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.
Historical interpretation
Fourteen Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Fruitbearing trees are works that bring forth virtues. We circumcise trees when we are suspicious of how weak our first efforts are and do not approve of the first fruits of our work. We call the fruit that grows unclean and do not take it as our food. When the first fruits of good works are praised, it is proper that this fruit should not feed the soul of the worker. Otherwise the praise we receive is plucked, and the fruit of our work is eaten out of season. So one who receives praise from a human mouth for a virtue just undertaken eats the fruit of a tree he has planted before its time. Truth said this through the psalmist: “It is vain for you to rise before dawn; rise up after you have sat down.” To rise before dawn is to rejoice in the night of this present life, before the clear light of eternal rewards appears. We should first sit down and then rise up rightly, because whoever does not willingly humble himself now will not be exalted in the glory to come. Exposition of the Old and New Testament, Leviticus
Fruitbearing trees are works that bring forth virtues. We circumcise trees when we are suspicious of how weak our first efforts are and do not approve of the first fruits of our work. We call the fruit that grows unclean and do not take it as our food. When the first fruits of good works are praised, it is proper that this fruit should not feed the soul of the worker. Otherwise the praise we receive is plucked, and the fruit of our work is eaten out of season. So one who receives praise from a human mouth for a virtue just undertaken eats the fruit of a tree he has planted before its time. Truth said this through the psalmist: “It is vain for you to rise before dawn; rise up after you have sat down.” To rise before dawn is to rejoice in the night of this present life, before the clear light of eternal rewards appears. We should first sit down and then rise up rightly, because whoever does not willingly humble himself now will not be exalted in the glory to come.
Firstfruits: Proeputia, literally, their foreskins; it alludes to circumcision, and signifies that for the first three years the trees were to be as uncircumcised, and their fruit unclean: till in the fourth year their increase was sanctified and given to the Lord, that is, to the priests.
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Summary
Leviticus 19:23 establishes a foundational agricultural statute for the Israelites upon their entry into the Promised Land, decreeing that the fruit from newly planted trees must be considered "uncircumcised" and thus inedible for the first three years. This ordinance, an integral part of the broader Holiness Code, served to deeply embed principles of divine ownership, patient stewardship, and the sanctification of firstfruits, thereby compelling Israel to acknowledge God's ultimate sovereignty over the land and its abundant produce before partaking of its bounty.
Context
Literary Context
This verse is intricately woven into the fabric of the "Holiness Code," spanning Leviticus 17-26, a comprehensive legal and ethical framework designed to distinguish Israel as a holy nation consecrated to Yahweh. Specifically, Leviticus 19 is a rich mosaic of instructions covering a wide spectrum of social, ethical, and ritual obligations, often encapsulated by the overarching command, "You shall be holy, for I the Lord your God am holy" found in Leviticus 19:2. Directly preceding this agricultural law are various injunctions concerning respect for parents, Sabbath observance, and prohibitions against idolatry and theft. The progression of the law continues in Leviticus 19:24-25, which mandates that the fruit of the fourth year be consecrated as a praise offering to the Lord, with consumption permitted only from the fifth year onward. This structured approach to land use emphasizes a deliberate integration of worship, patience, and divine recognition into the very rhythm of daily life and agricultural practice.
Historical & Cultural Context
The command in Leviticus 19:23 was issued to the Israelites as they stood poised to enter and settle the fertile land of Canaan, a territory unequivocally promised to them by God as recorded in Genesis 12:7. In the ancient Near East, agricultural practices and land ownership were profoundly interwoven with religious beliefs and rituals. Unlike the surrounding pagan cultures, who often immediately exploited the land for their own gain, Israel was called to recognize Yahweh as the ultimate owner and provider, as explicitly stated in Leviticus 25:23. The potent metaphor of "uncircumcised" fruit, drawing upon the familiar and central practice of male circumcision, conveyed a profound sense of impurity, unfitness for sacred use, or being set apart from common consumption until a period of consecration had passed. Beyond its spiritual significance, this waiting period also offered practical benefits, allowing young fruit trees to establish deeper, more robust root systems and to produce healthier, more abundant yields in subsequent years, thereby reflecting a wise, sustainable, and provident approach to stewardship that honored both the Creator and His creation.
Key Themes
Leviticus 19:23 contributes significantly to several overarching themes within the Holiness Code and the broader Pentateuch. Foremost is the theme of Divine Ownership and Sovereignty, emphasizing that the land and its produce belong to God, and Israel's access to its bounty is a privilege, not an inherent right. This underpins the call to Holiness and Consecration, where even agricultural practices become a means of setting Israel apart as a people dedicated to Yahweh. The three-year waiting period instills Patience and Trust in God's Timing, challenging the human impulse for immediate gratification and fostering a reliance on divine provision. Furthermore, it highlights Responsible Stewardship, promoting sustainable agricultural practices that benefit both the land and its inhabitants in the long term. Finally, the subsequent command for the fourth year's fruit to be offered to the Lord introduces the theme of Firstfruits and Gratitude, teaching Israel to honor God with the initial and best of their produce, acknowledging His blessing before personal consumption.
Exposition and Analysis
Key Word Analysis
The KJV text uses "uncircumcised" twice. The first instance, "count the fruit thereof as uncircumcised," involves the verb H6188 (to count as uncircumcised) and the noun H6190 (ʻorlâh'), which literally refers to the "foreskin" or "uncircumcision." The second instance, "three years shall it be as uncircumcised unto you," uses the adjective H6189 (ʻârêl'), meaning "uncircumcised" or "exposed." When applied to fruit, this word carries a profound metaphorical meaning, signifying something that is "unclean," "unfit," "forbidden," or "unconsecrated" for consumption. Just as an uncircumcised person was considered outside the covenant community in certain respects, so too was this fruit deemed unfit for use, especially for holy purposes, during the initial period. It emphasizes a state of being "unfit for use" or "unconsecrated" in the eyes of God, highlighting the necessity for a period of sanctification before partaking.
This primitive root verb signifies the act of setting a plant or tree into the ground for growth, properly meaning "to strike in, i.e. fix." Its inclusion in the verse underscores the human effort involved in cultivating the land and establishing an agrarian society. However, this act of human labor is immediately followed by a divine restriction, serving as a powerful reminder to the Israelites that even their diligent work and its resulting fruits are ultimately subject to God's supreme authority, timing, and specific commands. It establishes the immediate context for the divine injunction that follows, setting the stage for the interplay between human endeavor and divine sovereignty.
Verse Breakdown
"And when ye shall come into the land, and shall have planted all manner of trees for food"
This opening clause establishes the specific context and premise for the law: Israel's imminent entry into the Promised Land, Canaan, and their subsequent transition into a settled, agrarian society. The phrase "all manner of trees for food" indicates a comprehensive application of the statute, encompassing every type of fruit-bearing tree that they would cultivate for sustenance.
"then ye shall count the fruit thereof as uncircumcised"
This is the core command of the verse. The verb "count" (Hebrew, ḥāšab) implies a deliberate reckoning, assessment, or assignment of status. The fruit is not inherently "unclean" in a ritual sense, but it is to be regarded or treated as such, metaphorically "uncircumcised," and therefore set apart from common use. This act of "counting" or deeming emphasizes a conscious adherence to the divine injunction.
"three years shall it be as uncircumcised unto you: it shall not be eaten of."
This final clause specifies both the precise duration of the prohibition and its strict consequence. For three full years, the fruit from newly planted trees is absolutely forbidden for consumption. The repetition of the term "uncircumcised" and the unequivocal prohibition "it shall not be eaten of" underscore the seriousness and importance of this divine injunction, emphasizing a mandated period of waiting, dedication, and consecration before the fruit becomes permissible for human consumption.
Literary Devices
Leviticus 19:23 masterfully employs several potent literary devices to convey its profound theological and practical message. The most prominent is Metaphor, specifically the application of "uncircumcised" (Hebrew, ʻorlâh and ʻârêl) to fruit. This vivid metaphor draws a striking parallel between the uncircumcised human, who is outside the covenant's full benefits or considered common, and the fruit that is temporarily unfit for consumption. It transforms a physical state into a symbolic one, signifying impurity, commonness, or being set apart from sacred use. This powerful metaphor is reinforced by Repetition, as the phrase "three years shall it be as uncircumcised unto you" reiterates the status and duration, emphasizing the strictness and non-negotiable nature of the command. Furthermore, the verse exemplifies Didacticism, as it is clearly designed not merely as an agricultural regulation but as a profound teaching tool for the Israelites, instilling crucial spiritual lessons about divine ownership, the virtue of patience, and the sanctification of their produce.
Theological and Thematic Connections
Leviticus 19:23 transcends a mere agricultural statute, serving as a profound theological statement on God's absolute sovereignty, humanity's role as stewards, and the principle of delayed gratification leading to sanctified abundance. It meticulously teaches Israel that the land and its produce ultimately belong to God, and their access to its bounty is a sacred privilege granted by Him. By mandating a three-year waiting period, the law cultivated a deep sense of patience and unwavering trust in God's perfect timing, actively curbing impulsive consumption and fostering a mindset of consecration. This practice instilled a profound respect for the land's sustainability and the crucial recognition that the "firstfruits" of their labor were to be honored and offered to God, rather than immediately consumed for personal gain. It establishes a divine pattern of setting apart the initial yield, not because it is inherently flawed, but because it is being dedicated to a higher purpose, anticipating a greater blessing that flows from obedience and reverence.
Reflection and Application
The ancient agricultural law of Leviticus 19:23 resonates with timeless spiritual truths that hold profound relevance for believers today. It directly challenges our contemporary impulse for instant gratification and immediate returns, calling us to cultivate a spirit of profound patience and unwavering trust in God's perfect timing and unfolding plan. Just as the Israelites were required to wait for the newly planted trees to mature and for their fruit to be consecrated, we too are called to allow God's transformative work in our lives to develop organically, understanding that true spiritual maturity, lasting character formation, and genuine fruitfulness often necessitate periods of hidden growth, patient endurance, and waiting upon the Lord. This passage serves as a potent reminder that all we possess—our talents, our financial resources, our precious time, and indeed, our very lives—are ultimately sacred gifts entrusted to us by God, making us humble stewards rather than absolute owners. It powerfully encourages us to dedicate the "firstfruits," the very best, of all we have to Him, acknowledging His supreme sovereignty and trusting implicitly that He will bless, multiply, and bring to fruition our efforts in His perfect season. This deliberate act of deferring immediate gratification and offering our prime resources to God transforms our labor and our lives into a profound act of worship, cultivating a mindset of deep dependence, profound gratitude, and joyful obedience.
Questions for Reflection
FAQ
Why did God command the Israelites to wait three years before eating the fruit of newly planted trees?
God commanded this three-year waiting period for a rich tapestry of interconnected reasons, encompassing both profound spiritual lessons and practical wisdom. Practically, it allowed young fruit trees to establish deep, strong root systems, mature properly, and consequently produce healthier, more abundant, and higher-quality fruit in subsequent years, demonstrating a wise and sustainable approach to long-term agriculture. Spiritually, this command served to instill fundamental principles of divine ownership and patient trust. By forbidding immediate consumption, God powerfully taught the Israelites that the land and its produce ultimately belonged to Him (Leviticus 25:23) and that they were merely stewards, not absolute owners. It cultivated a spirit of delayed gratification, fostering a deep reliance on God's long-term provision rather than immediate, self-serving consumption. Furthermore, this unique practice distinguished Israel's agricultural and spiritual disciplines from those of surrounding pagan nations, emphasizing the sanctification of their harvest and the dedication of "firstfruits" to the Lord, as vividly illustrated by the subsequent command for the fourth year's fruit to be considered holy and offered to the Lord (Leviticus 19:24).
Christ-Centered Fulfillment
Leviticus 19:23, with its profound emphasis on delayed gratification, divine ownership, and the consecration of firstfruits, finds its ultimate fulfillment and spiritual deepening in the person and work of Jesus Christ. While the literal agricultural law was specific to ancient Israel, its underlying principles powerfully foreshadow the greater spiritual reality of God's redemptive plan. Jesus Himself is the ultimate "firstfruits" of the new creation, the first to rise triumphantly from the dead, thereby guaranteeing the resurrection of all who believe in Him (1 Corinthians 15:20-23). His perfect life, atoning death, and glorious resurrection represent the supreme act of consecration, where the perfect sacrifice was offered, not for a mere three years, but for all eternity, making us holy and eternally acceptable to God. Through Christ, believers are called to yield the "fruit of the Spirit" (Galatians 5:22-23), which, much like the mature fruit of the fifth year, is the beautiful result of patient cultivation and divine grace, rather than immediate human striving. We are no longer under the shadow of the Old Covenant law but live in the glorious reality of Christ's finished work, where our lives, consecrated by His perfect sacrifice, become a living offering, bearing fruit that is truly holy and eternally pleasing to God (Romans 12:1). The waiting period mandated by the law thus prophetically foreshadowed the spiritual maturity, patient endurance, and faithful discipleship required of those who follow Christ, knowing that our ultimate harvest and eternal reward are securely found in Him, who is the true vine from whom all genuine spiritual fruit flows (John 15:5).