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 19:28 presents a foundational divine injunction within the Holiness Code, compelling the Israelites to distinguish themselves from the idolatrous and despairing customs of surrounding Canaanite nations. This command specifically prohibits physical alterations to the body—namely, ritualistic cuttings and indelible marks—when associated with mourning for the dead or other pagan rites. The underlying principle asserts God's exclusive claim over His people and their bodies, demanding a life of holistic holiness that reflects His character and sovereignty over life, death, and identity, thereby setting Israel apart as a consecrated nation.
Context
Literary Context
Leviticus 19 is a pivotal chapter, often referred to as the "Holiness Code," which elaborates on the foundational command given in Leviticus 19:2, "You shall be holy, for I the LORD your God am holy." This chapter transitions from the more ritualistic laws of sacrifice and priesthood to practical ethical and moral directives that permeate daily life, demonstrating that holiness is not confined to the tabernacle but extends to every sphere of human existence. Verse 28 is situated within a series of prohibitions (e.g., against consulting mediums in Leviticus 19:31) and positive commands (e.g., honoring parents in Leviticus 19:3) that collectively define what it means for Israel to be a consecrated nation, distinct in their worship, ethics, and even bodily practices. The inclusion of this command underscores that holiness is not merely internal piety but extends to outward expressions, including how one treats the physical body and mourns the dead, reflecting a comprehensive call to separation from pagan practices.
Historical & Cultural Context
The ancient Near East was saturated with pagan religious practices that often involved extreme expressions of devotion or grief, starkly contrasting with the worship of Yahweh. Self-mutilation, such as cutting the flesh, was a common ritual among various peoples, including the Canaanites, Philistines, and other polytheistic cultures. These acts were performed for a variety of reasons: to appease deities, to demonstrate intense sorrow during mourning rituals, to invoke divine favor, or even to express loyalty to a tribal god. For instance, the prophets of Baal notoriously "cut themselves with swords and lances, until the blood gushed out upon them," in a desperate attempt to elicit a response from their god during the confrontation with Elijah on Mount Carmel, as recorded in 1 Kings 18:28. Similarly, tattooing or "printing marks" could signify allegiance to a particular deity, serve as a protective charm, or denote social status, effectively usurping God's exclusive claim over His people. By forbidding these practices, God was not merely regulating outward behavior but fundamentally challenging the underlying worldview that fostered such acts—a worldview rooted in fear, superstition, and a lack of trust in the sovereign God who governs life and death.
Key Themes
Leviticus 19:28 contributes significantly to several major theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Separation, emphasizing God's call for Israel to be set apart from the nations, reflecting His own holy character, as articulated in Leviticus 11:44-45. This command also underscores the Sanctity of the Human Body, viewing it not as a mere possession but as God's creation, not to be defiled or used in practices that dishonor Him. It speaks to the theme of Exclusive Allegiance to Yahweh, prohibiting any physical marks or rituals that would signify devotion to false gods or pagan worldviews, thereby reinforcing the first commandment found in Exodus 20:3. Furthermore, the prohibition against cutting for the dead highlights the theme of Trust in God's Sovereignty over Life and Death, contrasting pagan despair with the hope and confidence appropriate for a people whose God is the ultimate giver and sustainer of life, even in the face of mortality, a concept later developed in passages like Job 1:21.
Exposition and Analysis
Key Word Analysis
This term (H8296) refers to an incision or gash made in the flesh. In the ancient Near East, such practices were deeply embedded in pagan mourning rituals for the dead, often believed to appease chthonic deities, express extreme grief, or even to release the spirit of the deceased. It could also be a form of sympathetic magic or an attempt to manipulate the spiritual realm. For Israel, such acts were a profound rejection of God's sovereignty over life and death, implying a despair inconsistent with the hope of a people whose God is the ultimate giver and sustainer of life.
This word (H7085) specifically denotes an incision or gash, referring to indelible, engraved, or tattooed marks on the skin. While the precise nature of these marks in antiquity is debated, they likely included symbols, names of deities, or tribal insignia. These "marks" served as permanent declarations of allegiance, identity, or protection, often linked to idolatrous worship or pagan superstitions. By prohibiting them, God underscored that Israel's identity and allegiance were to be solely and visibly to Him, not to any human construct or false deity. Their bodies, as His creation, were to bear no marks that contradicted this singular devotion.
Verse Breakdown
"Ye shall not make any cuttings in your flesh for the dead"
This clause directly addresses the pagan practice of self-laceration as a mourning ritual. In cultures surrounding Israel, it was common to cut oneself as an expression of intense sorrow, an attempt to appease underworld deities, or a demonstration of devotion to the deceased. For Israel, this practice was forbidden because it implied a despair over death that was inconsistent with their faith in the God of life, who had promised resurrection and who held ultimate authority over all life and death. It also distinguished them from those who believed in capricious gods requiring such extreme appeasement and demonstrated a lack of trust in God's provision and comfort in times of loss.
"nor print any marks upon you"
This prohibition extends to permanent body markings, widely understood as tattoos. These marks, often religious or tribal in nature, served as visible declarations of allegiance to pagan gods, magical charms, or signs of belonging to a particular cult or group. God forbade these marks to ensure that Israel's identity, both internal and external, was solely derived from and dedicated to Him. Their bodies, created in His image and set apart for His purposes, were not to bear symbols that rivaled or diluted their exclusive covenant relationship with the LORD, signifying a complete surrender to His ownership and purpose.
"I [am] the LORD"
This concluding divine formula is the ultimate basis for the command, serving as a powerful motive clause. It asserts God's absolute authority, sovereignty, and uniqueness. It is not merely a statement of identity but a declaration of His covenant relationship with Israel, reminding them that their obedience stems from His very being and His rightful claim over them. This phrase underscores that the prohibitions are not arbitrary but flow from the character of God Himself, who is holy and demands holiness from His people, making the command non-negotiable and divinely mandated.
Literary Devices
Leviticus 19:28 employs several significant literary devices that amplify its message and authority. The primary device is Prohibition, explicitly stating what the Israelites "shall not" do, which is characteristic of much of the Mosaic Law, establishing clear boundaries for holy living and defining the parameters of their covenant relationship with God. This is reinforced by the Repetition of the negative command ("shall not make," "nor print"), emphasizing the absolute and comprehensive nature of the prohibition against any form of body mutilation or marking associated with paganism. The verse also utilizes Juxtaposition, placing the forbidden pagan mourning rites and body markings directly against the ultimate authority of "I [am] the LORD." This stark contrast highlights the incompatibility of such practices with the worship of the one true God and underscores the radical distinctiveness required of His people. Finally, the concluding Divine Formula, "I [am] the LORD," serves as a powerful Assertion of Authority and a Motive Clause, grounding the command not in human reasoning or societal norms, but in the very identity, sovereignty, and covenant faithfulness of God Himself, thereby making the command non-negotiable and divinely mandated.
Theological and Thematic Connections
Leviticus 19:28 profoundly articulates God's desire for His people to embody a radical distinction, not merely in ritual but in every aspect of life, including their physical bodies and their approach to death. The prohibition against self-mutilation and pagan markings underscores the sanctity of the human body as God's creation and property, which is not to be desecrated or used in ways that honor false deities or express despair over death. It fundamentally challenges the ancient Near Eastern worldview that sought control or comfort through physical acts of appeasement or identification with pagan powers. Instead, Israel was called to trust in God's sovereignty over life and death, finding their identity solely in Him. This command is an outward manifestation of an inward commitment to exclusive worship and a rejection of syncretism, ensuring that Israel's visible practices aligned with their covenant relationship with the LORD, reflecting their unique status as His chosen people.
Reflection and Application
While the direct context of Leviticus 19:28 addresses specific pagan mourning rites and idolatrous body markings of the ancient world, its underlying principles remain profoundly relevant for believers today. This verse challenges us to consider how we express our identity, manage our grief, and present our bodies in a way that honors God. It calls us to a holistic holiness, reminding us that our physical bodies are not merely personal property but are created by God and, for believers, indwelt by the Holy Spirit. Therefore, we are to be discerning about practices that might blur the lines between Christian identity and worldly values, or that express despair rather than hope in God's sovereignty over life and death. The command fosters a deep reverence for life and a trust in God's ultimate plan, encouraging us to find our security, identity, and comfort solely in Him, rather than in outward symbols or rituals that might compromise our witness or allegiance. It prompts us to reflect on whether our outward expressions truly align with our inward confession of Christ as Lord, ensuring that our bodies are living testimonies to His ownership and our distinct calling.
Questions for Reflection
FAQ
Does Leviticus 19:28 forbid all tattoos for Christians today?
While Leviticus 19:28 explicitly prohibits "cuttings" and "marks" in the context of pagan mourning rituals and idolatrous practices prevalent in the ancient Near East, the direct application to modern tattooing is a subject of ongoing theological discussion. The original intent was to distinguish Israel from paganism and to prevent practices that dishonored God or expressed allegiance to false deities. Modern tattoos typically do not carry these specific pagan associations. However, the underlying principles of the verse—such as the sanctity of the body as God's creation, the call to holiness, and the avoidance of practices that could cause stumbling or dishonor God—remain relevant. Believers are encouraged to prayerfully consider their motivations, the symbolism of the tattoo, and how it might impact their witness, always striving to honor God with their bodies as temples of the Holy Spirit, as taught in 1 Corinthians 6:19-20. The emphasis shifts from a legalistic prohibition to a principle of discerning how best to glorify God in all aspects of life.
Why was self-mutilation for the dead such a common practice in the ancient world?
Self-mutilation, including cutting the flesh, was a widespread practice in the ancient Near East, deeply rooted in various pagan religious and mourning customs. These acts were often performed as extreme expressions of grief, intended to appease or communicate with the deceased or underworld deities. It was believed that such sacrifices or displays of sorrow could influence the spirits of the dead or elicit favor from the gods. For instance, the prophets of Baal engaged in self-laceration to try and compel their god to respond, as vividly described in 1 Kings 18:28. This practice also reflected a worldview where death was often seen as a terrifying, final separation, leading to desperate attempts to exert control or find comfort outside of a sovereign, loving God. By forbidding these practices, God was calling Israel to a different way of relating to death and grief, one rooted in trust in His ultimate authority and promise of life, distinguishing them from the despair and superstition of their neighbors.
Christ-Centered Fulfillment
Leviticus 19:28, with its prohibition against pagan body markings and mourning rituals, finds its ultimate and profound fulfillment in Jesus Christ. The law's demand for a distinct and holy people, whose bodies bear no allegiance to false gods or despair, is perfectly embodied in Christ, who is the epitome of holiness and bore no blemish of sin or pagan affiliation. More significantly, Christ's sacrifice on the cross addresses the very root of the despair and idolatry that fueled such ancient practices: the fear of death and the human attempt to find identity or appeasement outside of God. Through His death and resurrection, Jesus conquered death, offering a living hope that utterly transforms how believers grieve, replacing pagan despair with the assurance of eternal life and resurrection (1 Thessalonians 4:13-14). Furthermore, in the New Covenant, the believer's body is no longer merely God's creation but becomes a temple of the Holy Spirit, purchased by Christ's blood and therefore belonging entirely to Him. This new identity in Christ means that our bodies are to be presented as living sacrifices, bearing the "marks" of Christ's ownership through spiritual transformation and inward devotion rather than external, pagan symbols. The true distinction of God's people is now inwardly wrought by the Spirit, manifesting in lives that glorify God in every aspect, including how we honor our bodies and face the reality of death, all through the lens of Christ's victory.