Leviticus 19
DOYLYthe Lord.] In the Mosaick Law, the love of God is made the ruling principle of the love of our neighbour, or of benevolence to mankind. In this passage, the emphatick conclusion, “I am the Lord,” intimates that they should obey the precept of loving their neighbour, for the Lord’s sake. Dr. Hales.
—nor print any marks] This imprinting of marks or signatures was understood to be fixing a badge or characteristick of the person’s being devoted to some false deity. Bp. Patrick.
— shall stone him with stones.] The stoning with stones was the peculiar punishment denounced in this and some other cases, particularly adultery and blasphemy, chap. xxiv. 14. Bp. Patrick.
To be stoned to death was a most grievous and terrible infliction. When the offender came within four cubits of the place of execution, he was stript, and his hands bound. The first executioners of the sentence were the witnesses, who generally pulled off their clothes for the purpose. In their turns, they each threw a large stone at his breast; and, if he was not despatched by these, all the people, that stood by, threw stones at him till he died. Lewis.
Leviticus 19:16
- — as a talebearer] As an informer. The word literally signifies, a merchant or pedlar: it here means a person who drives a trade by carrying about tales and accusations, which disturb the peace, and sometimes endanger the lives, of men. Bp. Kidder. — neither shalt thou stand against the blood] Neither shalt thou be a false witness against thy neighbour, so as to endanger his life. Bp. Patrick.
Leviticus 19:17
- — thou shalt — rebuke thy neighbour.] Thou shalt rebuke thy neighbour for his fault, and endeavour to convince him of it; and “not suffer sin upon him,” that is, not suffer him to go on in his sin for want of telling him of it. In the margin, the latter words are translated, “that thou bear not sin for him;” meaning, that, by forbearing to reprove thy neighbour, thou mayest not bring his guilt upon thyself. Bp. Patrick. In many cases direct remonstrances to the faulty are necessary, which, therefore, such, as with propriety can, are bound to make; and whatever reluctance they may find in so painful a work, must “in any wise rebuke their neighbour, and not suffer sin upon him,” for the omission of it is interpreted to be “hating him in their heart.” Timely admonition may stop him short just at the entrance upon a wrong course. Even those, who are farther gone, may yet be recalled by a lively representation of their guilt and danger. But then we must be very careful, that we never bring a charge, unless we have incontestable proof of its truth; that a genuine friendly concern be evidently the principle of all we say; that we express more sorrow than anger, where circumstances will allow it; that we use tender expotulations by choice, and harsh expressions only when nothing else will prevent ruin; and then also with such attention as may reconcile the person concerned, if possible, to the liberties taken with him by the conviction that they are taken unwillingly. Abp. Secker.
Leviticus 19:19
- — Thou shalt not let thy cattle &c.] These mixtures seem to have been forbidden chiefly with a reference to some idolatrous practices prevailing in those times; also to cause a greater abhorrence of those immoral and filthy mixtures, mentioned in the foregoing chapter, especially those of verses 22, 23. Bp. Patrick, Pyle. Since the things which are here prohibited are not morally evil, there might be a further meaning in these laws, namely, that the Jews should abstain from all impurities, and that they should have no intercourse, and contract no marriages with idolatrous neighbours. Dr. Jortin. — thou shalt not sow thy field with mingled seed.] This law was possibly given in opposition to the Zabians and Amorites, who designed honour to their gods by planting their vines and sowing their seeds together, hoping, on this account, to obtain a more plentiful vintage and crop. Dean Spencer. — a garment mingled of linen and woollen] These garments of mixed substances were ordinarily worn by the Zabians, in token of gratitude and honour to their deities, whom, according to the several provinces which they assigned them, as presiding over the affairs of men, they looked upon as the distributors and donors of these and the like conveniences. Dean Spencer.
Leviticus 19:20
- — she shall be scourged:] Rather, as in the margin, “there shall be a scourging;” that is, the cause of scourging to both. Biblioth. Bibl.
Leviticus 19:23
- — as uncircumcised:] As profane and refuse. This precept seems to have been enjoined, to draw them off from the practices of idolaters, whose custom it was, to offer up to their idols part of the firstfruits of their Before CHRIST 1490. by any. proached by, or, for man. shall be a scourging. Divers laws and ordinances. Before CHRIST 1400. hallness of praises to the LORD. fruit thereof shall be † holy to praise the LORD withal.
Leviticus 19:25
25.—in the fifth year] So long their faith and dependence on God were to be tried; and they had the promise of their reward annexed, if they failed not in it, namely, “that it may yield unto you the increase thereof.” Biblioth. Bibl.
Leviticus 19:26
26.—with the blood:] At or over the blood: this was in opposition to the magical rites of the ancient idolaters, when they would convene demons or departed souls, whom they supposed to be delighted with a festival of blood: while the votaries fed upon the flesh, in order to inform themselves about uncertainties and futurities. Dean Spencer. —neither shall ye use enchantment,] Neither shall ye make any superstitious observation of events or omena, by which men pretend to divine future events; nor “observe times,” vainly imagining some to be lucky, others unlucky. Dr. Wells. 27.—Ye shall not round the corners of your heads, &c.] The prohibitions given in this verse are made in opposition to some idolatrous and superstitious practices of the heathens. “Ye shall not round the corners,” that is, round the ends of the hair of your heads, as was done by the heathen, either as a part of superstitious funeral ceremonies, or in honour of particular idols,— nor “make cuttings in your flesh;” supposed by some to have been a method of pacifying infernal spirits, so as to make them propitious to the dead,—nor “print any marks upon you,” as did the Gentiles, to shew what false god they worshipped. Pyle, Dr. Wells. The Hebrew word translated corners signifies also the extremities of any thing; and the meaning is, they were not to cut their hair equal behind or before, as the worshippers of the stars and planets, particularly the Arabians, did. There are those however, who think it refers to a superstitious custom among the Gentiles, in their mourning for the dead. They cut off their hair round about, and threw it into the sepulchre with the bodies of their relations and friends, and sometimes laid it upon the face or breast of the dead, as an offering to the infernal gods, whereby they thought to appease them and make them kind to the deceased. Burder.
Leviticus 19:28
28.—not make any cuttings—for the dead,] It was a fashion in some countries of the Gentiles, to express their grief for the loss of their friends by these incisions. Biblioth. Bibl. One reason why God was pleased to forbid these extravagant and violent expressions of grief so solemnly
Leviticus 19:29
- Do not prostitute thy daughter,] This horrible practice had prevailed with some heathens, even in the service of their idols. Dr. Wells.
Leviticus 19:31
- Regard not them that have familiar spirits, &c.] Go not to consult them, nor follow their directions. It is uncertain what is exactly meant by the word “familiar spirits” in this place: it is supposed by some to allude to those who imposed on mankind, by pretending to have a spirit or demon speaking from within their bodies. Bp. Patrick. —wizards,] Cunning or wise men, who pretended to tell what was not to be known by natural causes or ordinary means. Bp. Kidder. Fortunetellers, whose practices tended to create a distrust of Providence. Pyle. See the note on chap. xx. 27.
Leviticus 19:32
32.—rise up before the hoary head,] Most civilized people have shewn this mark of respect to age: the Divers laws and ordinances. Before CHRIST 1490. in Exod. 22. 21. Or, approx. in Exod. 22. 21. o Prov. 11. 1. & 16. 11. & 20. 16.
Leviticus 19:36
- — a just ephah, and a just hin.] Here put for all sorts of liquid and dry measures. Bp. Patrick.
Chap. XX. ver. 2. — he shall surely be put to death:] One species of idolatry is marked with peculiar abhorrence in the Jewish Law, that of giving their seed unto Molech, or burning their sons and their daughters in the fire to their gods. This the Deity directs to be punished with death: if the punishment is neglected, He denounces that He will Himself execute vengeance, as well on the offender as on those who designedly suf-
AND the LORD spake unto Moses, saying,