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Commentary on Leviticus 20 verses 1–9
Moses is here directed to say that again to the children of Israel which he had in effect said before, Lev 20:2. We are sure it was no vain repetition, but very necessary, that they might give the more earnest heed to the things that were spoken, and might believe them to be of great consequence, being so often inculcated. God speaketh once, yea, twice, and what he orders to be said again we must be willing to hear again, because for us it is safe, Phi 3:1.
I. Three sins are in these verses threatened with death: -
1.Parents abusing their children, by sacrificing them to Moloch, Lev 20:2, Lev 20:3. There is the grossest absurdity that can be in all the rites of idolatry, and they are all a great reproach to men's reason; but none trampled upon all the honours of human nature as this did, the burning of children in the fire to the honour of a dunghill-god. It was a plain evidence that their gods were devils, who desired and delighted in the misery and ruin of mankind, and that the worshippers were worse than the beasts that perish, perfectly stripped, not only of reason, but of natural affection. Abraham's offering Isaac could not give countenance, much less could it give rise to this barbarous practice, since, though that was commanded, it was immediately countermanded. Yet such was the power of the god of this world over the children of disobedience that this monstrous piece of inhumanity was generally practised; and even the Israelites were in danger of being drawn into it, which made it necessary that this severe law should be made against it. It was not enough to tell them they might spare their children (the fruit of their body should never be accepted for the sin of their soul), but they must be told, (1.) That the criminal himself should be put to death as a murderer: The people of the land shall stone him with stones (Lev 20:2), which was looked upon as the worst of capital punishments among the Jews. If the children were sacrificed to the malice of the devil, the parents must be sacrificed to the justice of God. And, if either the fact could not be proved or the magistrates did not do their duty, God would take the work into his own hands: I will cut him off, Lev 20:3. Note, Those that escape punishment from men, yet shall not escape the righteous judgments of God; so wretchedly do those deceive themselves that promise themselves impunity in sin. How can those escape against whom God sets his face, that is, whom he frowns upon, meets as an enemy, and fights against? The heinousness of the crime is here set forth to justify the doom: it defiles the sanctuary, and profanes the holy name of God, for the honour of both which he is jealous. Observe, The malignity of the sin is laid upon that in it which was peculiar to Israel. When the Gentiles sacrificed their children they were guilty of murder and idolatry; but, if the Israelites did it, they incurred the additional guilt of defiling the sanctuary (which they attended upon even when they lay under this guilt, as if there might be an agreement between the temple of God and idols), and of profaning the holy name of God, by which they were called, as if he allowed his worshippers to do such things, Rom 2:23, Rom 2:24. (2.) That all his aiders and abetters should be cut off likewise by the righteous hand of God. If his neighbours concealed him, and would not come in as witnesses against him, - if the magistrates connived at him, and would not pass sentence upon him, rather pitying his folly than hating his impiety, - God himself would reckon with them, Lev 20:4, Lev 20:5. Misprision of idolatry is a crime cognizable in the court of heaven, and which shall not go unpunished: I will set my face against that man (that magistrate, Jer 5:1) and against his family. Note, [1.] The wickedness of the master of a family often brings ruin upon a family; and he that should be the house-keeper proves the house-breaker. [2.] If magistrates will not do justice upon offenders, God will do justice upon them, because there is danger that many will go a whoring after those who do but countenance sin by winking at it. And, if the sins of leaders be leading sins, it is fit that their punishments should be exemplary punishments.
2.Children's abusing their parents, by cursing them, Lev 20:9. If children should speak ill of their parents, or wish ill to them, or carry it scornfully or spitefully towards them, it was an iniquity to be punished by the judges, who were employed as conservators both of God's honour and of the public peace, which were both attacked by this unnatural insolence. See Pro 30:17, The eye that mocks at his father the ravens of the valley shall pick out, which intimates that such wicked children were in a fair way to be not only hanged, but hanged in chains. This law of Moses Christ quotes and confirms (Mat 15:4), for it is as direct a breach of the fifth commandment as wilful murder is of the sixth. The same law which requires parents to be tender of their children requires children to be respectful to their parents. He that despitefully uses his parents, the instruments of his being, flies in the face of God himself, the author of his being, who will not see the paternal dignity and authority insulted and trampled upon.
3.Persons abusing themselves by consulting such as have familiar spirits, Lev 20:6. By this, as much as any thing, a man diminishes, disparages, and deceives himself, and so abuses himself. What greater madness can there be than for a man to go to a liar for information, and to an enemy for advice? Those do so who turn after those that deal in the black art, and know the depths of Satan. This is spiritual adultery as much as idolatry is, giving that honour to the devil which is due to God only; and the jealous God will give a bill of divorce to those that thus go a whoring from him, and will cut them off, they having first cut themselves off from him.
II. In the midst of these particular laws comes in that general charge, Lev 20:7, Lev 20:8, where we have,
1.The duties required; and they are two: - (1.) That in our principles, affections, and aims, we be holy: Sanctify yourselves and be you holy. We must cleanse ourselves from all the pollutions of sin, consecrate ourselves to the service and honour of God, and conform ourselves in every thing to his holy will and image: this is to sanctify ourselves. (2.) That in all our actions, and in the whole course of our conversation, we be obedient to the laws of God: You shall keep my statutes. By this only can we make it to appear that we have sanctified ourselves and are holy, even by our keeping God's commandments; the tree is known by its fruit. Nor can we keep God's statutes, as we ought, unless we first sanctify ourselves, and be holy. Make the tree good, and the fruit will be good.
2.The reasons to enforce these duties. (1.) "I am the Lord your God; therefore be holy, that you may resemble him whose people you are, and may be pleasing to him. Holiness becomes his house and household." (2.) I am the Lord who sanctifieth you. God sanctified them by peculiar privileges, laws, and favours, which distinguished them from all other nations, and dignified them as a people set apart for God. He gave them his word and ordinances to be means of their sanctification, and his good Spirit to instruct them; therefore they must be holy, else they received the grace of God herein in vain. Note, [1.] God's people are, and must be, persons of distinction. God has distinguished them by his holy covenant, and therefore they ought to distinguish themselves by their holy conversation. [2.] God's sanctifying us is a good reason why we should sanctify ourselves, that we may comply with the designs of his grace, and not walk contrary to them. If it be the Lord that sanctifies us, we may hope the work shall be done, though it be difficult: the manner of expression is like that, Co2 5:5, He that hath wrought us for the self-same thing is God. And his grace is so far from superseding our care and endeavour that it most strongly engages and encourages them. Work out your salvation, for it is God that worketh in you.
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SUMMARY
Leviticus 20:1 functions as a solemn and authoritative introductory formula, signaling the direct, personal, and non-negotiable communication of Yahweh to Moses. This verse serves as a pivotal preamble to the stringent moral and cultic laws detailed in Leviticus chapter 20, which delineate capital offenses related to idolatry, sexual perversion, and other practices that profoundly defile the covenant community. By unequivocally establishing the divine origin of these commands, the verse underscores the absolute necessity for Israel to maintain their distinct holiness and purity as God's chosen nation, setting them apart from the pagan practices of surrounding cultures and ensuring the sanctity of their relationship with their holy God.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that amplify its theological weight. Primarily, it functions as a Formulaic Opening, a common literary convention throughout the Pentateuch (e.g., Exodus 6:10, Numbers 1:1). This repetitive structure serves to constantly reinforce the divine origin and absolute authority of the laws and narratives that follow. It acts as a theological marker, reminding the reader that the subsequent text is not human wisdom but direct divine revelation. Furthermore, the phrase embodies Divine Fiat, emphasizing God's sovereign will and power through His spoken word. His "speaking" is presented as the very act that brings forth law and order, reflecting His creative power (Genesis 1:3). The concise nature of the statement also lends it an air of Solemnity and Gravity, preparing the audience for the serious and often life-or-death matters that will be addressed in the chapter, underscoring the profound importance of heeding God's decrees.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 20:1, though brief, is profoundly theological. It underscores the foundational principle of divine revelation: God is not silent but actively communicates His will to humanity. This communication is authoritative, personal, and purposeful, establishing the very basis for Israel's covenant relationship and their unique identity as a holy people. The verse highlights God's initiative in setting moral standards and defining holiness, which are essential for maintaining a right relationship with Him and for the flourishing of the community. It sets the stage for understanding that true holiness is not merely ceremonial but deeply ethical, requiring obedience to God's explicit commands, especially concerning the sanctity of life, marriage, and worship. The direct address from "the LORD" to "Moses" establishes a pattern of divine mediation that finds its ultimate fulfillment in Christ.
REFLECTION AND APPLICATION
This seemingly simple introductory verse carries profound implications for our lives today. It reminds us that our faith is rooted in the active, personal communication of a holy God. Just as God "spake unto Moses," He has spoken to us through His inspired Word, the Bible, and ultimately through His Son, Jesus Christ. This calls us to approach Scripture not as a mere historical text or a collection of human ideas, but as the authoritative, living voice of God, relevant and transformative for every generation. Our response to His word should be one of humble listening, diligent study, and obedient application, recognizing that His commands are for our good and His glory. The gravity of the laws introduced by this verse also prompts us to consider the seriousness of sin and the enduring call to holiness in our own lives, understanding that God's standards of purity and righteousness are eternal and reflect His unchanging, holy character. We are called to live lives set apart for Him, distinct from the defiling influences of the world.
Questions for Reflection
FAQ
Why is this introductory formula "And the LORD spake unto Moses, saying" repeated so often in the Pentateuch?
Answer: This formula is repeated frequently to serve several crucial theological and literary purposes. Theologically, it consistently reinforces the divine origin and absolute authority of the laws and narratives that follow. It ensures that the audience understands that these are not human inventions or traditional customs, but direct, authoritative revelations from Yahweh, the covenant God of Israel. This repetition underscores that God is actively engaged with His people, personally revealing His will. Literarily, it acts as a structural marker, signaling a new section of divine instruction or a shift in the narrative focus. It provides a consistent framework for the transmission of God's will through His chosen mediator, Moses, thereby legitimizing Moses' leadership and the entire Mosaic Law. This repetition highlights the foundational truth that Israel's entire existence and identity were predicated upon God's gracious and direct communication, as seen throughout books like Exodus and Numbers, emphasizing the enduring relevance of His spoken word.
CHRIST-CENTERED FULFILLMENT
While Leviticus 20:1 introduces laws given through Moses under the Old Covenant, it finds profound Christ-centered fulfillment in the ultimate revelation of God through His Son. The Old Testament consistently records that "the LORD spake unto Moses," but in the fullness of time, God "has spoken to us by his Son" (Hebrews 1:1-2). Jesus Christ is the living Word of God (John 1:1), the perfect embodiment and complete revelation of God's character and will. The laws introduced in Leviticus, though pointing to God's holiness and the seriousness of sin, also highlighted humanity's inability to perfectly fulfill them, thus revealing the need for a perfect sacrifice and a new heart. Christ, however, perfectly fulfilled the Law (Matthew 5:17) and, through His atoning sacrifice on the cross, provided the means for true holiness and reconciliation with God, which the Levitical system could only foreshadow (Romans 8:3-4). The divine authority that spoke through Moses now speaks definitively through Christ, who mediates a new and better covenant (Hebrews 8:6) and empowers believers to live lives of genuine holiness by the indwelling Holy Spirit (Romans 8:9-11). Thus, the pattern of God speaking to His people culminates in the person and work of Jesus, the ultimate revelation, mediator, and source of true purity.