theological and Thematic Connections
Leviticus 19:21 profoundly illustrates God's unyielding demand for holiness and justice, even in complex social situations involving nuanced legal statuses. It reveals that all sin, regardless of its perceived severity or social context, constitutes a transgression against God's holy character and covenant. The provision of the trespass offering demonstrates God's gracious desire to provide a path for atonement and reconciliation, highlighting that His justice is always tempered with mercy and a desire for restoration. This verse also underscores the crucial importance of restitution and making amends for wrongs committed, particularly those that infringe upon the rights or property of others, emphasizing a holistic approach to sin that encompasses both spiritual cleansing and practical rectification. The meticulous nature of the law reveals God's comprehensive concern for the moral and social order of His people, where even the rights of a betrothed slave are protected and upheld through divine legislation and prescribed atonement, demonstrating the breadth of God's righteous concern for all within His covenant community.
Reflection and Application
Leviticus 19:21, though rooted in the ancient legal and ritual framework of Israel, offers enduring principles for contemporary spiritual life and ethical conduct. It profoundly reminds us that our actions, even those that might seem minor or are committed within complex social dynamics, have consequences that extend beyond immediate human interactions; they are ultimately accounted for before God. The meticulous nature of the trespass offering teaches us the profound importance of taking full responsibility for our sins, acknowledging their impact on others and on our relationship with God, and actively seeking reconciliation. It challenges us to consider not only spiritual forgiveness but also the practical steps of restitution and making amends when our actions have harmed others, violated trust, or incurred a tangible debt. This verse encourages a posture of humility and accountability, recognizing that God, in His infinite grace, always provides a way for repentance and restoration. It calls us to live with integrity, respecting the rights and dignity of all people, and to understand that true holiness involves both internal purity of heart and outward acts of justice, compassion, and reconciliation in our daily lives.
Questions for Reflection
FAQ
What is the difference between a "sin offering" and a "trespass offering" in the Old Testament?
While both the sin offering (chattat) and the trespass offering (asham) dealt with sin, they had distinct purposes and applications. The sin offering primarily atoned for sins committed unintentionally or unknowingly against God's commands, often those that defiled the sanctuary or the worshiper, requiring purification to restore fellowship with God. It focused on the removal of guilt and defilement. The trespass offering, on the other hand, was specifically for sins that involved a violation of another person's rights, a desecration of holy things, or a breach of trust, often implying a measurable injury or debt. It typically required not only the sacrifice but also restitution to the injured party, plus an additional 20% (as seen in Leviticus 6:5). It emphasized making amends and rectifying the wrong, not just seeking forgiveness for a general transgression, but also restoring what was lost or damaged.
Why was a ram specifically required for this trespass offering?
A ram, a male sheep, was a valuable and unblemished animal, symbolizing the seriousness of the offense and the cost associated with atonement. The specific animal required for an offering often correlated with the nature or severity of the sin, or the status of the offerer. For a trespass offering, a ram was a standard requirement (e.g., Leviticus 5:15), indicating a significant sacrifice necessary to cover the incurred guilt and debt. Its value underscored that making amends for a wrong was not a trivial matter but required a costly act of reconciliation, both to God and to the offended party, reflecting the gravity of violating God's holy standards and the rights of others.
Christ-Centered Fulfillment
Leviticus 19:21, with its detailed requirement for a ram as a trespass offering brought to the tabernacle, powerfully foreshadows the ultimate and perfect sacrifice of Jesus Christ. The Old Testament sacrificial system, including the asham offering, served as a temporary and symbolic means of atonement, pointing forward to the one who would fully satisfy God's justice and provide complete reconciliation for all humanity. Jesus Himself became our ultimate "trespass offering," bearing the full weight of humanity's guilt and making perfect restitution for our sins. Unlike the ram, whose blood merely covered sins and required repeated offerings, Christ's blood "purifies our conscience from dead works to serve the living God" (Hebrews 9:14). He not only paid the penalty for our general sins but also perfectly atoned for every trespass against God's holiness and against one another, fulfilling the restitution element of the asham by perfectly restoring what was lost through sin and reconciling us to God (Romans 5:10-11). Through His finished work on the cross, we no longer need to bring rams to a physical tabernacle; instead, we approach God with confidence, knowing that the Lamb of God has taken away the sin of the world, providing eternal forgiveness and complete restoration for all who believe (1 Peter 2:24). His sacrifice provides not just forgiveness, but a full and final restoration of relationship with God, making us righteous in His sight and enabling us to live lives of true holiness and justice.