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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.
Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ; As obedient children, not fashioning yourselves according to the former lusts in your ignorance: But as he which hath called you is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy; for I am holy. [Leviticus 20:7] And if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God. Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently: Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. For all flesh is as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away: But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.
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SUMMARY
Leviticus 20:7 presents a foundational command within the Mosaic Law, emphasizing the core expectation for the people of Israel: to live a life set apart for God. This verse encapsulates the essence of biblical holiness, directly linking human conduct to the very nature of God and serving as a divine imperative for their covenant relationship.
CONTEXT
Literary Context: This command is strategically placed within Leviticus 20, a chapter detailing severe penalties for various forms of idolatry, child sacrifice (to Molech), and sexual immorality. The preceding verses, such as Leviticus 20:1-6, outline the dire consequences for those who defile themselves, particularly through offering children to Molech or consulting mediums. The exhortation in Leviticus 20:7 serves as a crucial ethical and spiritual imperative, distinguishing God's chosen people from the defiling customs of the surrounding nations. It is immediately followed by Leviticus 20:8, which reinforces the divine agency in Israel's sanctification ("I am the LORD which sanctify you"), highlighting the interplay between human responsibility and divine grace. The entire chapter, and indeed the book of Leviticus, is largely a guide to holy living and worship for the ancient Israelites, culminating in a summary statement in Leviticus 20:26 that reiterates the call to be holy because God is holy.
Historical & Cultural Context: The commands in Leviticus, including the call to holiness, were given to Israel as they stood on the brink of entering Canaan, a land saturated with pagan religious practices and moral depravity. The indigenous Canaanite inhabitants engaged in abhorrent rituals such as child sacrifice, as prohibited in Leviticus 18:21, and a wide array of sexual perversions, including incest, bestiality, and homosexual acts, detailed in Leviticus 18:6-23. God's command for Israel to "sanctify yourselves" and "be ye holy" was a direct counter-cultural mandate. It reinforced the unique covenant relationship between the LORD and Israel, established at Sinai, as recorded in Exodus 19:5-6, where their conduct was to reflect His divine character. Their holiness was not merely for their own purity but also served as a powerful testimony to the surrounding nations, demonstrating the distinctiveness and moral superiority of the God of Israel compared to the pagan deities.
Key Themes: Leviticus 20:7 contributes significantly to several major themes woven throughout the book of Leviticus and the Pentateuch. The overarching theme is Holiness, both God's intrinsic holiness and the call for His people to reflect that holiness in their lives. This verse underscores the Covenant Relationship between Yahweh and Israel, where obedience to divine commands is a necessary response to God's gracious election and a means of maintaining fellowship. It also highlights the theme of Separation and Distinction, as Israel is commanded to be set apart from the defiling practices of the surrounding nations, as explicitly stated in Leviticus 20:26. Furthermore, the verse subtly touches upon Divine Authority and Sovereignty, as God's identity ("I am the LORD your God") serves as the ultimate ground for His commands, establishing His right to dictate the moral and ethical standards for His people.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 20:7 employs several significant literary devices that amplify its message. The primary device is the Imperative Mood, evident in "Sanctify yourselves" and "be ye holy." These are direct commands, underscoring the divine authority behind the instruction and the non-negotiable nature of holiness for God's people. There is also a clear example of Synthetic Parallelism between "Sanctify yourselves" and "be ye holy." While both convey the concept of holiness, the first emphasizes the active process of setting oneself apart, while the second focuses on the resulting state of being holy. They are not merely repetitive but build upon each other, showing that active consecration leads to a holy character. Finally, the verse concludes with a powerful Motive Clause: "for I am the LORD your God." This common feature in Mosaic Law provides the theological grounding and divine imperative for the preceding commands. It roots human obedience directly in God's character, His covenant relationship with Israel, and His sovereign identity, making holiness a logical and necessary response to who God is.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 20:7 encapsulates the profound truth that human holiness is not an arbitrary demand but a direct reflection of God's intrinsic nature. God's holiness is His fundamental attribute—His absolute purity, moral perfection, and transcendence over all creation and sin. As the Creator and Covenant-Keeper, He calls His people to mirror His character, enabling genuine communion and preventing the defilement that would break their sacred relationship. This verse establishes holiness as both a positional reality (set apart by God) and a practical imperative (living a set-apart life), rooted in the divine "I AM."
REFLECTION AND APPLICATION
For believers today, the command of Leviticus 20:7 remains profoundly relevant, transcending its original ceremonial context to speak to the spiritual and ethical dimensions of our lives. Holiness is not merely an archaic concept or an optional pursuit; it is a divine mandate rooted in God's unchanging character and essential for a vibrant relationship with Him. It calls us to an intentional, active separation from the defiling influences of the world and a dedicated consecration to God's purposes. This means striving for moral purity in our thoughts, words, and actions, recognizing that our bodies are temples of the Holy Spirit. It also entails consecrating our time, talents, and resources to God's service and glory, living in a way that demonstrates His holiness to a watching world. Our holiness is not a means to earn salvation, but a grateful response to His saving grace, enabling us to walk worthy of the calling we have received.
Questions for Reflection
FAQ
Is the Old Testament concept of holiness the same as the New Testament concept?
Answer: While the fundamental essence of holiness—being set apart for God and reflecting His character—remains constant across both testaments, its expression, basis, and enabling power differ significantly. In the Old Testament, holiness was largely tied to ritual purity, covenant obedience, and national distinctiveness, often achieved through external acts, sacrificial systems, and adherence to the Law. Israel was called to be holy as a nation, distinct from the pagan world, as seen in Leviticus 19:2. In the New Testament, holiness is primarily an internal transformation by the Holy Spirit, made possible by Christ's atoning sacrifice. Believers are declared holy (positional holiness) by virtue of their union with Christ, as articulated in 1 Corinthians 1:30, and are then called to live out that positional holiness practically (progressive sanctification) through the power of the Spirit, as exhorted in Romans 12:1-2. The emphasis shifts from external separation from pagan practices to internal separation from sin and dedication to Christ, enabled by grace, not law.
Why is God's holiness so central to His commands for His people?
Answer: God's holiness is His most fundamental attribute, encompassing His moral purity, transcendent majesty, and absolute separation from all sin and imperfection. As the Creator and Covenant-Keeper, He is the ultimate standard of all goodness, truth, and righteousness. For His people to truly reflect Him, enjoy fellowship with Him, and bear His name, they must align with His nature. The command "be ye holy" is not an arbitrary rule but an invitation to participate in His character, enabling genuine communion and preventing defilement that would break the covenant relationship. It is a call to be like the One who has chosen and redeemed them, as beautifully summarized in Psalm 99:9. Their holiness validates His character to a watching world and ensures the integrity of their relationship with Him.
CHRIST-CENTERED FULFILLMENT
The Old Testament command in Leviticus 20:7, "Sanctify yourselves therefore, and be ye holy: for I [am] the LORD your God," finds its ultimate fulfillment and enablement in Jesus Christ. He is the Holy One of God, perfectly embodying divine holiness in His life, death, and resurrection. Through His atoning sacrifice on the cross, Jesus accomplished what the Old Covenant sacrifices could only foreshadow: He made us holy, not merely by external rituals but by cleansing us from sin and imputing His righteousness to us, as affirmed in Hebrews 10:10. We are "sanctified through the offering of the body of Jesus Christ once for all." Furthermore, the indwelling Holy Spirit empowers believers to live out the holiness commanded in the Old Testament. This is not a self-effort to earn God's favor, but a Spirit-empowered transformation, enabling us to "walk in newness of life," as described in Romans 6:4. Thus, the call to "be holy" is no longer a burdensome law but a gracious invitation to reflect the character of Christ, who is our sanctification, as declared in 1 Corinthians 1:30, and to live in union with the Holy God who has called us into His marvelous light.