TRV
Translation
King James Version
But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
Berean Standard Bible
In the fourth year all its fruit must be consecrated as a praise offering to the LORD.
American Standard Version
But in the fourth year all the fruit thereof shall be holy, for giving praise unto Jehovah.
World English Bible Messianic
But in the fourth year all its fruit shall be holy, for giving praise to the LORD.
Geneva Bible (1599)
But in the fourth yere all the fruite thereof shalbe holy to the praise of the Lord.
See also
In the KJVVerse 3,306 of 31,102
Study This Verse
Commentary on Leviticus 19 verses 19–29
19 ¶ Ye shall keep my statutes. Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with mingled seed: neither shall a garment mingled of linen and woollen come upon thee.
20 And whosoever lieth carnally with a woman, that is a bondmaid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged; they shall not be put to death, because she was not free.
21 And he shall bring his trespass offering unto the LORD, unto the door of the tabernacle of the congregation, even a ram for a trespass offering.
22 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: and the sin which he hath done shall be forgiven him.
23 And when ye shall come into the land, and shall have planted all manner of trees for food, then ye shall count the fruit thereof as uncircumcised: three years shall it be as uncircumcised unto you: it shall not be eaten of.
24 But in the fourth year all the fruit thereof shall be holy to praise the LORD withal.
25 And in the fifth year shall ye eat of the fruit thereof, that it may yield unto you the increase thereof: I am the LORD your God.
26 Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.
27 Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.
28 Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD.
29 Do not prostitute thy daughter, to cause her to be a whore; lest the land fall to whoredom, and the land become full of wickedness.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–29. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 19:24, a pivotal instruction within the "Holiness Code," mandates that the fruit of a newly planted tree in its fourth year be consecrated as "holy to praise the LORD." This divine directive established a profound principle for the Israelites: acknowledging God's ultimate ownership of the land and its produce, cultivating patience and unwavering trust in His provision, and fostering a spirit of joyful gratitude through communal worship and the dedication of their first and best to Him. It masterfully transformed an agricultural practice into an act of profound spiritual devotion and corporate celebration.
CONTEXT
Literary Context: Leviticus 19:24 is intricately woven into a series of agricultural laws detailed in Leviticus 19:23-25. This broader chapter, often referred to as the "Holiness Code," meticulously outlines various ethical, social, and ritual laws designed to set Israel apart as a holy nation, reflecting the very character of God. Specifically, verses 23-25 delineate the regulations for fruit trees: for the first three years, the fruit was deemed "uncircumcised" (עָרְלָה, ‘orlâh) and strictly forbidden for consumption. Verse 24 then commands that the entire yield of the fourth year be set apart as holy for the LORD's praise, while verse 25 permits the eating of the fruit from the fifth year onward, ensuring a full and blessed yield for the people. This deliberate progression emphasizes delayed gratification, a profound prioritization of God in their agricultural endeavors, and the seamless integration of daily sustenance with their sacred worship.
Historical & Cultural Context: These laws were imparted to the Israelites as they stood on the precipice of entering the Promised Land, poised to transition from a nomadic existence in the wilderness to an agrarian society in Canaan. The land itself was not merely territory but was viewed as a divine gift and an eternal inheritance from God, underscoring His ultimate ownership and sovereignty over it. The practice of dedicating the fourth year's fruit was far more than a simple economic regulation; it was a profound theological statement. It meticulously taught the Israelites patience, fostered deep trust in God's long-term provision, and instilled the critical importance of acknowledging Him as the singular source of all blessings. This waiting period also served a practical purpose, allowing young fruit trees to establish stronger root systems and produce more robust, higher-quality fruit in subsequent years, demonstrating a remarkable blend of divine wisdom and practical agricultural insight embedded within the command. The "praise" associated with the fruit almost certainly involved bringing it to the central sanctuary for communal feasts and offerings, thereby fostering a vibrant sense of shared joy, gratitude, and corporate worship.
Key Themes: Leviticus 19:24 contributes significantly to several overarching themes pervasive throughout the book of Leviticus. Foremost among these is the theme of Holiness, encapsulated in the repeated divine injunction, "You shall be holy, for I the LORD your God am holy" (Leviticus 19:2). The consecration of the fruit transforms ordinary produce into a sacred offering, mirroring God's own set-apart nature. Another crucial theme is Divine Ownership and Sovereignty, asserting that all land and its produce ultimately belong to God, and humanity acts as His stewards. This is echoed in passages like Psalm 24:1. The law also cultivates Patience and Trust in God's Provision, requiring a three-year delay before consumption and a dedication in the fourth, teaching the Israelites to rely on God's timing and abundance rather than immediate gratification. Finally, it highlights the theme of Joyful Worship and Gratitude, transforming an agricultural yield into an occasion for communal celebration and praise, linking daily sustenance directly to their spiritual devotion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 19:24 primarily functions as a Legal Prescription, a direct divine command characteristic of the Mosaic Law, meticulously outlining specific behavior required of the Israelites. This prescriptive nature underscores the absolute and binding authority of God's word, leaving no ambiguity regarding the expected conduct. There is also potent Symbolism embedded within the command: the fruit itself symbolizes God's gracious provision and the abundant bounty of the land, while the act of dedicating the fourth year's harvest symbolizes the Israelites' profound gratitude, unwavering trust, and explicit acknowledgment of God's ultimate ownership. The waiting period and subsequent dedication also present a subtle yet significant Contrast between the "uncircumcised" (forbidden) fruit of the first three years and the "holy" (dedicated) fruit of the fourth year, emphasizing a theological progression from common to consecrated, and from patient waiting to joyous celebration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 19:24 profoundly articulates God's absolute sovereignty and inherent ownership over all creation, particularly the land and its produce, which He graciously entrusted to Israel as stewards. The command to dedicate the fourth year's fruit as "holy to praise the LORD" instilled a deep sense of stewardship, meticulously teaching the Israelites that their sustenance was an unmerited gift, not an inherent entitlement. This principle extends far beyond mere agriculture, encompassing the broader, timeless concept of "firstfruits"—the practice of offering the initial and finest of one's blessings back to God as an profound act of gratitude, unwavering trust, and heartfelt worship. It cultivated a spirit of patience, requiring them to wait three years before any personal gain, and then to prioritize God's portion, demonstrating a profound faith in His continued provision and a joyful disposition in their worship.
REFLECTION AND APPLICATION
While the specific agricultural laws of ancient Israel are part of the Old Covenant and not directly binding on believers today, the timeless spiritual principles embedded within Leviticus 19:24 remain profoundly relevant and transformative for our contemporary spiritual lives. This verse calls us to recognize God's ultimate and sovereign ownership over every facet of our existence—our time, our unique talents, our material resources, and our cherished relationships. It challenges us to cultivate a "firstfruits" mentality, compelling us to prioritize God in all things by consistently giving Him our absolute best, rather than merely offering what is left over or convenient. This is an act of profound faith and trust, demonstrating our unwavering belief that He is our ultimate provider and that true abundance, both spiritual and material, flows directly from honoring Him. Furthermore, the command to dedicate the fruit for "praise" serves as a powerful reminder that our acts of giving, service, and even our daily endeavors should always be motivated by a spirit of joyful worship and heartfelt gratitude, thereby transforming even the most mundane activities into profound opportunities to glorify God. It also profoundly encourages patience, teaching us to wait on God's perfect timing and trust His sovereign process, knowing with certainty that He orchestrates all things for our ultimate good and His supreme glory.
Questions for Reflection
FAQ
Why did the Israelites have to wait three years before eating any fruit, and then dedicate the fourth year's harvest?
Answer: The three-year waiting period for newly planted fruit trees, as outlined in Leviticus 19:23, served both practical and profound theological purposes. Practically, it allowed the young trees to establish deep, robust root systems, mature properly, and produce healthier, more abundant fruit in subsequent years. Theologically, it meticulously taught the Israelites patience, delayed gratification, and unwavering trust in God's long-term provision. It also powerfully underscored the idea that the land and its produce were not immediately theirs to exploit but belonged ultimately to God. The dedication of the fourth year's fruit, as commanded in Leviticus 19:24, then served as a "firstfruits" offering, a tangible act of acknowledging God's supreme ownership and gracious provision before the people could personally benefit from the harvest. It was a profound act of worship and heartfelt gratitude, transforming an agricultural yield into a sacred offering of praise to the LORD.
How was the fruit of the fourth year used "to praise the LORD"?
Answer: While the exact ritual details are not exhaustively described in Leviticus 19:24, the phrase "holy to praise the LORD" (Hebrew: hillûwl) strongly implies a joyful, communal, and celebratory use. It is widely understood that this consecrated fruit would have been brought to the central sanctuary in Jerusalem and consumed in festive communal feasts or offerings before the LORD. These occasions were not solemn sacrifices but vibrant, joyous gatherings characterized by shared meals, singing, dancing, and heartfelt rejoicing, where the people publicly acknowledged God's boundless goodness and celebrated His abundant provision. This act fostered a profound sense of community, deep gratitude, and direct worship, making the harvest an integral and celebrated part of their spiritual life and national identity.
Is this law about fruit trees still applicable to believers today?
Answer: While the specific agricultural law of Leviticus 19:24 is part of the Old Covenant ceremonial and civil laws and is not literally binding on Christians today, the profound spiritual principles it embodies remain eternally relevant and universally applicable. These include God's ultimate ownership of all things, the critical importance of offering our "first and best" to Him (the enduring principle of firstfruits), cultivating patience and unwavering trust in His divine provision, and living a life consistently characterized by joyful gratitude and worship. Believers are called to be faithful stewards of all that God has graciously entrusted to them, recognizing that their lives, their talents, and their resources are to be used for His glory and praise, as a spiritual act of worship and dedication, as powerfully articulated in Romans 12:1-2.
CHRIST-CENTERED FULFILLMENT
Leviticus 19:24, with its profound command to dedicate the fourth year's fruit as "holy to praise the LORD," finds its ultimate and most glorious fulfillment in the person and work of Jesus Christ. He is the "true vine" (John 15:1-5), the source from whom all authentic spiritual fruitfulness flows. Just as the fruit of the fourth year was meticulously set apart as holy, so too is Christ the perfectly holy and blameless offering, consecrated to God from eternity. He stands as the ultimate "firstfruits" of the new creation, particularly in His triumphant resurrection from the dead, as vividly described in 1 Corinthians 15:20-23. Through His singular, sacrificial death on the cross and His glorious resurrection, Jesus has definitively made us holy and eternally acceptable to God, thereby fulfilling the very purpose of holiness that the Old Testament law so powerfully foreshadowed (Hebrews 10:10 and 1 Peter 1:15-16). Our lives, radically transformed by His redemptive grace, become the spiritual "fruit" of His redemptive work, offered back to God as a living, spiritual sacrifice of praise and thanksgiving, as profoundly encouraged in Hebrews 13:15. The joyful celebration envisioned in Leviticus 19:24 is fully and eternally realized in the worship of Christ, who is the Lamb of God, supremely worthy of all praise, honor, and glory for taking away the sin of the world (John 1:29).