Leviticus 19—a Collection of Moral and Spiritual Principles

In Exodus 20 God ecord, followed by many other laws (21-24). Instructions relating to the sacrifices for the people and the priests are found in the first seven chapters of Leviticus. But in this section of Leviticus is a blending of moral, spiritual, and ceremonial concepts.

It begins with a passage quoted by an inspired apostle in 1 Peter 1:15-16. The Lord spoke to Moses, saying, "Speak to all the congregation of the children of Israel, and say to them, 'You shall be holy, for I the Lord your God am holy'" (Lev. 19:1-2). These instructions were not merely for the Levites; holiness was required of all Israel. We should be reminded that the same thing is true for all Christians, which is the reason this verse is repeated in the New Testament. But much more on this subject is found in the New Testament, as the following verses reveal:

Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7:1).

For God did not call us unto uncleanness but in holiness (1 Thess. 4:7).

I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service (Rom. 12:1).

God has always—under every covenant—commanded modesty in connection with holiness. In the Garden of Eden, for example, God clothed Adam and Eve with tunics of skins (Gen. 3:21). They were not properly clothed until their bodies were covered from their shoulders to their knees, a description set forth by most scholars. Yet today Christian women often choose to wear bare shoulders and skirts that are three or more inches above the knee. Other modern outfits include long slits in skirts and holes in the material that expose the flesh in various parts of the body.

What is the purpose of such things—to draw attention to the flesh or to the spiritual person that is wearing the clothes? Why do Christian women and teens select immodest clothing? This problem was diagnosed by the apostle Paul centuries ago:

And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God (Rom. 12:2).

We cannot allow the world to set the standards for dress or for entertainment. They care nothing for God or for modesty. They know full well what immodest dress leads to, and they are all for it.

Holiness relates to several of the topics discussed in Leviticus 19. Keeping God's commandments, as well as the intent of them, keeps people holy. Verse 3 reminds the people of the 5th and 4th commandments: revering father and mother and keeping God's Sabbaths. Most probably think there is no way the people could forget these important commandments, but people are often forgetful. God reminds them again of an application of the fifth commandment just a few verses later: "For everyone who curses his father or his mother shall surely be put to death. He has cursed his father or his mother. His blood shall be upon him" (20:9).

In the book of Numbers, a man was found gathering sticks on the Sabbath day. After consulting with God, they brought the man outside the camp and stoned him (Num. 15:32-36). Obviously, it does not take people long to forget God's commandments. And for that reason God again repeats the first two commandments 19:4). No one should worship another God; it is idolatry, and no one should make a molded image designed to represent God.

Leviticus 19:5-8 repeats instructions concerning the peace offering. It was to be offered of a person's own free will. It could be eaten by the one offering it for two days. On the third day, it was to be burnt, and anyone who would presume to eat it at that point was to be cut off from the people. (The priests had to eat their portion the same day—Lev. 7:15).

Compassion and More Commandments

The next topic concerns making provisions for the poor and the stranger (19:9-10). Israel was commanded to leave gleanings in the corner of their fields and not remove every grape from their vineyards. This is not the same as a welfare program since the poor and the stranger still had to do a certain amount of work in order to receive the blessings.

Verses 11-12 mention briefly commandments #3, #8, and #9: "You shall not steal, nor deal falsely, nor lie to one another. And you shall not swear by My name falsely, nor shall you profane the name of your God: I am the Lord" (19:11-12). Shortly thereafter an Israelite woman's son blasphemed the name of the Lord. They took him outside the camp, and those who heard him laid their hands on his head while the rest of the congregation stoned him (Lev. 24:11-16). God's name is to be regarded as holy and treated reverently.

One foul custom of the world is to use God's name frivolously. Even in texting, people often use OMG. This is inappropriate. We no longer stone people, but we should correct anyone who uses the Lord's name this way. It is a reflection of society's influence that Christians are tempted to repeat these phrases. We, of all people, must treat God's name as holy.

Not only must an Israelite not steal, he is not to defraud his neighbor in any way. The one who hires him must pay him his wages at the end of the day. Neither could he resort to acts of cruelty, such as cursing the deaf or tripping a blind man (they must have been desperate for humor). Justice was to be impartial. Judgment was not to be given to the poor just because he was poor nor to the mighty just because he was mighty. Judgments were to be rendered based on the merits of the case. No one was to be a talebearer—something that is mentioned frequently in Proverbs; apparently this warning was insufficient. Especially was lying heinous if it would cost a neighbor his life (19:13-16).

Hate and Love

Many of the above actions might be prompted by hating one's brother, which is one of the most serious things an Israelite then or a Christian today can do. So, God makes it plain: "You shall not hate your brother in your heart" (v. 17a). If this attitude is present, it will cripple a congregation—or the church as a whole. However, by way of contrast, one should rebuke a neighbor if he is guilty of sin (17b). This addendum implies two things: 1) Rebuking a brother does not mean that one is a hater; 2) One should not be fearful of being called a hater because he rebukes. The alternative is to say nothing and bear sin because of him. Sometimes, criticism may be construed as hatred, and perhaps zeal might make it look so, but such a conclusion should not be drawn unless sufficient information is available.

It is not up to any individual to take personal vengeance or bear a grudge against another. In fact, "…you shall love your neighbor as yourself: I am the Lord" (v. 18). Jesus identified this Scripture as one of the two Great Commandments (Matt. 22:37-40). Who would have thought to look in Leviticus for it—instead of, say, Exodus 20? But here it is. No portion of the Word of God should be minimized or overlooked.

After a warning to keep God's statutes, He gives three unusual commandments: 1) Don't let your livestock breed with another kind; 2) Don't sow your field with mixed seed; and 3) Don't wear a garment of mixed linen and wool. No reason is assigned for these laws; they are not repeated in the New Testament (v. 19).

Various sexual situations occurred then, just as they do today. If a woman is betrothed as a concubine to one man but lies with another, she and the man shall be scourged (presumably she was complicit in the act since she did not scream for help). She is not put to death because she was not a free woman (v. 20). The man must bring his trespass offering to the door of the tabernacle so that the priest could make atonement for his part in the sin. The priest would offer it for him, and he would be forgiven (19:21-22). While the action of prostituting one's daughter is grotesque, it was necessary (apparently) to include it, lest the land become full of wickedness (v. 29).

Treatment of the Land and Various Customs

When Israel entered the land and planted trees, they were forbidden to eat of them for three years. The fourth year the fruit was to be regarded as holy and devoted to the Lord. In the fifth year Israel was allowed to eat of the fruit of the land (19:23-25).

The Israelites were to eat nothing with the blood; some of the heathen nations did so, but it was strictly forbidden for them because the life is in the blood (v. 26a; cf. Lev. 17:10-11). Also denied were the practices of divination and soothsaying (19:26b). Occult practices continue to be tempting to many young people and adults today; all such should be avoided.

"You shall not shave around the sides of your head, nor shall you disfigure the edges of your beard" (v. 27). This probably refers to not doing what many of the idolatrous nations did. These things are not repeated in the New Testament, but the principle of Romans 12:1-2 is still pertinent, and notice that God does call it a disfigurement.

"You shall not make any cuttings in your flesh for the dead, nor tattoo marks on you: I am the Lord" (v. 28). Once again, the reason for such practices may have been to be like the nations around them, but Christians today should avoid any efforts to appear like those in the world who have little or no understanding of God. Why should the children of God be impressed with what the children of Satan are doing?

Again, God gives the charge to keep His Sabbaths and reverence His sanctuary (19:30). Although some brethren occasionally use the wrong terminology, we do not, in fact, have a sanctuary today. The church is the temple of God (1 Cor. 3:16-17). We should respect our bodies and our brothers and sisters who are part of that same body. Ways to defile this temple include engaging in backbiting, expressing hateful attitudes, and sowing discord among brethren (Pr. 6:19).

Another warning involves the occult—prohibitions to use mediums and familiar spirits (which might involve being part of a séance). No power exists in such things; it is the attitude that rejects God as being all-sufficient that is wrong. We either trust Him, or we do not. Some may regard such practices as harmless, but God does not. We should not seek such things or be defiled by them (v. 31).

Respect is again invoked—this time toward the elderly (v. 32). Also, strangers are not to be mistreated and should be regarded and loved as if they were born in their midst. Why? Israel was a stranger once in the land of Egypt (vv. 33-34). A final caution against defrauding neighbors closes out the chapter. No injustice should exist; all weights, measurements, and balances should be correct (35-36a). Why are all these things to be observed? The answer is that Jehovah is their God; He brought them out of Egypt, and therefore they owe Him. Do Christians not owe Him for our salvation?