TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 19:30–37. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A law for the preserving of the honour of the time and place appropriated to the service of God, Lev 19:30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (Lev 19:26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Ecc 5:1.
II.A caution against all communion with witches, and those that were in league with familiar spirits:
"Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences." This was the sin that completed Saul's wickedness, for which he was rejected of God, Ch1 10:13.
III.A charge to young people to show respect to the aged:
Thou shall rise up before the hoary head, Lev 19:32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job 32:6, Job 32:7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa 3:5; Job 30:1, Job 30:12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.
IV.A charge to the Israelites to be very tender of strangers, Lev 19:33, Lev 19:34.
Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, "Thou shall not vex a stranger, but love him as thyself, and as one of thy own people." It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; "nay" (say the Jewish doctors) "they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater." Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa 146:9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: "For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise."
V.Justice in weights and measures is here commanded.
That there should be no cheat in them, Lev 19:35. That they should be very exact, Lev 19:36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.
VI.The chapter concludes with a general command (Lev 19:37): You shall observe all my statutes, and do them. Note,
1.We are not likely to do God's statutes, unless we observe them with great care and consideration.
2.Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations?
3.An upright heart has respect to all God's commandments, Psa 119:6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God.
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Summary
Leviticus 19:32 issues a clear divine mandate for the Israelites to show profound respect and deference to the elderly, specifically those with "hoary heads" or grey hair, symbolizing age and wisdom. This command to "rise up" and "honour" is not merely a social custom but is deeply rooted in the "fear of God," underscoring that reverence for the Creator directly translates into righteous conduct within the community. The concluding declaration, "I am the LORD," powerfully affirms the divine authority behind this ethical instruction, linking intergenerational respect to covenant faithfulness.
Context
Literary Context
Leviticus 19 is often referred to as the "Holiness Code" (chapters 17-26), a pivotal section within the book of Leviticus that elaborates on the practical implications of God's command to "be holy, for I the LORD your God am holy" found in Leviticus 19:2. This chapter specifically transitions from ritual purity to ethical and social holiness, detailing a wide array of moral and civil laws that govern Israelite daily life. It covers everything from sacrifices and Sabbath observance to justice, honesty, and compassion for the vulnerable, including the poor and foreigners, as detailed in Leviticus 19:9-10 and Leviticus 19:33-34. Verse 32, therefore, fits seamlessly into this broader framework, demonstrating that true holiness is not confined to the tabernacle but extends to how one treats fellow human beings, particularly those deserving of honor due to their age and experience. It is juxtaposed with commands concerning honest weights and measures in Leviticus 19:35-36 and immediately precedes the final summary of God's commands and His identity as the LORD.
Historical & Cultural Context
In ancient Near Eastern societies, including Israel, age was generally correlated with wisdom, experience, and authority. Elders often served as judges, counselors, and leaders within their communities, holding significant social standing. The "hoary head" (grey hair) was a visible sign of a long life, implying accumulated knowledge and a connection to the traditions and history of the people. Unlike some modern cultures that may devalue age, ancient societies often revered it, seeing it as a blessing from God and a source of guidance. This reverence was not merely a social custom but was deeply embedded in their understanding of divine order. The command to "rise up before" and "honour" the elderly was a practical expression of this societal value, reinforcing social cohesion and the transmission of wisdom across generations. It also served as a counter-cultural statement against any tendency to disregard or exploit the vulnerable, including the aged, ensuring their dignity and place within the covenant community.
Key Themes
Leviticus 19, often called the Holiness Code, is replete with themes that define what it means for Israel to be a holy people, set apart for God. The command to honor the elderly in Leviticus 19:32 contributes significantly to several of these overarching themes. Firstly, it underscores the theme of Holiness in Daily Life, demonstrating that true holiness extends beyond ritual practice to encompass ethical conduct and social relationships. Secondly, it reinforces the theme of Social Justice and Compassion, as God consistently commands His people to care for and respect the vulnerable within their community, including the poor, the sojourner, and the aged, as seen in Leviticus 19:9-10 and Leviticus 19:33-34. Thirdly, the verse emphasizes Intergenerational Wisdom and Continuity, highlighting the value of accumulated experience and the importance of transmitting traditions and knowledge across generations. Finally, and most fundamentally, it ties all these ethical commands back to the Sovereignty and Character of God, culminating in the recurring divine self-attestation, "I am the LORD," which asserts God's authority as the source and standard of all righteousness and the ultimate reason for Israel's obedience, a theme pervasive throughout Leviticus 19.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to swell up" (literally or figuratively, active or passive); by implication, "to favor or honour, be high or proud." In this context, it signifies a deep, active deference and esteem shown to someone, implying the recognition of their dignity and worth. It's more than mere politeness; it's an internal attitude of reverence expressed outwardly through actions.
Meaning "old." This term refers to an aged person, an elder. It encompasses not just chronological age but also the wisdom, experience, and authority often associated with those who have lived long. The "face of the old man" (Hebrew, pânîym zâqên') emphasizes showing honor directly to the person themselves, acknowledging their individual identity and accumulated life.
A primitive root meaning "to fear"; morally, "to revere." In this theological context, "fear" does not primarily denote terror but rather a profound reverence, awe, and respectful submission to God. It signifies acknowledging God's sovereignty, holiness, and absolute authority, which then serves as the fundamental motivation for obedience to His commands, including the ethical treatment of others.
"the self-Existent or Eternal; Jehovah, Jewish national name of God." This is the covenant name of God, YHWH, emphasizing His eternal, self-existent nature and His covenant relationship with Israel. Its inclusion here underscores that the command to honor the elderly is not a mere human custom but a divine mandate from the sovereign God who establishes moral order and demands obedience from His people.
Verse Breakdown
"Thou shalt rise up before the hoary head"
This command dictates a physical act of deference. To "rise up" (Hebrew, qûwm, H6965) implies standing in the presence of an elder, a gesture of respect and acknowledgement of their status and wisdom. It signifies giving them priority and recognition, acknowledging their dignity and the value of their presence, and potentially making way for them or yielding to them.
"and honour the face of the old man"
This complements the previous clause, moving beyond a mere physical gesture to an internal attitude and outward expression of esteem. To "honour the face" (Hebrew, hâdar pânîym, H1921, H6440) means to show favor, respect, and dignity to the person themselves, recognizing their inherent worth and the accumulated experience that comes with age. It's about valuing their personhood, their contributions, and their ongoing role within the community.
"and fear thy God"
This crucial phrase connects the social obligation directly to one's spiritual life. The proper treatment of the elderly is not merely a cultural norm but a divine command rooted in one's reverence and awe for the Lord. It implies that one's relationship with God is intrinsically linked to how one treats others, especially the vulnerable or those deserving of honor, making ethical conduct an act of worship and faithfulness.
"I [am] the LORD"
This concluding declaration is a powerful self-attestation by God, reinforcing the divine authority and absolute nature of the preceding commands. It serves as a reminder that these are not suggestions but mandates from the sovereign God of Israel, who establishes the moral order and demands obedience from His covenant people. It grounds the ethical imperative in His very being and identity as YHWH, the covenant-keeping God.
Literary Devices
Leviticus 19:32 employs several significant literary devices to convey its profound message. The most prominent is Direct Command, as God issues clear, imperative instructions ("Thou shalt rise up," "honour," "fear"). This highlights the non-negotiable nature of the divine law and the absolute authority of the Lawgiver. The phrase "hoary head" functions as a powerful Metonymy, where the physical characteristic (grey hair) stands in for the entire person (the elderly individual), emphasizing the visible sign of age as a trigger for respect and wisdom. The structure of the verse also demonstrates Juxtaposition, placing the social command to honor the elderly immediately alongside the spiritual command to "fear thy God." This close proximity underscores the inseparable link between horizontal (human-to-human) and vertical (human-to-God) relationships, revealing that ethical conduct is an expression of piety. Finally, the concluding declaration, "I am the LORD," serves as a Divine Formula or Self-Attestation, a recurring motif throughout Leviticus and the Pentateuch, which powerfully asserts God's ultimate authority and validates the divine origin of the law, imbuing the command with ultimate weight and significance.
Theological and Thematic Connections
Leviticus 19:32 encapsulates a profound theological truth: that true reverence for God (the "fear of God") is inextricably linked to how one treats fellow human beings, particularly those who are vulnerable or deserving of honor. This verse elevates the respect for the elderly from a mere social custom to a divine imperative, demonstrating that holiness is not just about ritual purity but also about righteous and compassionate living within the community. It highlights God's concern for the dignity of every individual, especially those who have lived long and accumulated wisdom. The command reflects a societal value where age signifies a repository of experience, tradition, and guidance, essential for the continuity and well-being of the covenant people. This principle resonates throughout Scripture, emphasizing that honoring parents and elders is a foundational aspect of a just and godly society, reflecting the very character of God who values life at every stage.
Reflection and Application
In a world that often prioritizes youth, novelty, and speed, Leviticus 19:32 stands as a timeless and counter-cultural reminder of the enduring value and dignity of the elderly. This verse calls us to cultivate a posture of active respect, not merely passive tolerance, towards those who have lived long and gathered a wealth of experience and wisdom. "Rising up" before them and "honoring their face" translates into practical actions: listening attentively to their stories and counsel, seeking their perspective, providing care and support, and ensuring their voices are heard and valued in our families, churches, and communities. Our treatment of the aged is a direct barometer of our spiritual health; it reveals the depth of our "fear of God." When we honor the elderly, we acknowledge God's design for intergenerational wisdom transfer, we affirm the sanctity of life at every stage, and we participate in building a society that reflects divine justice and compassion. This command challenges us to move beyond superficial politeness to genuine reverence, recognizing the sacredness of every human life, especially those who bear the marks of time.
Questions for Reflection
FAQ
Why is honoring the elderly connected to "fearing God" in this verse?
The connection between honoring the elderly and "fearing God" is central to the ethical framework of the Old Testament. It signifies that respect for human dignity, particularly for those who represent wisdom and experience, is not merely a social custom but a direct expression of one's reverence for God. God is the ultimate source of life and wisdom, and by valuing those who have lived long and accumulated knowledge, we acknowledge His sovereignty and His design for human society. This linking of social ethics to divine worship underscores that true holiness extends beyond ritual to encompass all aspects of life, including how we treat our fellow human beings. It demonstrates that our vertical relationship with God is inseparable from our horizontal relationships with others, as seen throughout the Holiness Code in Leviticus 19.
What does "hoary head" specifically refer to?
"Hoary head" (Hebrew, sêybâh, H7872) literally refers to grey or white hair. It is a metonymy for old age itself. In ancient cultures, and throughout the Bible, grey hair was often seen as a sign of wisdom, experience, and a long life, which was considered a blessing from God. For example, Proverbs 16:31 states, "The hoary head is a crown of glory, if it be found in the way of righteousness." Therefore, the command to "rise up before the hoary head" is a call to show respect and deference to those who have attained old age and the wisdom that often accompanies it.
Christ-Centered Fulfillment
While Leviticus 19:32 provides a foundational ethical command for the Old Covenant people, its deepest fulfillment and spiritual amplification are found in Christ. Jesus perfectly embodied the principle of honoring all individuals, particularly the vulnerable and marginalized. His life demonstrated radical compassion and respect for every person, regardless of age or social standing. The New Testament, building on this Old Testament foundation, extends the principle of honor and respect to all believers within the body of Christ, emphasizing mutual submission and love, as seen in Ephesians 5:21 and Romans 12:10. Specifically, the New Testament church is exhorted to show particular respect and care for its elders, both in age and in spiritual leadership, as instructed in 1 Timothy 5:1-2 and Titus 2:2-5. Christ's teaching on love for neighbor in Matthew 22:39 and His example of humility in Philippians 2:3-8 elevate the command to honor the elderly from a mere social custom to an expression of Christ-like love. Ultimately, in Christ, the "fear of God" is transformed into a loving reverence that compels believers to serve and honor all people, reflecting the very heart of the Father who values every life He has created and redeemed through His Son.