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 19:22 meticulously outlines the concluding phase of a prescribed ritual for a trespass offering, emphasizing the indispensable role of the priest in facilitating atonement for a specific sin committed by an individual. Through the sacrificial presentation of a ram, the offender's guilt is ceremonially addressed before the divine presence of the LORD, culminating in the explicit declaration of divine pardon. This verse profoundly underscores God's gracious provision for reconciliation and restoration within the Old Covenant framework, highlighting both the inherent seriousness of sin and the accessibility of divine mercy through the divinely appointed means.
Context
Literary Context
Leviticus 19 is a foundational chapter within the "Holiness Code" (Leviticus 17-26), a significant portion of the Pentateuch dedicated to detailing God's comprehensive commands for Israel to live as a holy nation, set apart for His purposes. This chapter seamlessly transitions from specific sacrificial protocols to a broad spectrum of ethical, moral, and ceremonial injunctions, underscoring that every facet of Israel's daily existence—from agricultural practices to interpersonal relationships—must intrinsically reflect God's own intrinsic holiness. Verse 22 specifically brings to a definitive close the ritual for a trespass offering (Hebrew: ʼâshâm) first introduced and elaborated upon in the preceding verses, Leviticus 19:20-21. These verses delineate a particular scenario involving sexual transgression with a betrothed female slave, for which this distinct offering and its associated restitution were divinely mandated. The strategic placement of this law within a chapter that broadly emphasizes societal and individual holiness powerfully illustrates that even seemingly private sins against individuals or God's commands carry profound communal and spiritual ramifications that necessitate proper atonement.
Historical & Cultural Context
In ancient Israel, the elaborate sacrificial system was not merely a set of rituals but a divinely ordained mechanism for addressing sin, maintaining covenant fidelity, and restoring fellowship with God. The trespass offering (ʼâshâm), often distinguished as a "guilt offering," held a unique position alongside the sin offering (chaṭṭâʼâh). While both offerings addressed the reality of sin, the ʼâshâm was typically prescribed for sins that involved a quantifiable violation of another person's rights, an infringement upon God's holy things, or damage to property, frequently necessitating monetary restitution in addition to the animal sacrifice. The specific scenario outlined in Leviticus 19:20-21 reflects a complex legal and social context where the female slave, though betrothed, was not yet fully free, thereby mitigating the offense from full adultery (which carried the death penalty) to a trespass requiring a specific offering and financial compensation. The priest's role was paramount, functioning as the divinely appointed mediator who meticulously performed the ritual "before the LORD," signifying that access to God's holy presence and the means of forgiveness were exclusively facilitated through this sacred office. This intricate system provided a tangible, ritualistic framework for acknowledging guilt, seeking divine forgiveness, and actively restoring broken relationships with both God and one's community.
Key Themes
Leviticus 19:22 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. The most prominent theme is Holiness, as the entire chapter, and indeed the Holiness Code, calls Israel to reflect God's own holy character in every aspect of life. The need for atonement for sin, even specific trespasses, underscores that sin defiles and disrupts this holiness, necessitating a divine provision for cleansing. Another key theme is Atonement and Forgiveness, demonstrating God's gracious provision for dealing with human sin through a prescribed sacrificial system. The verse highlights that God is both just, requiring a response to sin, and merciful, providing a means for reconciliation. The role of the Priest as Mediator is also central, emphasizing that access to God and the process of forgiveness are not automatic but are facilitated through divinely appointed intermediaries. Finally, the theme of Restitution and Justice is implicitly present, particularly given the nature of the trespass offering which often accompanied a requirement to make amends to the wronged party, as detailed in Leviticus 6:1-7. This reveals a holistic understanding of sin's impact, requiring both vertical reconciliation with God and horizontal restoration within the community.
Exposition and Analysis
Key Word Analysis
This term refers to "one officiating," a divinely appointed individual responsible for mediating between God and humanity through prescribed rituals and sacrifices. In the context of Leviticus, the priest's role was crucial for the proper execution of the sacrificial system, ensuring that atonement was made according to God's commands. The priest acts as the conduit through whom the offering is presented and the divine forgiveness is declared.
A primitive root meaning "to cover," "to expiate or condone," "to placate or cancel." In the Old Testament sacrificial system, kâphar signifies the act of dealing with sin in such a way that the offender's guilt is covered or purged, allowing a holy God to interact with sinful humanity without consuming them. It is the ritualistic act that addresses the defiling and separating effects of sin, thereby facilitating the restoration of relationship between God and the individual.
This noun denotes "guilt" and, by implication, "a fault," and specifically refers to a "sin-offering." Distinct from the general sin offering (chaṭṭâʼâh), the ʼâshâm was typically offered for sins that involved a violation of God's holy things, another's property rights, or specific covenant obligations that incurred quantifiable guilt, often requiring restitution. The ram, being a valuable animal, underscored the seriousness of the sin and the costliness of the required expiation.
A primitive root meaning "to forgive," "to pardon," or "to spare." This verb specifically describes God's divine act of releasing an individual from the penalty and guilt of sin. Unlike kâphar, which describes the ritual act of covering, çâlach describes the divine outcome—the actual granting of pardon by God. The verse explicitly states that the sin "shall be forgiven him," indicating God's active role in extending mercy and restoration once the prescribed atonement has been made.
Verse Breakdown
"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"
This initial clause meticulously details the agent, action, means, and purpose of the atonement. The "priest," acting in his divinely appointed capacity, performs the ritual. The specific means of atonement is "the ram of the trespass offering," a designated animal sacrifice for this particular type of sin, signifying the costly substitute. The phrase "before the LORD" underscores that this is not merely a human ritual but a sacred transaction directly addressing God, acknowledging His supreme holiness and the offense committed against Him. The concluding phrase "for his sin which he hath done" directly links the ritual to the specific, concrete transgression of the individual, emphasizing that the offering is a direct, targeted response to an act of disobedience and incurred guilt.
"and the sin which he hath done shall be forgiven him."
This second clause serves as the divine declaration of the outcome stemming from the priestly action and the offering. The deliberate repetition of "the sin which he hath done" powerfully reinforces the direct connection between the specific transgression, the accomplished atonement, and the resulting divine pardon. The use of the passive voice, "shall be forgiven him," highlights that forgiveness is exclusively a divine prerogative and a gracious act of God. It is not something earned or automatically granted by the ritual itself, but rather a merciful response from God to the obedient fulfillment of the divinely prescribed means of atonement. This signifies the restoration of relationship and the removal of the guilt and penalty associated with the sin.
Literary Devices
Leviticus 19:22 employs several impactful literary devices to convey its profound theological message. Repetition is prominently featured with the phrase "his sin which he hath done" appearing twice. This deliberate repetition serves to emphasize the direct and undeniable link between the specific transgression, the required act of atonement, and the subsequent divine forgiveness, thereby reinforcing the principle that God addresses concrete acts of sin with specific provisions. Symbolism is central to the verse's meaning, with the "ram of the trespass offering" serving as a powerful symbol of the substitutionary sacrifice, bearing the cost and consequences of the offense. The giving of the ram's life in place of the offender's life vividly represents the gravity of sin and the absolute necessity of a blood sacrifice for expiation. Furthermore, the priest himself functions as a symbol of mediation, representing the divinely appointed intermediary essential for bridging the chasm between a holy God and sinful humanity. The entire ritual described within the verse functions as a type, foreshadowing a greater spiritual reality yet to come. The Old Testament sacrificial system, including the trespass offering, prophetically points forward to the ultimate, perfect, and once-for-all sacrifice of Jesus Christ, who would supremely fulfill all these ritualistic requirements.
Theological and Thematic Connections
Leviticus 19:22 articulates core theological truths concerning the nature of sin, the necessity of atonement, and the gracious provision of divine forgiveness. It unequivocally demonstrates that sin, even specific transgressions, creates a profound barrier between humanity and a holy God, thereby necessitating a divinely instituted means of reconciliation. The verse powerfully highlights God's dual character as both perfectly just (demanding a righteous response to sin) and boundlessly merciful (graciously providing a way for that response to be made). The priestly mediation underscores that access to God and the means of forgiveness are not self-generated or automatic but are exclusively facilitated through a divinely appointed representative. This system of atonement, though temporary and ritualistic, provided a tangible and vital framework for ancient Israel to comprehend the immense gravity of their offenses and the unparalleled graciousness of God's provision for restoration within the covenant relationship.
Reflection and Application
While the specific rituals of the trespass offering are no longer practiced by believers today, the timeless principles embedded within Leviticus 19:22 remain profoundly relevant and deeply impactful for our spiritual lives. This verse serves as a stark and necessary reminder of the pervasive reality and inherent seriousness of sin—that every transgression, whether a direct violation of God's commands or an offense against our neighbor, carries significant spiritual consequences and creates an urgent need for divine intervention. It compels us to humbly acknowledge our own fallenness and our constant, desperate need for God's boundless grace. More importantly, it points us to the glorious and liberating truth of God's unwavering provision for forgiveness. Just as God meticulously provided a specific way for atonement under the Old Covenant, He has, in His infinite wisdom and love, provided the ultimate and perfect means of forgiveness through His Son, Jesus Christ. Our appropriate response, mirroring that of the ancient Israelite, should be one of humble confession and sincere repentance, trusting with unwavering faith that God, in His boundless mercy, has already made the complete and final provision for our guilt and shame. This profound truth should, in turn, lead us to live lives characterized by profound gratitude, unwavering holiness, and active reconciliation, both in our vertical relationship with God and in our horizontal relationships with those we may have wronged.
Questions for Reflection
FAQ
What was the significance of the "ram" in the trespass offering?
The ram was a highly valuable animal in ancient Israelite society, signifying the inherent costliness of the sin committed and the profound seriousness of the required expiation. Its sacrifice underscored the fundamental principle that sin carries a significant penalty and necessitates a substitutionary payment. The ram's life was symbolically given in place of the offender's, emphasizing the gravity of the offense and the divine requirement for blood atonement, a theme consistently highlighted throughout Leviticus.
How does the forgiveness described in Leviticus 19:22 relate to forgiveness in the New Testament?
The forgiveness provided in Leviticus 19:22 was conditional upon the meticulous performance of the prescribed ritual and the individual's obedient adherence to the Mosaic Law. It offered a temporary covering for sin, enabling continued fellowship within the Old Covenant framework. In stark contrast, New Testament forgiveness is achieved through the once-for-all, perfect sacrifice of Jesus Christ, who comprehensively fulfilled all the requirements of the Law and the entire sacrificial system. His shed blood provides a complete, eternal, and definitive atonement, making forgiveness freely and fully available to all who believe, as powerfully highlighted in passages like Ephesians 1:7 and Hebrews 9:11-14. While the Old Testament rituals served as vital pointers to the profound need for atonement, Christ's finished work provides the ultimate and perfect solution to the problem of sin.
Christ-Centered Fulfillment
Leviticus 19:22, with its profound emphasis on priestly mediation, a substitutionary sacrifice, and the divine declaration of forgiveness for sin, finds its ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. The Old Testament priest, who meticulously "shall make an atonement for him with the ram of the trespass offering before the LORD," serves as a profound and divinely ordained type of Christ, our Great High Priest. Unlike the Levitical priests who were limited by their mortality and offered repeated, insufficient sacrifices, Jesus offered Himself as the perfect, blemish-free, and final "Lamb of God, who takes away the sin of the world!" (John 1:29). His agonizing death on the cross was the ultimate "trespass offering," not merely for a specific, isolated transgression but for the entire, crushing burden of humanity's sin and guilt (Isaiah 53:10). Through His precious, shed blood, He made a complete, eternal, and fully sufficient atonement, perfectly satisfying God's righteous demands and providing a perfect, permanent covering for all our sins (Hebrews 9:12). Consequently, the glorious promise that "the sin which he hath done shall be forgiven him" is now fully and eternally realized for all who place their trust and faith in Christ, granting not just temporary ritual cleansing but genuine, eternal reconciliation and a perfectly restored relationship with God (2 Corinthians 5:21).