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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 20:8 functions as a profound theological capstone within a chapter that meticulously details severe penalties for various defiling practices, underscoring God's unwavering expectation for Israel's active obedience to His divine statutes. It articulates that their diligent adherence to His commands is inextricably linked to His sovereign work of setting them apart as a holy nation, emphasizing that true holiness is not merely a human endeavor but fundamentally a transformative act initiated, sustained, and completed by the LORD Himself.
CONTEXT
Literary Context: Leviticus 20 is an integral part of the "Holiness Code" (Leviticus 17-26), a section of the book dedicated to delineating the standards of purity and holiness required of God's covenant people. This particular chapter meticulously outlines a series of capital offenses, primarily focusing on severe sexual immoralities (such as incest, adultery, bestiality, and homosexual acts) and idolatrous practices (including child sacrifice to Molech and consulting forbidden mediums). These prohibitions serve to establish clear, non-negotiable boundaries between Israel and the surrounding pagan nations, highlighting the stark contrast between their defiling practices and the holy conduct expected of those consecrated to Yahweh. Leviticus 20:8 acts as a powerful theological summary for these specific laws, reiterating the fundamental principle that obedience to God's commands is the essential means by which Israel lives out its consecrated identity. Crucially, it also declares that God Himself is the ultimate enabler of this distinction, echoing the broader calls to holiness found throughout the book, such as in Leviticus 11:44-45 and Leviticus 19:2.
Historical & Cultural Context: The divine laws recorded in Leviticus were given to the nascent nation of Israel, recently liberated from centuries of bondage in Egypt and now encamped at Mount Sinai, poised to enter the Promised Land of Canaan. This land was deeply entrenched in pagan religious systems characterized by rampant cultic prostitution, abhorrent child sacrifice, and pervasive forms of divination and sorcery. God's commands in Leviticus 20 were meticulously designed to establish Israel as a people utterly distinct from these corrupt surrounding cultures, thereby reflecting the intrinsic holiness of their God. This distinction was not merely for ethical purity but was foundational to their unique covenant relationship with Yahweh, a covenant inaugurated at Sinai (Exodus 19:5-6). The recurring phrase "I am the LORD" (Hebrew: Yahweh) frequently punctuates these laws, serving as an authoritative divine warrant and a powerful reminder of God's supreme sovereignty, His unwavering covenant faithfulness, and His singular identity as the one true God who actively sets His people apart for Himself.
Key Themes: Leviticus 20:8 encapsulates several core themes prevalent throughout the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing that God is inherently holy and demands holiness from His people, not as an abstract concept but as a tangible reality manifested in their daily lives and moral conduct. This verse also highlights the theme of Covenant Obedience, stressing that Israel's relationship with Yahweh is conditional upon their active "keeping" and "doing" of His statutes, which are expressions of His divine will. Furthermore, it powerfully articulates the theme of Divine Initiative in Sanctification, revealing that while human responsibility is crucial, the ultimate source and enabler of Israel's holiness is God Himself. This interplay of divine grace and human response is a foundational theological truth that permeates the entire biblical narrative, from the initial call of Abraham to the New Covenant's emphasis on God's Spirit empowering believers to live holy lives (Ezekiel 36:27).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 20:8 masterfully employs several significant literary devices to convey its profound theological message. There is a clear Assertion of Divine Authority through the emphatic declaration "I am the LORD," which serves as the ultimate warrant for the preceding commands and the immutable basis for God's sanctifying work. The verse's structure exhibits a form of Covenant Language, where human obligation ("keep my statutes, and do them") is directly and inextricably linked to divine promise and action ("I am the LORD which sanctify you"). This creates a powerful Cause and Effect relationship, where human obedience is presented as the pathway through which God's sanctifying power is experienced and manifested in the lives of His people. Furthermore, the verse demonstrates Emphasis through its concise and conclusive formulation, acting as a summary statement that distills the essence of the chapter's demands into a foundational theological principle. The pairing of "keep" and "do" creates a Merism, encompassing the totality of obedience – both the internal adherence of the heart and the external action of the hands.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 20:8 profoundly articulates the intricate interplay between divine initiative and human responsibility in the process of sanctification. It reveals that holiness is not merely an ethical pursuit achieved solely by human effort, but is fundamentally a gift and an ongoing work of God, to which humanity is called to respond in active, willing obedience. God, as the sovereign LORD, is the ultimate source and enabler of holiness, setting His people apart for Himself and empowering them to live in a manner that reflects His character. This concept establishes a foundational pattern for the entire biblical narrative: God calls, God enables, and humanity responds. True holiness, therefore, is not a static state but a dynamic, relational journey—a life lived in continuous consecration to the One who sovereignly sanctifies.
REFLECTION AND APPLICATION
Leviticus 20:8 calls believers today to a deep and searching reflection on the nature of their ongoing walk with God. While the ceremonial aspects of the Mosaic Law are no longer binding for Christians, the profound theological principle embedded in this verse remains eternally relevant: our active obedience to God's moral commands is not merely a legalistic requirement but an integral, indispensable part of our relationship with Him and a tangible demonstration of His ongoing, transformative work within us. We are called to live lives set apart for God, distinct from the prevailing values, practices, and temptations of the world around us. This distinctiveness is not achieved by our own strength, self-righteousness, or asceticism, but by the indwelling and empowering presence of the Holy Spirit, who enables us to pursue and embody holiness. Our pursuit of holiness is, therefore, a willing and grateful response to God's initiating love and His active work of sanctification in our lives. This verse serves as a powerful reminder that our unique identity as followers of Christ stems from both our earnest commitment to His teachings and His transformative power, which continually shapes us into His likeness, enabling us to reflect His character to a watching world. It is a profound call to yield to God's sanctifying work, trusting that true holiness is a divine-human partnership where His power enables our willing and joyful obedience.
Questions for Reflection
FAQ
What does "sanctify" mean in the context of Leviticus 20:8?
Answer: In Leviticus 20:8, "sanctify" (Hebrew: qadash) signifies that God actively sets His people apart, consecrates them, and makes them holy. It is not merely a declaration that God is holy, but that He causes or enables Israel to be holy. This involves a divine act of purification and dedication, distinguishing them from the common, profane, or pagan, and dedicating them for His exclusive service and purpose. It implies a transformation of their character and conduct to reflect His own holy nature, allowing them to live in a way that is pleasing to Him and distinct from the surrounding pagan nations, as seen throughout the Book of Leviticus.
Is this verse still relevant for Christians today, given that we are not under the Old Testament law?
Answer: Absolutely. While Christians are no longer under the Mosaic Law as a means of salvation or for its ceremonial practices, the underlying theological principles of Leviticus 20:8 remain profoundly relevant and foundational for New Testament believers. The call to "keep my statutes, and do them" translates into a Christ-centered obedience to God's moral commands and the teachings of Jesus found in the New Testament. More importantly, the declaration "I am the LORD which sanctify you" highlights that holiness is primarily a divine work. For believers in Christ, this work is accomplished through Jesus' atoning sacrifice and the indwelling power of the Holy Spirit, who empowers us to live a life set apart for God. Our pursuit of holiness is a grateful response to God's grace and an ongoing process of being conformed to the image of Christ (Romans 8:29).
CHRIST-CENTERED FULFILLMENT
Leviticus 20:8, with its profound declaration "I am the LORD which sanctify you," finds its ultimate and most complete fulfillment in the person and work of Jesus Christ. While the Old Testament law revealed God's perfect standard of holiness and His earnest desire to set His people apart, it also starkly exposed humanity's inherent inability to perfectly "keep" and "do" His statutes. Jesus, however, perfectly fulfilled every requirement of the law, living a life of absolute obedience and impeccable holiness, entirely without sin (Hebrews 4:15). He is the Holy One of God, and through His sacrificial death on the cross, He became the singular means by which God truly sanctifies His people. We are not sanctified by our own flawed efforts to keep the law, but by God's gracious and decisive act in Christ. Hebrews 10:10 unequivocally declares, "we have been sanctified through the offering of the body of Jesus Christ once for all." Furthermore, 1 Corinthians 1:30 beautifully articulates that Christ Jesus "became to us wisdom from God, righteousness and sanctification and redemption." The Holy Spirit, the promised Helper sent by Christ, indwells believers, empowering them to live out the holiness that is already theirs positionally in Christ, enabling them to "keep and do" God's will not out of legalistic compulsion, but out of grateful love and transformed hearts (Romans 8:4). Thus, the divine promise of sanctification, first articulated in the Old Covenant, is perfectly and gloriously realized in the new covenant through our living union with the risen Christ.