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 19:29 issues a stark and unequivocal prohibition against the exploitation of one's daughter through prostitution, whether for economic gain or as a component of pagan religious rites. This command is a foundational element of the Holiness Code, underscoring God's absolute demand for moral and sexual purity within the Israelite community. The verse not only condemns the individual act of parental complicity in such exploitation but also issues a severe warning about the devastating societal consequences, asserting that widespread immorality would profoundly defile the land itself, leading to its pervasive corruption and filling it with profound wickedness.
Context
Literary Context
Leviticus 19 is a central chapter within the "Holiness Code" (chapters 17-26), a section dedicated to outlining the ethical, social, and ceremonial laws that would distinguish Israel as God's holy people. Following detailed instructions regarding sacrifices and prohibitions against various illicit sexual relationships in Leviticus 18, chapter 19 broadens the scope to encompass a wide array of daily life, all rooted in the foundational divine command: "You shall be holy, for I the Lord your God am holy" (Leviticus 19:2). The chapter seamlessly transitions from laws concerning offerings, respect for parents, and Sabbath observance to justice in judgment, gleaning, and loving one's neighbor. The prohibition in verse 29, nestled amidst laws against divination and child sacrifice, emphasizes that sexual purity is not merely a private moral concern but an essential component of communal holiness, vital for maintaining the distinct identity and covenant relationship of God's chosen nation.
Historical & Cultural Context
The ancient Near East, particularly the Canaanite cultures that surrounded and intermingled with Israel, was rife with religious practices that often incorporated cultic prostitution. Fertility cults dedicated to deities like Baal and Asherah frequently involved ritual sexual acts, including the use of male and female temple prostitutes, believed to ensure agricultural abundance and human fecundity. These practices were deeply embedded within the religious and social fabric of the land Israel was destined to inherit. For the Israelites, such acts were considered an egregious abomination, directly violating their exclusive covenant with Yahweh and threatening the moral and spiritual integrity of the nation. The command in Leviticus 19:29 served as a critical boundary marker, distinguishing Israel's holy practices and moral code from the defiling customs of their neighbors, thereby reinforcing the unique nature of their God and their call to be a set-apart people. The severe warning about the land becoming "full of wickedness" reflects the profound theological understanding that the land itself was considered holy and could be defiled by the inhabitants' moral transgressions, a concept powerfully articulated in Leviticus 18:25-28.
Key Themes
Leviticus 19:29 contributes significantly to several overarching themes within the Holiness Code and the broader Pentateuch. Foremost is the theme of Holiness and Separation, as Israel is called to reflect God's own purity by separating themselves from the immoral practices of the surrounding nations. This verse specifically addresses the sanctity of human sexuality and the profound responsibility of parents, underscoring the theme of Family Integrity and Protection of the Vulnerable. It highlights that the family unit is foundational to national holiness and must be protected from exploitation. Furthermore, the warning that "the land fall to whoredom, and the land become full of wickedness" powerfully illustrates the theme of Corporate Responsibility and Land Defilement. It conveys the theological principle that individual and familial sin has communal repercussions, impacting the spiritual and even physical well-being of the entire nation and the land God provided, as seen throughout Leviticus 18 and Leviticus 20.
Exposition and Analysis
Key Word Analysis
This verb means "to profane," "to wound," or "to begin." In this context, when used causatively ("do not prostitute thy daughter"), it signifies the act of profaning or defiling one's daughter, specifically by initiating or allowing her to engage in prostitution. This term highlights the destructive, defiling nature of the act, indicating that it wounds and violates the individual's sacredness and breaks a fundamental moral boundary. It implies a deliberate act of desecration.
This primitive root primarily denotes illicit sexual intercourse, often with connotations of wantonness. It is used both for the individual ("to cause her to be a whore") and for the collective ("lest the land fall to whoredom"). Beyond its literal meaning, zânâh frequently carries the metaphorical sense of spiritual unfaithfulness, particularly idolatry, where Israel is depicted as "whoring" after other gods. In Leviticus 19:29, its literal sense is paramount, condemning the physical act of sexual exploitation and the moral degradation it entails, extending this degradation from the individual to the entire community.
This noun refers to a plan, especially a bad one, and often signifies heinous crime, lewdness, or moral perversion. It denotes a deliberate and flagrant act of immorality that is deeply offensive to God and destructive to society. The use of zimmâh here underscores that prostituting one's daughter is not merely a minor transgression but a profound perversion of parental responsibility and a grave affront to divine holiness, leading to pervasive moral decay and a deliberate, evil mindset within the land.
Verse Breakdown
"Do not prostitute thy daughter"
This is a direct, emphatic, and absolute prohibition addressed to parents. It forbids any action or inaction that would lead a daughter into sexual activity for illicit purposes, whether for financial gain, as a form of servitude, or in pagan cultic rituals. It underscores the profound responsibility of parents to protect the purity, dignity, and well-being of their children from exploitation and moral corruption.
"to cause her to be a whore"
This phrase intensifies the initial command, highlighting the active role or complicity of the parent in bringing about this state of moral degradation. It implies a deliberate act of leading the daughter into a life of sexual immorality, rather than merely neglecting to prevent it. The consequence is not just a single act, but a transformation of her identity and status into one of defilement.
"lest the land fall to whoredom"
This clause introduces the dire societal consequence of such individual and familial sin. The term "whoredom" here extends beyond individual sexual acts to encompass a broader moral and spiritual corruption of the entire community. It implies a pervasive atmosphere of illicit sexuality and unfaithfulness to God, suggesting a contagious effect where individual sin spreads to defile the collective moral fabric of the nation.
"and the land become full of wickedness"
This final phrase articulates the ultimate outcome: the land itself, which is God's holy dwelling place for His people, becomes saturated with deep moral depravity (zimmâh). This reflects the Old Testament theological principle that the moral state of the people directly impacts the land they inhabit. Widespread sexual immorality and perversion are seen as defiling the land, making it "vomit out" its inhabitants, as warned in Leviticus 18:28.
Literary Devices
Leviticus 19:29 employs several potent literary devices to convey its urgent and severe message. The most prominent is Cause-Effect, establishing a direct and profound theological link between the individual act of prostituting a daughter and the widespread moral decay of the entire land. This illustrates that private transgressions have public repercussions, contaminating the communal sphere. The phrase "lest the land fall to whoredom, and the land become full of wickedness" also utilizes Hyperbole to emphasize the extreme and pervasive nature of the corruption that would ensue, suggesting a complete moral collapse rather than isolated incidents. Furthermore, there is a strong element of Metonymy, where "the land" stands in for "the people of the land," implying that the moral state of the inhabitants is reflected in the spiritual health and purity of their territory. The repeated use of the root zânâh (translated as "prostitute," "whore," and "whoredom") creates a powerful Repetition that underscores the central theme of sexual impurity and its devastating, pervasive effects.
Theological and Thematic Connections
Leviticus 19:29 stands as a powerful testament to God's unwavering demand for holiness, extending beyond ritual and worship into the most intimate and foundational aspects of human relationships and societal structure. It unequivocally underscores the sanctity of human sexuality within God's divine design and the profound responsibility of parents as stewards of their children's purity and well-being. The verse reveals a holistic understanding of sin, where individual moral failures, particularly those involving sexual exploitation, have a ripple effect, polluting the entire community and even defiling the land itself. This highlights the intricate interconnectedness of personal ethics, family integrity, and national well-being under God's covenant. The prohibition serves as a critical safeguard against the pervasive pagan practices of the ancient Near East, reinforcing Israel's unique calling to reflect God's own holy character in every sphere of life and to live as a distinct people set apart for Him.
Reflection and Application
The ancient command in Leviticus 19:29 resonates with profound relevance for contemporary society, urging us to deeply consider the far-reaching implications of sexual exploitation and the vital role of parental and societal responsibility in safeguarding the vulnerable. In a world grappling with the pervasive evils of human trafficking, child exploitation, and the commodification of human bodies, this verse stands as a timeless and urgent call to protect innocence and uphold the inherent dignity of every individual, especially children. It challenges us to critically examine our own communities, cultures, and even our personal attitudes for any practices or mindsets that might subtly or overtly contribute to sexual immorality, the objectification of others, or the exploitation of the innocent. Beyond the literal prohibition, it reminds us that true holiness extends to our ethical treatment of one another, our faithful stewardship of family, and our unwavering commitment to fostering a society where purity, justice, and compassion prevail. It compels us to ask searching questions: Are we actively protecting the vulnerable in our midst from all forms of exploitation? Are we diligently teaching and modeling sexual purity and respect within our families, churches, and broader communities? Do we fully recognize the spiritual, moral, and societal consequences of widespread moral decay, and are we actively working against it?
Questions for Reflection
FAQ
What does "prostitute thy daughter" specifically mean in this context?
In Leviticus 19:29, "prostitute thy daughter" refers to the abhorrent act of a parent actively causing, allowing, or even forcing their daughter to engage in sexual activity for illicit purposes. This could include for financial gain (as a common prostitute) or, significantly, as part of pagan religious rituals (cultic prostitution). Such practices were prevalent in the surrounding Canaanite cultures, where fertility cults often incorporated ritualized sex. The command highlights a severe dereliction of parental duty, a profound violation of the daughter's dignity, and a direct affront to God's holiness.
Why is the consequence so severe, linking individual sin to the "land becoming full of wickedness"?
The severe consequence reflects a core Old Testament theological principle: the moral and spiritual state of the people directly impacts the land they inhabit. God's covenant with Israel included blessings for obedience and curses for disobedience, often manifesting in the land's fertility or barrenness. Widespread sexual immorality, particularly acts as heinous as prostituting one's own child, was considered a profound defilement that "polluted" the land itself. This defilement could lead to the land "vomiting out" its inhabitants, as explicitly warned in Leviticus 18:25-28. It underscores that sin is not merely a private matter but has communal, national, and even cosmic implications, disrupting the divine order and bringing judgment upon the entire territory.
Does this verse have any relevance for Christians today, given its Old Testament context?
Absolutely. While the specific cultural context of cultic prostitution is ancient, the underlying principles are timeless and profoundly relevant for Christians today. The verse unequivocally condemns sexual exploitation in all its forms, emphasizes the sacred duty to protect the vulnerable (especially children), highlights parental responsibility for moral guidance, and warns of the societal decay that inevitably results from widespread sexual immorality. These principles align perfectly with New Testament teachings on purity, justice, and the sanctity of the human body as a temple of the Holy Spirit (1 Corinthians 6:18-20). It calls believers to uphold high standards of sexual ethics, to actively combat all forms of human exploitation and trafficking, and to live lives that reflect God's holiness in a world prone to moral compromise.
Christ-Centered Fulfillment
Leviticus 19:29, with its stern prohibition against prostituting one's daughter and its dire warning of land defilement, finds its ultimate fulfillment and deeper spiritual meaning in the person and redemptive work of Jesus Christ. The Old Testament's relentless emphasis on purity and the devastating consequences of sexual immorality foreshadow the radical holiness embodied by Christ, who was utterly without sin and perfectly fulfilled every righteous demand of the Law (Hebrews 4:15). While the Law condemned the literal act of prostituting a daughter, Christ's coming reveals the deeper, pervasive spiritual "whoredom" of humanity—our inherent idolatry and unfaithfulness to God, which the prophets often depicted as spiritual adultery (e.g., Hosea 1-3). Jesus, the spotless Lamb of God, offers complete redemption from this spiritual defilement, cleansing us from all unrighteousness through His atoning sacrifice on the cross (1 John 1:7). He calls His followers, the Church, to be a pure and spotless bride, set apart for Him, having been cleansed by His Word and sacrifice (Ephesians 5:25-27). Through Christ, believers are liberated from the power of sin that once "filled the land with wickedness," and are empowered by the indwelling Holy Spirit to live lives of true holiness and purity, reflecting God's character and actively working to protect the vulnerable. This participation in Christ's redemptive mission contributes to the ongoing renewal of creation and the establishment of God's righteous kingdom on earth, where true purity and justice will ultimately prevail (Romans 12:1-2).