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 19:25 presents a specific ordinance within the broader Holiness Code, detailing the precise timing for the consumption of fruit from newly planted trees in the Promised Land. This instruction mandates a three-year period during which the fruit is considered forbidden, followed by a fourth year where all fruit is to be consecrated as an offering of praise to the Lord. Only in the fifth year is the fruit permissible for the Israelite owner to eat, a practice designed to ensure both the tree's healthy maturation and the people's patient reliance on divine provision. This law profoundly instills principles of patience, trust in God's ultimate ownership, and the consecration of firstfruits, all underscored by the foundational declaration, "I am the LORD your God."
Context
Literary Context
Leviticus 19:25 serves as the culmination of a specific agricultural statute concerning newly planted fruit trees, directly following Leviticus 19:23-24. These preceding verses establish a progressive system for harvesting. For the initial three years, the fruit was deemed "uncircumcised" (Hebrew: orlah), signifying its ritual impurity or unreadiness for consumption. This prohibition was not merely ceremonial but also held practical agricultural wisdom, allowing young trees to develop robust root systems and produce healthier, more abundant yields in subsequent years. In the fourth year, all the fruit was to be "holy for giving praise to the LORD" (Leviticus 19:24), indicating its dedication to God, likely brought to the sanctuary for a communal feast or designated for priestly consumption. It is only after this period of prohibition and consecration that the fruit could be eaten by the owner in the fifth year, as specified in Leviticus 19:25. This sequence illustrates a profound theological progression from initial prohibition to sanctified dedication, culminating in blessed enjoyment, all under divine instruction.
Historical & Cultural Context
This law was imparted to the Israelites as they stood on the threshold of entering and settling the Promised Land, a fertile region where agriculture would be central to their sustenance and economy. In the broader ancient Near East, immediate exploitation of resources was common, often intertwined with pagan fertility rites that sought to manipulate divine favor rather than trust in it. The command in Leviticus 19 as a whole, and this agricultural ordinance specifically, served to distinguish Israel from surrounding nations. By mandating a waiting period and the dedication of the fourth year's harvest, God instilled in His people the virtues of patience, long-term stewardship, and unwavering trust in His provision. It was a tangible expression of the covenant relationship, reminding them that the land and its productivity ultimately belonged to Him, and their prosperity was contingent upon their obedient submission to their divine Landlord, the LORD their God.
Key Themes
Leviticus 19:25 contributes significantly to several overarching themes central to the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness, as the law dictates a process of sanctification for the fruit, moving from "uncircumcised" to "holy," reflecting God's call for His people to be holy in all aspects of their lives (Leviticus 19:2). It underscores Divine Ownership and Sovereignty, asserting God's ultimate claim over the land and its produce, teaching Israel that all blessings flow from Him and are to be received with gratitude and acknowledgment of His authority. The law also emphasizes Patience and Trust in God's Timing, countering human tendencies toward immediate gratification and fostering a dependence on God's long-term provision rather than human ingenuity alone. Finally, the dedication of the fourth year's fruit highlights the theme of Firstfruits and Consecration, a principle seen throughout the Old Testament where the best and first of one's produce or increase is offered to God as an act of worship and recognition of His blessing (Proverbs 3:9-10).
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to be fruitful," refers to the produce of trees or plants. In this context, it specifically denotes the edible yield of newly planted fruit trees. The law's detailed regulation of its consumption underscores God's meticulous concern for every facet of His people's lives, including their daily sustenance and agricultural practices. The careful handling of pᵉrî highlights its sacredness and reinforces the theological principle that all blessings, including food, are gracious provisions from God.
This word signifies "income" or "produce," referring to the yield or gain derived from the land. The phrase "that it may yield unto you the increase thereof" functions as a divine promise of blessing and abundance directly linked to obedience. It implies that by adhering to God's prescribed timing and dedication, the Israelites would experience greater productivity and sustainability from their orchards, a tangible reward for their patience and faithfulness, demonstrating God's desire for their flourishing.
This concluding declaration is a quintessential covenant formula, serving as the divine warrant for the entire command. "Yᵉhôvâh" (the LORD) is God's personal, covenantal name, emphasizing His faithfulness, self-existence, and redemptive character. "ʼĕlôhîym" (God) highlights His supreme power and authority, while the possessive "your" underscores the exclusive and intimate relationship He has established with Israel. This phrase transforms a practical agricultural regulation into a profound theological statement, grounding obedience in the absolute sovereignty and loving relationship of the God who delivered them and faithfully provides for them.
Verse Breakdown
"And in the fifth year shall ye eat of the fruit thereof"
This clause marks the culmination of the prescribed waiting period, signifying the moment when the fruit from newly planted trees becomes permissible for general consumption by the Israelite farmer and his household. After three years of prohibition and one year of exclusive dedication to the Lord, this timing emphasizes God's methodical approach to blessing and the importance of delayed gratification in receiving His provisions.
"that it may yield unto you the increase thereof"
This phrase articulates the purpose and inherent promise embedded within the law. The waiting period and the act of dedication were not arbitrary restrictions but were divinely designed to ensure a greater, more sustainable, and ultimately more blessed yield. This "increase" is understood as both a natural consequence of allowing the tree to mature properly and a direct divine blessing upon the people's obedience, demonstrating God's desire for their long-term prosperity when they live in accordance with His ways.
"I [am] the LORD your God"
This powerful concluding statement serves as the divine signature, attesting to the ultimate authority and source of the entire command. It powerfully reminds Israel of their covenant relationship, God's absolute sovereignty over all creation, and His inherent right to dictate the terms of their lives and their use of the land. It elevates a seemingly simple agricultural regulation into a profound theological declaration, rooting all obedience in the very identity of their faithful, powerful, and loving God.
Literary Devices
Leviticus 19:25, read in conjunction with the preceding verses (23-24), employs several significant literary devices that deepen its theological impact. Symbolism is profoundly present, as the "uncircumcised" fruit of the first three years (v. 23) symbolizes impurity, immaturity, or unreadiness for human consumption, while the "holy" fruit of the fourth year (v. 24) symbolizes dedication, consecration, and the acknowledgment of divine ownership. The act of waiting itself for five years is symbolic of patience, trust in God's timing, and the spiritual principle that delayed gratification, when rooted in obedience, leads to a greater, sanctified blessing. The phrase "that it may yield unto you the increase thereof" functions as a clear promise or a blessing formula, directly linking obedience and patient waiting to tangible, abundant prosperity. Finally, the concluding declaration, "I am the LORD your God," is a powerful example of a covenant formula or divine self-attestation. This repetition of God's personal name and His unique relationship with Israel throughout the Holiness Code serves as a consistent reminder of the divine authority behind every command, reinforcing the central thematic emphasis on God's absolute sovereignty and Israel's unique, privileged relationship with Him.
Theological and Thematic Connections
Leviticus 19:25 encapsulates profound theological themes centered on divine ownership, the nature of holiness, and the blessings that flow from obedient trust. It teaches that all creation, including the land and its abundant produce, ultimately belongs to God, and humanity is merely its steward, called to manage it according to His divine will. The prescribed waiting period and the dedication of the fourth year's fruit underscore that true and lasting prosperity comes not from immediate exploitation or human striving, but from patient reliance on God's timing and the honoring of His sovereignty through "firstfruits" offerings. This law elevates a seemingly mundane agricultural practice into a profound act of worship and dependence, demonstrating that holiness is not confined to sacred rituals but permeates every aspect of life, from the most solemn ceremonies to the daily work of farming and sustenance.
Reflection and Application
Leviticus 19:25, though originating from an ancient agricultural law, offers timeless and profoundly relevant principles for contemporary believers. It directly challenges our pervasive inclination towards instant gratification and calls us to cultivate a posture of patience and unwavering trust in God's perfect timing. In a culture that often prioritizes immediate returns, rapid growth, and quick success, this verse serves as a powerful reminder that true "increase" and lasting fruitfulness often emerge from seasons of patient waiting, dedicated consecration, and allowing processes to mature according to God's wise design. It also powerfully reinforces the foundational concept of divine ownership: all that we possess—our talents, financial resources, time, relationships, and even our physical bodies—are precious gifts from God, entrusted to us to be stewarded faithfully according to His will. Intentionally dedicating our "firstfruits" to Him, whether it be our initial time in prayer, our finances through generous giving, or our abilities in service, is a tangible act of worship that acknowledges His supreme sovereignty and invites His abundant blessing and true, spiritual increase into every facet of our lives. This perspective shifts our focus from what we can gain to how we can honor the Giver of all good things, fostering a life characterized by deep gratitude, humble dependence, and joyful obedience.
Questions for Reflection
FAQ
Why was there a four-year waiting period before the fruit could be eaten by the owner?
The four-year waiting period served a multifaceted purpose, encompassing both practical agricultural wisdom and profound theological instruction. The first three years, during which the fruit was considered "uncircumcised" or forbidden (Leviticus 19:23), allowed the young fruit tree to establish deep roots, mature properly, and develop strength, leading to healthier and more abundant yields in subsequent years. This was a wise horticultural practice. The fourth year's fruit was to be entirely consecrated to the Lord as an offering of praise (Leviticus 19:24). This act of dedication was not merely ritualistic; it taught the Israelites patience, cultivated their trust in God's long-term provision, and instilled a deep recognition of His ultimate ownership of the land and its produce. It also ensured that the very first mature harvest was given back to God, thereby sanctifying the entire future yield from the tree. Only in the fifth year, after this period of natural maturation and spiritual consecration, could the fruit be consumed by the owner, with the promise of increased yield.
Is this law still relevant for believers today, given that we are not under the Mosaic Law?
While believers today are indeed not under the ceremonial and civil laws of the Old Testament Mosaic covenant in the same way as ancient Israel, the underlying spiritual principles embedded in Leviticus 19:25 remain profoundly relevant and applicable. This law powerfully teaches us about the virtues of patience, the wisdom of delayed gratification, and the necessity of trusting in God's perfect timing (e.g., James 5:7-8). It emphatically underscores God's ultimate ownership of all resources and the paramount importance of acknowledging Him as the benevolent source of all blessings. The principle of "firstfruits"—dedicating the best and first of our time, talents, and material resources to God—is a timeless act of worship, dependence, and obedience, a concept echoed and transformed in the New Testament's call to generous and cheerful stewardship (e.g., 2 Corinthians 9:7). Therefore, the law's spiritual intent, fostering a mindset of humble dependence and profound gratitude towards God, continues to shape and enrich the lives of believers in Christ.
Christ-Centered Fulfillment
Leviticus 19:25, with its profound emphasis on patient waiting, consecrated dedication, and the promise of ultimate increase, finds its most complete and glorious Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The "uncircumcised" fruit of the initial years and the "holy" fruit of the fourth year, dedicated entirely to the Lord, foreshadow the journey of spiritual maturity and the ultimate act of consecration. Christ Himself is the ultimate "fruit" of God's redemptive plan, the one who perfectly embodies the principles of patience and obedience, waiting for the appointed time of His public ministry and, ultimately, His perfect sacrifice on the cross. He is the true vine (John 15:1), and those who abide in Him are promised to "bear much fruit" (John 15:5), a spiritual increase that far surpasses any agricultural yield. The dedication of the fourth year's fruit to the Lord powerfully anticipates Christ's complete and unreserved consecration of Himself, offering His life as the perfect, once-for-all sacrifice for sin (Hebrews 9:26). Through His triumphant death and glorious resurrection, Jesus became the "firstfruits" of those who sleep (1 Corinthians 15:20), guaranteeing the future harvest of all believers who will be raised to eternal life. Thus, the "increase" promised in the fifth year is ultimately realized in the spiritual abundance, eternal life, and overflowing grace that flow to us through Christ, who perfectly fulfilled the law's demands and provides true, lasting sustenance for all who believe in Him (John 6:35).