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 20:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
But when we wish to examine the very letter of the words as given by Matthew, “He that speaks evil of father or mother, let him die the death,” consider whether it was taken from the place where it was written, “Whoso strikes his father or mother, let him die the death; and he that speaks evil of father or mother, let him die the death.” For such are the exact words taken from the law with regard to the two commandments; but Matthew has quoted them in part and in an abridged form, and not in the very words.
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Summary
Leviticus 20:9 pronounces a severe judgment: anyone who curses their father or mother is to be put to death, with the declaration that their blood is upon them, signifying self-inflicted guilt. This decree profoundly underscores the sanctity of filial piety and parental authority within ancient Israelite society, viewing such a transgression not merely as a verbal offense but as a profound act of rebellion against the divinely ordained social order and, by extension, against God Himself. The law highlights the foundational importance of the family unit as the bedrock of the community and the gravity with which God regards disrespect towards those entrusted with authority and the transmission of faith and values.
Context
Literary Context
Leviticus 20 is a critical component of the "Holiness Code" (Leviticus 17-26), a section of the Torah meticulously detailing the laws and regulations designed to distinguish Israel as a holy nation set apart for Yahweh. Following chapters that establish the purity required for worship and prohibit illicit sexual relations and child sacrifice, Chapter 20 specifically enumerates various capital offenses, reinforcing the stringent moral and ritual sanctity demanded of God's covenant people. This particular verse, addressing the extreme penalty for cursing parents, is situated among other severe judgments for offenses such as adultery, incest, bestiality, and cultic prostitution, collectively underscoring the profound seriousness of sins that defile both the individual and the community. It serves as a stark reminder that the call to holiness extends beyond ritual purity to encompass every aspect of interpersonal conduct and the maintenance of a just and ordered society.
Historical & Cultural Context
In ancient Israel, a theocratic society, the family was not merely a social unit but the foundational institution for the transmission of faith, values, identity, and the covenant heritage. Parental authority was deeply revered, viewed as an extension of God's own authority and a vital component of the covenant community's stability and perpetuation. To "curse" one's father or mother (a concept far more profound than mere verbal abuse, implying a profound act of contempt, rejection, or wishing evil upon them) was thus considered an egregious act of rebellion, striking at the very heart of the divine order and the fabric of society. This law reflects the patriarchal and familial structure of the time, where the honor of parents was intrinsically linked to the honor of God, as explicitly articulated in the Fifth Commandment. The severe penalty of death for such an offense highlights the extreme gravity with which God viewed any act that undermined the integrity of the family, challenged legitimate authority, or threatened the moral and social cohesion necessary for a holy nation.
Key Themes
Leviticus 20:9 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing that God's people must reflect His character in their conduct, not just their worship. The severe penalty underscores the importance of Divine Authority and the respect due to those God has placed in positions of leadership, particularly within the family. It highlights the Sanctity of the Family Unit as the foundational building block of society and the primary sphere for the transmission of covenant values. Furthermore, the phrase "his blood [shall be] upon him" powerfully conveys the theme of Personal Responsibility and the direct, self-inflicted consequences of sin, illustrating that certain transgressions carry an inherent judgment. This verse, therefore, is not merely about interpersonal dynamics but about the nature of sin as rebellion against God's established order and the high cost of such defiance in a holy community, echoing the broader call to obedience found throughout the law, such as in Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
This verb (H7043) signifies "to be (causatively, make) light, literally (swift, small, sharp, etc.) or figuratively (easy, trifling, vile, etc.); abate, make bright, bring into contempt, (ac-) curse, despise, (be) ease(-y, -ier), (be a, make, make somewhat, move, seem a, set) light(-en, -er, -ly, -ly afflict, -ly esteem, thing), [idiom] slight(-ly), be swift(-er), (be, be more, make, re-) vile, whet." In this context, it implies a profound act of devaluing, despising, or wishing evil upon someone, effectively stripping them of their honor and authority. It represents the antithesis of the honor and respect due to parents, a direct challenge to their God-given position and the divine order.
This verb (H4191) is a primitive root meaning "to die (literally or figuratively); causatively, to kill; [idiom] at all, [idiom] crying, (be) dead (body, man, one), (put to, worthy of) death, destroy(-er), (cause to, be like to, must) die, kill, necro(-mancer), [idiom] must needs, slay, [idiom] surely, [idiom] very suddenly, [idiom] in (no) wise." The repetition of the root in the Hebrew (môth yûmath) creates an emphatic statement, often translated as "shall be surely put to death" or "shall certainly die," underscoring the absolute certainty and non-negotiable nature of the penalty.
This noun (H1818) refers to "blood (as that which when shed causes death) of man or an animal; by analogy, the juice of the grape; figuratively (especially in the plural) bloodshed (i.e. drops of blood); blood(-y, -guiltiness, (-thirsty), [phrase] innocent." In the legal idiom "his blood [shall be] upon him," it signifies that the individual's death is a direct, just consequence of their own sin, and therefore, the community (or those who execute the judgment) is free from bloodguilt. It unequivocally places the culpability for the death squarely on the offender, emphasizing personal accountability before God and the community.
Verse Breakdown
"For every one that curseth his father or his mother"
This opening clause establishes the universal scope of the law ("every one") and precisely defines the transgression: an act of profound disrespect, reviling, or devaluing directed towards either parent. The inclusion of both "father" and "mother" highlights the equal importance of both paternal and maternal authority in God's eyes and the foundational nature of this relationship within the covenant community.
"shall be surely put to death"
This phrase unequivocally states the absolute and non-negotiable consequence for the transgression. The emphatic repetition inherent in the Hebrew construction (môth yûmath) underscores the extreme gravity of the offense and the unyielding nature of the divine judgment, leaving no room for leniency or doubt regarding the prescribed penalty. It signals that this is a capital crime.
"he hath cursed his father or his mother; his blood [shall be] upon him"
This concluding clause serves as both a reaffirmation of the transgression and a definitive legal declaration of culpability. The repetition of the offense ("he hath cursed his father or his mother") reinforces the direct causal link between the act and its severe consequence. The powerful legal formula "his blood [shall be] upon him" definitively assigns full responsibility for the death to the offender, absolving the community of any bloodguilt and underscoring that the death is a just and deserved outcome of their own actions, not an act of murder by the community.
Literary Devices
Leviticus 20:9 employs several potent literary devices to convey its message with maximum impact and clarity. Repetition is a key feature, notably in the reiteration of the phrase "curseth his father or his mother." This serves to emphasize the specific nature of the offense, ensuring there is no ambiguity about the forbidden act, and simultaneously underscores its extreme gravity. The certainty of the consequence is also reinforced through Emphatic Language, specifically the Hebrew construction môth yûmath (translated as "shall be surely put to death"), which powerfully conveys the absolute and non-negotiable nature of divine justice. Furthermore, the verse utilizes a powerful Legal Formula in "his blood [shall be] upon him." This idiom, common in Old Testament legal contexts, functions as a declaration of Culpability and Self-Inflicted Judgment, explicitly stating that the offender's death is a direct and just consequence of their own actions, thereby absolving the community from any bloodguilt. This device highlights the principle of personal responsibility before God. While not strictly hyperbole, the severity of the death penalty for a verbal act also functions as a form of Hyperbolic Emphasis, dramatically illustrating the profound importance of filial piety and the sanctity of the family unit within the theocratic society, serving as a powerful deterrent and a clear statement of God's values regarding authority and social order.
Theological and Thematic Connections
Leviticus 20:9 profoundly connects to the broader biblical themes of divine authority, the sanctity of life, and the foundational importance of the family unit within God's covenant community. This severe law is a direct echo and amplification of the Fifth Commandment to "Honor your father and your mother," revealing the depth of God's concern for the established social order and the respect due to those He places in positions of authority. To curse one's parents was seen as an act of profound rebellion against God Himself, undermining the very fabric of a society built on covenant and obedience. The principle of "his blood [shall be] upon him" also underscores the theme of personal responsibility and the direct, self-inflicted consequences of sin, illustrating that certain transgressions carry an inherent, just judgment. This verse, therefore, is not merely about family dynamics but about the nature of sin as rebellion against divine order and the high cost of such defiance in a holy community, emphasizing that true holiness extends to every sphere of life, including the most intimate relationships.
Reflection and Application
While the specific civil penalty of capital punishment for cursing parents belongs to the judicial laws of the Old Covenant, designed for ancient Israel as a theocratic nation, the underlying moral principle of honoring and respecting authority, particularly parental authority, remains profoundly relevant and eternally significant for believers today. This verse serves as a powerful reminder of God's high regard for respect, order, and the sanctity of family relationships, which are foundational to societal well-being and spiritual health. It challenges us to examine our own attitudes towards those in authority, whether parents, elders, spiritual leaders, or even civil authorities, recognizing that disrespect or rebellion against legitimate authority can be seen as a serious offense in God's eyes. The gravity of the Old Testament law compels us to cultivate a heart of honor, not just in outward actions but in our inner disposition, understanding that true honor flows from a recognition of God's design and sovereignty. It calls us to reflect on the profound implications of our words and attitudes, understanding that they carry immense weight and can either build up or tear down, ultimately reflecting our alignment with or rebellion against divine order and the principles of love and respect.
Questions for Reflection
FAQ
Why was the penalty so severe for a verbal offense like cursing parents?
In ancient Israel, words were not merely abstract sounds but were understood to carry immense power, capable of creating or destroying, blessing or cursing. To "curse" (Hebrew, qâlal') someone, especially a parent, was far more than a casual insult; it was a profound act of devaluing, wishing evil upon, or rejecting their God-given authority and very existence. This was seen as a direct affront to the divine order and the foundational unit of society. Parents were God's primary representatives in the home, responsible for raising children in the covenant and transmitting faith. Therefore, rebellion against parents was considered tantamount to rebellion against God Himself, a direct violation of the covenant relationship. The severity of the death penalty underscored the absolute importance of filial piety, the sanctity of the family, and the maintenance of social and moral order within a holy nation. It served as a stark deterrent to preserve the integrity of the community and its covenant relationship with God, as seen in other severe penalties for offenses that undermined the nation's spiritual and social fabric, such as child sacrifice or idolatry (e.g., Leviticus 20:2).
Does this law apply to Christians today?
While the civil penalty of capital punishment for cursing parents was part of the Old Covenant's judicial law specifically for ancient Israel as a theocracy, it is not directly applied to Christians in the New Covenant era. The New Testament clarifies that believers are not under the Mosaic Law as a system of salvation or civil governance (e.g., Romans 6:14). However, the underlying moral principle—the command to honor and respect parents—remains eternally valid and profoundly relevant. The New Testament reaffirms this principle, for example, in Ephesians 6:1-3, where honoring parents is linked to a promise of blessing. While the specific legal consequence has changed with the advent of Christ and the New Covenant, the spiritual gravity of disrespecting authority, particularly parental authority, has not diminished. Christians are called to live lives of honor and respect, recognizing that all legitimate authority ultimately derives from God. The severity of the Old Testament law serves as a powerful reminder of how seriously God views rebellion and dishonor, prompting believers to cultivate a heart of reverence and submission to His established order.
Christ-Centered Fulfillment
Leviticus 20:9, with its severe penalty for cursing parents, powerfully highlights humanity's profound inability to perfectly uphold God's righteous standards and the dire consequences of rebellion against divine authority. This law, like all of the Old Covenant, points to our desperate need for a Savior. Jesus Christ perfectly fulfilled the law's demands, living a life of absolute obedience and honor, not only to His earthly parents but, supremely, to His Heavenly Father, even to the point of death on a cross (Philippians 2:8). He is the true Son who never cursed His Father but always glorified Him, declaring, "I always do what pleases Him" (John 8:29). Moreover, Christ bore the curse of the law for us, becoming a curse on our behalf, so that we might be redeemed from its condemnation (Galatians 3:13). The phrase "his blood [shall be] upon him" finds its ultimate reversal and profound fulfillment in Christ, whose innocent blood was shed for us on the cross, taking our guilt upon Himself so that our blood would not be upon us, but rather His righteousness would be imputed to us (2 Corinthians 5:21). Through His atoning sacrifice, we are reconciled to God, empowered by the Holy Spirit to live lives of honor and obedience, not out of fear of condemnation but out of grateful response to His immeasurable grace (Romans 8:3-4). He is our perfect example and the divine source of our ability to truly honor God and those He has placed in authority over us.