Read-Post Through the Bible

[daniel1212av]

Lev_19:20-22
Even the personal rights of slaves were to be upheld; and a maid, though a slave, was not to be degraded to the condition of personal property. If any one lay with a woman who was a slave and betrothed to a man, but neither redeemed nor emancipated, the punishment of death was not to be inflicted, as in the case of adultery (Lev_20:10), or the seduction of a free virgin who was betrothed (Deu_22:23.), because she was not set free; but scourging was to be inflicted, and the guilty person was also to bring a trespass-offering for the expiation of his sin against God (see at Lev_5:15.). – K+D

Lev_19:23-29 III. A law concerning fruit-trees, that for the first three years after they were planted, if they should happen to be so forward as to bear in that time, yet no use should be made of the fruit,

Lev_19:23-25. It was therefore the practice of the Jews to pluck off the fruit, as soon as they perceived it knit, from their young trees, as gardeners do sometimes, because their early bearing hinders their growing. If any did come to perfection, it was not to be used in the service either of God or man; but what they bore the fourth year was to be holy to the Lord, either given to the priests, or eaten before the Lord with joy, as their second tithe was, and thenceforward it was all their own. Now,

1. Some think this taught them not to follow the custom of the heathen, who, they say, consecrated the very first products of their fruit-trees to their idols, saying that otherwise all the fruits would be blasted.

2. This law in the case of fruit-trees seems to be parallel with that in the case of animals, that no creature should be accepted as an offering till it was past eight days old, nor till that day were children to be circumcised; see Lev_22:27. God would have the first-fruits of their trees, but, because for the first three years they were as inconsiderable as a lamb or a calf under eight days old, therefore God would not have them, for it is fit he should have every thing at its best; and yet he would not allow them to be used, because his first-fruits were not as yet offered: they must therefore be accounted as uncircumcised, that is, as an animal under eight days' old, not fit for any use.

3. We are hereby taught not to be over-hasty in catching at any comfort, but to be willing with patience to wait the time for the enjoyment of it, and particularly to acknowledge ourselves unworthy of the increase of the earth, our right to the fruits of which was forfeited by our first parents eating forbidden fruit, and we are restored to it only by the word of God and prayer, 1Ti_4:5.

IV. A law against the superstitious usages of the heathen, Lev_19:26-28.

1. Eating upon the blood, as the Gentiles did, who gathered the blood of their sacrifices into a vessel for their demons (as they fancied) to drink, and then sat about it, eating the flesh themselves, signifying their communion with devils by their feasting with them. Let not this custom be used, for the blood of God's sacrifices was to be sprinkled on the altar, and then poured at the foot of it, and conveyed away.

 2. Enchantment and divination, and a superstitious observation of the times, some days and hours lucky and others unlucky. Curious arts of this kind, it is likely, had been of late invented by the Egyptian priests, to amuse the people, and support their own credit. The Israelites had seen them practised, but must by no means imitate them. It would be unpardonable in those to whom were committed the oracles of God to ask counsel of the devil, and yet worse in Christians, to whom the Son of God is manifested, who has destroyed the works of the devil. For Christians to have their nativities cast, and their fortunes told them, to use spells and charms for the cure of diseases and the driving away of evil spirits, to be affected with the falling of the salt, a hare crossing the way, cross days, or the like, is an intolerable affront to the Lord Jesus, a support of paganism and idolatry, and a reproach both to themselves and to that worthy name by which they are called: and those must be grossly ignorant, both of the law and the gospel, that ask, “What harm is there in these things?” Is it no harm for those that have fellowship with Christ to have fellowship with devils, or to learn the ways of those that have? Surely we have not so learned Christ.

3. There was a superstition even in trimming themselves used by the heathen, which must not be imitated by the people of God: You shall not round the corners of your heads. Those that worshipped the hosts of heaven, in honour of them, cut their hair so as that their heads might resemble the celestial globe; but, as the custom was foolish itself, so, being done with respect to their false gods, it was idolatrous.

 4. The rites and ceremonies by which they expressed their sorrow at their funerals must not be imitated, Lev_19:28. They must not make cuts or prints in their flesh for the dead; for the heathen did so to pacify the infernal deities they dreamt of, and to render them propitious to their deceased friends. Christ by his sufferings has altered the property of death, and made it a true friend to every true Israelite; and now, as there needs nothing to make death propitious to us (for, if God be so, death is so of course), so we sorrow not as those that have no hope. Those whom the God of Israel had set apart for himself must not receive the image and superscription of these dunghill deities. Lastly, The prostituting of their daughters to uncleanness, which is here forbidden (Lev_19:29), seems to have been practised by the heathen in their idolatrous worships, for with such abominations those unclean spirits which they worshipped were well pleased. And when lewdness obtained as a religious rite, and was committed in their temples, no marvel that the land became full of that wickedness, which, when it entered at the temple-doors, overspread the land like a mighty torrent, and bore down all the fences of virtue and modesty. The devil himself could not have brought such abominations into their lives if he had not first brought them into their worships. And justly were those given up to vile affections who forsook the holy God, and gave divine honours to impure spirits. Those that dishonour God are thus suffered to dishonour themselves and their families. – Henry

Vs. 26 - 28:  Ye shall not eat any thing with the blood: neither shall ye use enchantment, nor observe times.  Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard.  Ye shall not make any cuttings in your flesh for the dead, nor print any marks upon you: I am the LORD

Parts of these commandments are seen broken by much of the modern church in it's exalation of personal liberty. We fall into the religious (not as mere points of reference) ritual obesrvance of  "days, and months, and times, and years" ((Gal 4:10) which have their origin in paganism and not in the N.T. Church; Some churches disallow beards (while at least one requires them), and the obtaining of Christian tattoos are often sanctioned. As these things were and are concommitant with paganism, and like long hair for men, were a sign of rebellion against God, as such they were forbidden by God to His "peculiar people" which were to be a holy nation (Dt. 26:18; 1Pt. 2:9), separated unto the Lord. Though we may do such things in ignorance and with a sincere and holy heart, which is of the greatest priority, if we seek to worship God in spirit and in truth we will want to manifest our separation from the world by avoidance of distinctively pagan customs and appearance as well.

[daniel1212av]

Lev 19:30-37 - Here is,

I. A law for the preserving of the honour of the time and place appropriated to the service of God, Lev_19:30. This would be a means to secure them both from the idolatries and superstitions of the heathen and from all immoralities in conversation. 1. Sabbaths must be religiously observed, and not those times mentioned (Lev_19:26) to which the heathen had a superstitious regard. 2. The sanctuary must be reverenced: great care must be taken to approach the tabernacle with that purity and preparation which the law required, and to attend there with that humility, decency, and closeness of application which became them in the immediate presence of such an awful majesty. Though now there is no place holy by divine institution, as the tabernacle and temple then were, yet this law obliges us to respect the solemn assemblies of Christians for religious worship, as being held under a promise of Christ's special presence in them, and to carry ourselves with a due decorum while in those assemblies we attend the administration of holy ordinances, Ecc_5:1.

II. A caution against all communion with witches, and those that were in league with familiar spirits: “Regard them not, seek not after them, be not in fear of any evil from them nor in hopes of any good from them. Regard not their threatenings, or promises, or predictions; seek not to them for discovery or advice, for, if you do, you are defiled by it, and rendered abominable both to God and your own consciences.” This was the sin that completed Saul's wickedness, for which he was rejected of God, 1Ch_10:13.

III. A charge to young people to show respect to the aged: Thou shall rise up before the hoary head, Lev_19:32. Age is honourable, and he that is the Ancient of days requires that honour be paid to it. The hoary head is a crown of glory. Those whom God has honoured with the common blessing of long life we ought to honour with the distinguishing expressions of civility; and those who in age are wise and good are worthy of double honour: more respect is owing to such old men than merely to rise up before them; their credit and comfort must be carefully consulted, their experience and observations improved, and their counsels asked and hearkened to, Job_32:6, Job_32:7. Some, by the old man whose face or presence is to be honoured, understand the elder in office, as by the hoary head the elder in age; both ought to be respected as fathers, and in the fear of God, who has put some of his honour upon both. Note, Religion teaches good manners, and obliges us to give honour to those to whom honour is due. It is an instance of great degeneracy and disorder in a land when the child behaves himself proudly against the ancient, and the base against the honourable, Isa_3:5; Job_30:1, Job_30:12. It becomes the aged to receive this honour, and the younger to give it; for it is the ornament as well as duty of their youth to order themselves lowly and reverently to all their betters.

IV. A charge to the Israelites to be very tender of strangers, Lev_19:33, Lev_19:34. Both the law of God and his providence had vastly dignified Israel above any other people, yet they must not therefore think themselves authorized to trample upon all mankind but those of their own nation, and to insult them at their pleasure; no, “Thou shall not vex a stranger, but love him as thyself, and as one of thy own people.” It is supposed that this stranger was not an idolater, but a worshipper of the God of Israel, though not circumcised, a proselyte of the gate at least, though not a proselyte of righteousness: if such a one sojourned among them, they must not vex him, nor oppress, nor over-reach him in a bargain, taking advantage of his ignorance of their laws and customs; they must reckon it as great a sin to cheat a stranger as to cheat an Israelite; “nay” (say the Jewish doctors) “they must not so much as upbraid him with his being a stranger, and his having been formerly an idolater.” Strangers are God's particular care, as the widow and the fatherless are, because it is his honour to help the helpless, Psa_146:9. It is therefore at our peril if we do them any wrong, or put any hardships upon them. Strangers shall be welcome to God's grace, and therefore we should do what we can to invite them to it, and to recommend religion to their good opinion. It argues a generous disposition, and a pious regard to God, as a common Father, to be kind to strangers; for those of different countries, customs, and languages, are all made of one blood. But here is a reason added peculiar to the Jews: “For you were strangers in the land of Egypt. God then favoured you, therefore do you now favour the strangers, and do to them as you then wished to be done to. You were strangers, and yet are now thus highly advanced; therefore you know not what these strangers may come to, whom you are apt to despise.”

V. Justice in weights and measures is here commanded. That there should be no cheat in them, Lev_19:35. That they should be very exact, Lev_19:36. In weighing and measuring, we pretend a design to give all those their own whom we deal with; but, if the weights and measures be false, it is like a corruption in judgment, it cheats under colour of justice; and thus to deceive a man to his damage is worse than picking his pocket or robbing him on the highway. He that sells is bound to give the full of the commodity, and he that buys the full of the price agreed upon, which cannot be done without just balances, weights, and measures. Let no man go beyond or defraud his brother, for, though it be hidden from man, it will be found that God is the avenger of all such.

VI. The chapter concludes with a general command (Lev_19:37): You shall observe all my statutes, and do them. Note, 1. We are not likely to do God's statutes, unless we observe them with great care and consideration. 2. Yet it is not enough barely to observe God's precepts, but we must make conscience of obeying them. What will it avail us to be critical in our notions, if we be not conscientious in our conversations? 3. An upright heart has respect to all God's commandments, Psa_119:6. Though in many instances the hand fails in doing what should be done, yet the eye observes all God's statutes. We are not allowed to pick and choose our duty, but must aim at standing complete in all the will of God. - Henry

[daniel1212av]

(Lev 20)  "And the LORD spake unto Moses, saying, {2} Again, thou shalt say to the children of Israel, Whosoever he be of the children of Israel, or of the strangers that sojourn in Israel, that giveth any of his seed unto Molech; he shall surely be put to death: the people of the land shall stone him with stones. {3} And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name. {4} And if the people of the land do any ways hide their eyes from the man, when he giveth of his seed unto Molech, and kill him not: {5} Then I will set my face against that man, and against his family, and will cut him off, and all that go a whoring after him, to commit whoredom with Molech, from among their people. {6} And the soul that turneth after such as have familiar spirits, and after wizards, to go a whoring after them, I will even set my face against that soul, and will cut him off from among his people. {7} Sanctify yourselves therefore, and be ye holy: for I am the LORD your God. {8} And ye shall keep my statutes, and do them: I am the LORD which sanctify you. {9} For every one that curseth his father or his mother shall be surely put to death: he hath cursed his father or his mother; his blood shall be upon him. {10} And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death. {11} And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them. {12} And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. {13} If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. {14} And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. {15} And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast. {16} And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. {17} And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity. {18} And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. {19} And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity. {20} And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless. {21} And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be childless.

{22} Ye shall therefore keep all my statutes, and all my judgments, and do them: that the land, whither I bring you to dwell therein, spue you not out. {23} And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them. {24} But I have said unto you, Ye shall inherit their land, and I will give it unto you to possess it, a land that floweth with milk and honey: I am the LORD your God, which have separated you from other people. {25} Ye shall therefore put difference between clean beasts and unclean, and between unclean fowls and clean: and ye shall not make your souls abominable by beast, or by fowl, or by any manner of living thing that creepeth on the ground, which I have separated from you as unclean. {26} And ye shall be holy unto me: for I the LORD am holy, and have severed you from other people, that ye should be mine. {27} A man also or woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones: their blood shall be upon them."

[daniel1212av]

Leviticus 20 -
The laws which before were made are in this chapter repeated and penalties annexed to them, that those who would not be deterred from sin by the fear of God might be deterred from it by the fear of punishment. If we will not avoid such and such practices because the law has made them sin (and it is most acceptable when we go on that principle of religion), surely we shall avoid them when the law has made them death, from a principle of self-preservation. In this chapter we have,  I. Many particular crimes that are made capital.  I. Giving their children to Moloch (Lev_20:1-5).  2. Consulting witches (Lev_20:6, Lev_20:27).  3. Cursing parents (Lev_20:9).  4. Adultery (Lev_20:10).  5. Incest (Lev_20:11, Lev_20:12, Lev_20:14, Lev_20:17, Lev_20:19-21).  6. Unnatural lusts (Lev_20:13, Lev_20:15, Lev_20:16, Lev_20:18).  II. General commands given to be holy (Lev_20:7, Lev_20:8, Lev_20:22-26).

Leviticus 20 -
Of giving seed to Molech, and the punishment of this crime, Lev_20:1-5. Of consulting wizards, etc., Lev_20:6-8. Of disrespect to parents, Lev_20:9. Of adultery, Lev_20:10. Of incestuous mixtures, Lev_20:11, Lev_20:12. Bestiality, Lev_20:13-16. Different cases of incest and uncleanness, Lev_20:17-21. Exhortations and promises, Lev_20:22-24. The difference between clean and unclean animals to be carefully observed, Lev_20:25. The Israelites are separated from other nations, that they may be holy, Lev_20:26. A repetition of the law against wizards and them that have familiar spirits, Lev_20:27.

Lev 20:2 - GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)

Whosoever . . . giveth any of his seed unto Molech--(See on Lev_18:21).

the people of the land shall stone him with stones, &c.--Criminals who were condemned to be stoned were led, with their hands bound, without the gates to a small eminence, where was a large stone placed at the bottom. When they had approached within ten cubits of the spot, they were exhorted to confess, that, by faith and repentance, their souls might be saved. When led forward to within four cubits, they were stripped almost naked, and received some stupefying draught, during which the witnesses prepared, by laying aside their outer garments, to carry into execution the capital sentence which the law bound them to do. The criminal, being placed on the edge of the precipice, was then pushed backwards, so that he fell down the perpendicular height on the stone lying below: if not killed by the fall, the second witness dashed a large stone down upon his breast, and then the "people of the land," who were by-standers, rushed forward, and with stones completed the work of death (Mat_21:44; Act_7:58). - JFB

Lev 20:2-5 -
Molech, literally, “the King”, called also Moloch, Milcom, and Malcham, was known in later times as “the abomination of the Ammonites” 1Ki_11:5. He appears to have been the fire-god of the eastern nations; related to, and sometimes made identical with, Baal, the sun-god. The nature of the rite and of the impious custom called passing children through the fire to Molech is very doubtful. The practices appear to have been essentially connected with magical arts, probably also with unlawful lusts, and with some particular form of profane swearing. The rite in the time of Moses belonged to the region rather of magic than of definite idolatrous worship, and may have been practiced as a lustral charm, or fire-baptism, for the children of incest and adultery.

Lev_20:2 - Stone him with stones - The commonest form of capital punishment. It was probably preferred as being the one in which the execution was the act of the whole congregation.

Lev_20:3 - Defile my sanctuary - i. e. pollute the people as identified with their sanctuary. - Barnes

Lev 20:1-9 -
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. - Henry   

[daniel1212av]

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, 2Co_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. - Henry

Lev 20:10-21 -
Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it.
I. Lying with another man's wife was made a capital crime. The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, Lev_20:10. Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job_31:11. It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Pro_2:17. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see Joh_8:3-11.

II. Incestuous connections, whether by marriage or not. 1. Some of them were to be punished with death, as a man's lying with his father's wife, Lev_20:11. Reuben would have been put to death for his crime (Gen_35:22) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, 1Co_5:1, 1Co_5:5. A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, Lev_20:12, Lev_20:14, Lev_20:17. 2. Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife (Lev_20:19-21): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos_4:10. Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering.

III. The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, Lev_20:13, Lev_20:15, Lev_20:16. Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, Lev_20:18. For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints. - Henry   

Lev 20:22-26 -
The list of punishments concludes, like the prohibitions in Lev_18:24., with exhortations to observe the commandments and judgments of the Lord, and to avoid such abominations (on Lev_18:22 cf. Lev_18:3-5, Lev_18:26, Lev_18:28, Lev_18:30; and on Lev_18:23 cf. Lev_18:3 and Lev_18:24). The reason assigned for the exhortations is, that Jehovah was about to give them for a possession the fruitful land, whose inhabitants He had driven out because of their abominations, and that Jehovah was their God, who had separated Israel from the nations. For this reason (Lev_18:25) they were also to sever (make distinctions) between clean and unclean cattle and birds, and not make their souls (i.e., their persons) abominable through unclean animals, with which the earth swarmed, and which God had “separated to make unclean,” i.e., had prohibited them from eating or touching when dead, because they defiled (see ch. 11). For (Lev_18:26) they were to be holy, because Jehovah their God was holy, who had severed them from the nations, to belong to Him, i.e., to be the nation of His possession (see Exo_19:4-6). - K+D 

V. 17: We see here that the practice of homosexuality is a capital offense, and in addition a peculiar disease in Divine judgment is often concommitant with the preverted practice (Rm. 1:27). 

[daniel1212av]

Lev 20:22-27 -
The last verse is a particular law, which comes in after the general conclusion, as if omitted in its proper place: it is for the putting of those to death that dealt with familiar spirits, Lev_20:27. It would be an affront to God and to his lively oracles, a scandal to the country, and a temptation to ignorant bad people, to consult them, if such were known and suffered to live among them. Those that are in league with the devil have in effect made a covenant with death and an agreement with hell, and so shall their doom be.

The rest of these verses repeat and inculcate what had been said before; for to that unthinking forgetful people it was requisite that there should be line upon line, and that general rules, with their reasons, should be frequently insisted on, for the enforcement of particular laws, and making them more effectual. Three things we are here reminded of:-

I. Their dignity. 1. They had the Lord for their God, Lev_20:24. They were his, his care, his choice, his treasure, his jewels, his kingdom of priests (Lev_20:26): That you should be mine. Happy the people, and truly great, that are in such a case. 2. Their God was a holy God (Lev_20:26), infinitely advanced above all others. His holiness is his glory, and it was their honour to be related to him, while their neighbours were the infamous worshippers of impure and filthy spirits. 3. The great God had separated them from other people (Lev_20:24), and again, Lev_20:26. Other nations were the common; they were the enclosure, beautified and enriched with peculiar privileges, and designed for peculiar honours; let them therefore value themselves accordingly, preserve their honour, and not lay it in the dust, by walking in the way of the heathen.

II. Their duty; this is inferred from their dignity. God had done more for them than for others, and therefore expected more from them than from others. And what is it that the Lord their God requires, in consideration of the great things done and designed? 1. You shall keep all my statutes (Lev_20:22); and there was all the reason in the world that they should, for the statutes were their honour, and obedience to them would be their lasting comfort. 2. You shall not walk in the manners of nations, Lev_20:23. Being separated from them, they must not associate with them, nor learn their ways. The manners of the nations were bad enough in them, but would be much worse in God's people. 3. You shall put a difference between clean and unclean, Lev_20:25. This is holiness, to discern between things that differ, not to live at large, as if we might say and do any thing, but to speak and act with caution. 4. You shall not make your souls abominable, Lev_20:25. Our constant care must be to preserve the honour, by preserving the purity, of our own souls, and never to do any thing to make them abominable to God and to our own consciences.

III. Their danger. 1. They were going into an infected place (Lev_20:24): You shall inherit their land, a land flowing with milk and honey, which they would have the comfort of if they kept their integrity; but, withal, it was a land full of idols, idolatries, and superstitious usages, which they would be apt to fall in love with, having brought from Egypt with them a strange disposition to take that infection. 2. If they took the infection, it would be of pernicious consequence to them. The Canaanites were to be expelled for these very sins: They committed all these things, therefore I abhorred them, Lev_20:23. See what an evil thing sin is; it provokes God to abhor his own creatures, whereas otherwise he delights in the work of his hands. And, if the Israelites trod in the steps of their impiety, they must expect that the land would spue them out (Lev_20:22), as he had told them before, Lev_18:28. If God spared not the natural branches, but broke them off, neither would he spare those who were grafted in, if they degenerated. Thus the rejection of the Jews stands for a warning to all Christian churches to take heed lest the kingdom of God be taken from them. Those that sin like others must expect to smart like them; and their profession of relation to God will be no security to them. - Henry

[daniel1212av]

(Lev 23)  "And the LORD spake unto Moses, saying, {2} Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. {3} Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. {4} These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons. {5} In the fourteenth day of the first month at even is the Lord's passover. {6} And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. {7} In the first day ye shall have an holy convocation: ye shall do no servile work therein. {8} But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. {9} And the LORD spake unto Moses, saying, {10} Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: {11} And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it. {12} And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD. {13} And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin. {14} And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. {15} And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: {16} Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. {17} Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD. {18} And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the LORD. {19} Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings. {20} And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD with the two lambs: they shall be holy to the LORD for the priest. {21} And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations. {22} And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God. {23} And the LORD spake unto Moses, saying, {24} Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation. {25} Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD. {26} And the LORD spake unto Moses, saying, {27} Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. {28} And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. {29} For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. {30} And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. {31} Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. {32} It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.

{33} And the LORD spake unto Moses, saying, {34} Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD. {35} On the first day shall be an holy convocation: ye shall do no servile work therein. {36} Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein. {37} These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day: {38} Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD. {39} Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. {40} And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. {41} And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. {42} Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: {43} That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. {44} And Moses declared unto the children of Israel the feasts of the LORD."

[daniel1212av]

Leviticus 23 -
Hitherto the levitical law had been chiefly conversant about holy persons, holy things, and holy places; in this chapter we have the institution of holy times, many of which had been mentioned occasionally before, but here they are all put together, only the new moons are not mentioned. All the rest of the feasts of the Lord are,  I. The weekly feast of the sabbath (Lev_23:3).  II. The yearly feasts,  1. The passover, and the feast of unleavened bread (Lev_23:4-8), to which was annexed the offering of the sheaf of firstfruits (Lev_23:9-14).  2. Pentecost (Lev_23:15-22).  3. The solemnities of the seventh month. The feast of trumpets on the first day (Lev_23:23-25), the day of atonement on the tenth day (Lev_23:26-32), and the feast of tabernacles on the fifteenth (Lev_23:33, etc.). - Henry

Lev 23:1-2 -
Here is, I. A general account of the holy times which God appointed (Lev_23:2), and it is only his appointment that can make time holy; for he is the Lord of time, and as soon as ever he had set its wheels a-going it was he that sanctified and blessed one day above the rest, Gen_2:3. Man may by his appointment make a good day (Est_9:19), but it is God's prerogative to make a holy day; nor is any thing sanctified but by the stamp of his institution. As all inherent holiness comes from his special grace, so all adherent holiness from his special appointment. - Henry (first part).

Lev 23:3 -
At the head of these moadim stood the Sabbath, as the day which God had already sanctified as a day of rest for His people, by His own rest on the seventh creation-day (Gen_2:3, cf. Exo_20:8-11). On שׁבּתון שׁבּת, see at Exo_31:15 and Exo_16:33. As a weekly returning day of rest, the observance of which had its foundation in the creative work of God, the Sabbath was distinguished from the yearly feasts, in which Israel commemorated the facts connected with its elevation into a people of God, and which were generally called “feasts of Jehovah” in the stricter sense, and as such were distinguished from the Sabbath (Lev_23:37, Lev_23:38; Isa_1:13-14; 1Ch_23:31; 2Ch_31:3; Neh_10:34). This distinction is pointed out in the heading, “these are the feasts of Jehovah” (Lev_23:4). - K+D

Lev 23:4-14 -
Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (1Ki_12:33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (Lev_23:4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is,

I. A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, Lev_23:5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (Lev_23:6), and the first and last day of the seven were to be days of holy rest and holy convocations, Lev_23:7, Lev_23:8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation.

II. An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (Lev_23:11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, Lev_23:11. A lamb for a burnt-offering was to be offered with it, Lev_23:12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Jos_5:11), and then on this day they offered the first-fruits, by which they became entitled to the new corn too (Lev_23:12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, 1Co_15:20. That branch of the Lord (Isa_4:2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pro_3:9. They were not to eat of their new corn till God's part was offered to him out of it (Lev_23:14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God. - Henry

Lev 23:9-22 -
These verses contain a distinct command regarding the religious services immediately connected with the grain harvest, given by anticipation against the time when the people were to possess the promised land.

Lev_23:10
Sheaf - The original word, “omer”, means either a sheaf Deu_24:19; Rth_2:7, or a measure Exo_16:16. Our version is probably right in this place. The offering which was waved Lev_7:30 was most likely a small sheaf of barley, the grain which is first ripe. The first fruits of the wheat harvest were offered seven weeks later in the loaves of Pentecost. See Lev_23:15-17. The two offerings thus figure the very commencement and the completion of the grain harvest; compare Rth_1:22; Rth_2:23.

Lev_23:11
On the morrow after the sabbath - It is most probable that these words denote the 16th of Abib, the day after the first day of holy convocation (see Lev_23:5-8 note), and that this was called “the Sabbath of the Passover”, or, “the Sabbath of unleavened bread”. - Barnes

[daniel1212av]

Lev_23:13
Two tenth deals - Two omers, or tenth parts of an ephah, about a gallon and three quarters. See Lev_19:36 note. The double quantity (contrast Exo_29:40; Num_15:4; Num_28:19-21), implying greater liberality, was appropriate in a harvest feast.

Drink offering - This and Lev_23:18, Lev_23:37 are the only places in the book of Leviticus in which drink-offerings are mentioned. See the Exo_29:40 note.

Lev_23:14
Bread ... parched corn ... green ears - These are the three forms in which grain was commonly eaten. The old name, Abib, signified “the month of green ears.” See Jos_5:11.

Lev_23:15
The morrow after the sabbath - See Lev_23:11 note.
Seven sabbaths - More properly, seven weeks (compare Deu_16:9). The word Sabbath, in the language of the New Testament as well as the Old, is used for “week” (Lev_25:8; Mat_28:1; Luk_18:12, etc.).

Lev_23:16
The morrow after the seventh week was the 50th day after the conclusion of a week of weeks. The day is called in the Old Testament, “the feast of harvest” Exo_23:16, “the feast of weeks,” “the feast of the first fruits of wheat harvest” Exo_34:22; Deu_16:10, and “the day of the first fruits” Num_28:26. The word “Pentecost” used in the heading of this chapter in English Bibles is found only in the Apocrypha and the New Testament, Tobit 2:1; 2 Macc. 12:32; Act_2:1; Act_20:16; 1Co_16:8.

Lev_23:17
Habitations - Not strictly houses, but places of abode in a general sense. It seems here to denote the land in which the Israelites were to dwell so as to express that the flour was to be of home growth. The two loaves were to be merely waved before Yahweh and then to become the property of the priests. No bread containing leaven could be offered on the altar (see the Lev_2:11 note). The object of this offering seems to have been to present to the Lord the best produce of the earth in the actual condition in which it is most useful for the support of human life. It thus represented in the fittest manner the thanksgiving which was proper for the season. The loaves appear to be distinctively called “the first fruits for Yahweh,” and references to them are found in Rom_11:16; 1Co_15:20, 1Co_15:23; Jam_1:18; Rev_14:4, etc. As these loaves offered before Yahweh sanctified the harvest of the year, so has “Christ the firstfruits” sanctified the Church, which, in its union with Him as the firstfruits, becomes also the Sanctifier of the world. See the services for Whitsuntide.

Lev_23:18
More properly, seven sheep of a year old (to be distinguished from the lamb in Lev_23:12), and a young bull which might be from one to three years old. Compare Num_28:26-27.

Lev_23:19
Properly, a shaggy he-goat Lev_4:23 and two sheep of a year old.

Lev_23:20
When living creatures were “waved” Lev_7:30 before Yahweh, it is said that they were led to and fro before the tabernacle according to an established form.

Lev_23:21
The self-same day - The Feast of Weeks was distinguished from the two other great annual feasts by its consisting, according to the Law, of only a single day. But in later times it is said that during the following six days the Israelites used to bring their offerings to the temple, and to give the week something of a festal character in the suspension of mourning for the dead.

Lev_23:22
The repetition of the Law (see the margin reference) is appropriately connected with the thanksgiving for the completed grain harvest. – Barnes

Lev 23:23-32 -
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Lev_23:24, Lev_23:25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (Lev_25:, so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest - You shall do no servile work therein; and a day of holy work - You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num_29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Psa_81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Psa_104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job_38:6, Job_38:7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, “The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year.” 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa_27:13.

II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Lev_23:28, Lev_23:30, Lev_23:31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, Lev_23:27, Lev_23:29, Lev_23:32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (Lev_23:32), that is, “You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even.” They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath. - Henry

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Lev 23:26-31 -
On the tenth day of the seventh month the day of atonement was to be observed by a holy meeting, by fasting from the evening of the ninth till the evening of the tenth, by resting from all work on pain of death, and with sacrifices, of which the great expiatory sacrifice peculiar to this day had already been appointed in ch. 16, and the general festal sacrifices are described in Num_29:8-11. (For fuller particulars, see at ch. 16.) By the restrictive אך, the observance of the day of atonement is represented a priori as a peculiar one. The אך refers less to “the tenth day,” than to the leading directions respecting this feast: “only on the tenth of this seventh month...there shall be a holy meeting to you, and ye shall afflict your souls,” etc. - K+D

Lev 23:23-32 -
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Lev_23:24, Lev_23:25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (Lev_25:, so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest - You shall do no servile work therein; and a day of holy work - You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Num_29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Psa_81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Psa_104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job_38:6, Job_38:7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, “The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year.” 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa_27:13.

II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Lev_23:28, Lev_23:30, Lev_23:31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, Lev_23:27, Lev_23:29, Lev_23:32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (Lev_23:32), that is, “You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even.” They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath. - Henry

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(Lev 24)  "And the LORD spake unto Moses, saying, {2} Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. {3} Without the veil of the testimony, in the tabernacle of the congregation, shall Aaron order it from the evening unto the morning before the LORD continually: it shall be a statute for ever in your generations. {4} He shall order the lamps upon the pure candlestick before the LORD continually. {5} And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. {6} And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. {7} And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. {8} Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. {9} And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute.

{10} And the son of an Israelitish woman, whose father was an Egyptian, went out among the children of Israel: and this son of the Israelitish woman and a man of Israel strove together in the camp; {11} And the Israelitish woman's son blasphemed the name of the LORD, and cursed. And they brought him unto Moses: (and his mother's name was Shelomith, the daughter of Dibri, of the tribe of Dan:) {12} And they put him in ward, that the mind of the LORD might be showed them. {13} And the LORD spake unto Moses, saying, {14} Bring forth him that hath cursed without the camp; and let all that heard him lay their hands upon his head, and let all the congregation stone him. {15} And thou shalt speak unto the children of Israel, saying, Whosoever curseth his God shall bear his sin. {16} And he that blasphemeth the name of the LORD, he shall surely be put to death, and all the congregation shall certainly stone him: as well the stranger, as he that is born in the land, when he blasphemeth the name of the LORD, shall be put to death. {17} And he that killeth any man shall surely be put to death. {18} And he that killeth a beast shall make it good; beast for beast. {19} And if a man cause a blemish in his neighbour; as he hath done, so shall it be done to him; {20} Breach for breach, eye for eye, tooth for tooth: as he hath caused a blemish in a man, so shall it be done to him again. {21} And he that killeth a beast, he shall restore it: and he that killeth a man, he shall be put to death. {22} Ye shall have one manner of law, as well for the stranger, as for one of your own country: for I am the LORD your God. {23} And Moses spake to the children of Israel, that they should bring forth him that had cursed out of the camp, and stone him with stones. And the children of Israel did as the LORD commanded Moses."

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Leviticus 24 -
Pure olive oil must be provided for the lamps, Lev_24:1, Lev_24:2. Aaron is to take care that the lamps be lighted from evening to morning continually, Lev_24:3, Lev_24:4. How the shew-bread is to be made and ordered, Lev_24:5-8. Aaron and his sons shall eat this bread in the holy place, Lev_24:9. Of the son of Shelomith, an Israelitish woman, who blasphemed the name, Lev_24:10, Lev_24:11. He is imprisoned till the mind of the Lord should be known, Lev_24:12. He is commanded to be stoned to death, Lev_24:13, Lev_24:14. The ordinance concerning cursing and blaspheming the Lord, Lev_24:15, Lev_24:16. The law against murder, Lev_24:17. The lex talionis, or law of like for like, repeated, Lev_24:18-21. This law to be equally binding both on themselves and on strangers, Lev_24:22. The blasphemer is stoned, Lev_24:23. - Clarke

Vs. 1-3: This everlasting statute is one of many that cannot be literally kept since the Temple was destroyed in 70 A.D., but finds it's fufilment spiritually in Christ under the New Covenant: "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven"  (Mat 5:16; 13:43; Phil. 2:15; Rv. 21:23). The Holy Spirit is the "oil" (cf. Mt. 25:3-6).

Lev 24:1-9 -
Care is here taken, and orders are given, for the decent furnishing of the candlestick and table in God's house.

I. The lamps must always be kept burning. The law for this we had before, Exo_27:20, Exo_27:21. It is here repeated, probably because it now began to be put in execution, when other things were settled. 1. The people were to provide oil (Lev_24:2), and this, as every thing else that was to be used in God's service, must be of the best, pure olive-oil, beaten, probably it was double-strained. This was to cause the lamps to burn; all our English copies read it lamps, but in the original it is singular in Lev_24:2 - to cause the lamp to burn; but plural in Lev_24:4 - he shall order the lamps. The seven lamps made all one lamp, in allusion to which the blessed Spirit of grace is represented by seven lamps of fire before the throne (Rev_4:5), for there are diversities of gifts, but one Spirit, 1Co_12:4. Ministers are as burning and shining lights in Christ's church, but it is the duty of people to provide comfortably for them, as Israel for the lamps. Scandalous maintenance makes a scandalous ministry. 2. The priests were to tend the lamps; they must snuff them, clean the candlestick, and supply them with oil, morning and evening, Lev_24:3, Lev_24:4. Thus it is the work of the ministers of the gospel to hold forth that word of life, not to set up new lights, but, by expounding and preaching the word, to make the light of it more clear and extensive. This was the ordinary way of keeping the lamps burning; but, when the church was poor and in distress, we find its lamps fed constantly with oil from the good olives immediately, without the ministry of priest or people (Zec_4:2, Zec_4:3); for, though God has tied us to means, he has not tied himself to them, but will take effectual care that his lamp never go out in the world for want of oil.

II. The table must always be kept spread. This was appointed before, Exo_25:30. And here also, 1. The table was furnished with bread; not dainties nor varieties to gratify a luxurious palate, but twelve loaves or cakes of bread, Lev_24:5, Lev_24:6. Where there is plenty of bread there is no famine; and where bread is not there is no feast. There was a loaf for every tribe, for in our Father's house there is bread enough. They were all provided for by the divine bounty, and were all welcome to the divine grace. Even after the revolt of the ten tribes this number of loaves was continued (2Ch_13:11), for the sake of those few of each tribe that retained their affection to the temple and continued their attendance on it. 2. A handful of frankincense was put in a golden saucer, upon or by each row, Lev_24:7. When the bread was removed, and given to the priests, this frankincense was burnt upon the golden altar (I suppose) over and above the daily incense: and this was for a memorial instead of the bread, an offering made by fire, as the handful of the meat-offering which was burnt upon the altar is called the memorial thereof, Lev_2:2. Thus a little was accepted as a humble acknowledgment, and all the loaves were consigned to the priests. All God's spiritual Israel, typified by the twelve loaves, are made through Christ a sweet savour to him, and their prayers are said to come up before God for a memorial, Act_10:4. The word is borrowed from the ceremonial law. 3. Every sabbath it was renewed. When the loaves had stood there a week, the priests had them to eat with other holy things that were to be eaten in the holy place (Lev_24:9), and new ones were provided at the public charge, and put in the room of them, Lev_24:8. The Jews say, “The hands of those priests that put on were mixed with theirs that took off, that the table might be never empty, but the bread might be before the Lord continually.” God is never unprovided for the entertainment of those that visit him, as men often are, Luk_11:5. Every one of those cakes contained two tenth-deals, that is, two omers of fine flour; just so much manna every Israelite gathered on the sixth day for the sabbath, Exo_16:22. Hence some infer that this show-bread, which was set on the table on the sabbath, was intended as a memorial of the manna wherewith they were fed in the wilderness. Christ's ministers should provide new bread for his house every sabbath day, the production of their fresh studies in the scripture, that their proficiency may appear to all, 1Ti_4:1, 1Ti_4:5. - Henry

Lev 24:10 - Whose father was an Egyptian - This circumstance seems noted, partly to shew the danger of marriages with persons of wicked principles, and partly by this severity against him who was a stranger by the father, and an Israelite by the mother, to shew that God would not have this sin go unpunished amongst his people, what - soever he was that committed it. Went out - Out of Egypt, being one of that mixed multitude, which came out with the Israelites, Exo_12:32. It is probable, this was done when the Israelites were near Sinai. - Wesley

Blaspheming the name of the Lord is mentioned in Lev_24:16, and there the proper Hebrew term is used שם יהוה  shem Yehovah, and not the rabbinical השם  hashshem, as in Lev_24:11.

The verb נקב  nakab, which we translate blaspheme, signifies to pierce, bore, make hollow; also to Express or Distinguish by Name; see Isa_62:2; Num_1:17; 1Ch_12:31; 1Ch_16:41; 1Ch_28:15; or, as the Persian translator has it, sherah kerd, mir an nam, he expounded or interpreted the name. Hence all that we term blasphemy here may only signify the particularizing some false god, i. e., naming him by his name, or imploring his aid as a helper, and when spoken of the true God it may signify using that sacred name as the idolaters did the names of their idols. On blaspheming God, and the nature of blasphemy, see the notes on Mat_9:3. In whatever point of view we consider the relation which has been the subject of this long note, one thing is sufficiently plain, that he who speaks irreverently of God, of his works, his perfections, his providence, etc., is destitute of every moral feeling and of every religious principle, and consequently so dangerous to society that it would be criminal to suffer him to be at large, though the longsuffering of God may lead him to repentance, and therefore it may be consistent with mercy to preserve his life. - Clarke

Lev 24:10-23 -
Evil manners, we say, beget good laws. We have here an account of the evil manners of a certain nameless mongrel Israelite, and the good laws occasioned thereby.

I. The offender was the son of an Egyptian father and an Israelitish mother (Lev_24:10); his mother was of the tribe of Dan, Lev_24:11. Neither he nor his father is named, but his mother only, who was an Israelite. This notice is taken of his parentage either, 1. To intimate what occasioned the quarrel he was engaged in. The Jews say, “He offered to set up his tent among the Danites in the right of his mother, but was justly opposed by some or other of that tribe, and informed that his father being an Egyptian he had no part nor lot in the matter, but must look upon himself as a stranger.” Or, 2. To show the common ill effect of such mixed marriages. When a daughter of Israel would marry an idolatrous malignant Egyptian, what could be the fruit of such a marriage but a blasphemer? For the children will be apt to take after the worse side, whichsoever it is, and will sooner learn of an Egyptian father to blaspheme than of an Israelitish mother to pray and praise.

II. The occasion of the offence was contention: He strove with a man of Israel. The mixed multitude of Egyptians that came up with Israel (Exo_12:38) were in many ways hurtful to them, and this was one, they were often the authors of strife. The way to preserve the peace of the church is to preserve the purity of it. In this strife he broke out into ill language. Note, When quarrels begin we know not what mischief they will make before they end, nor how treat a matter a little fire may kindle. When men's passion is up they are apt to forget both their reason and their religion, which is a good reason why we should not be apt either to give or to resent provocation, but leave off strife before it be meddled with, because the beginning of it is as the letting forth of water.- Henry

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III. The offence itself was blasphemy and cursing, Lev_24:11. It is supposed that his cause came to be heard before the judges, who determined that he had no right to the privileges of an Israelite, his father being an Egyptian, and that, being enraged at the sentence, 1. He blasphemed the name of the Lord. He blasphemed the name, that is, he blasphemed God, who is known by his name only, not by his nature, or any similitude. Not as if God were a mere name, but his is a name above every name. The translators add of the Lord, which is implied, but not expressed, in the original, for the greater reverence of the divine Majesty: it is a shame that it should be found on record that the very name of Jehovah should be blasphemed; tell it not in Gath. It is a fond conceit of the superstitious Jews that his blasphemy was in pronouncing the name of Jehovah, which they call ineffable: he that made himself known by that name never forbade the calling of him by that name. It is probable that finding himself aggrieved by the divine appointment, which separated between the Israelites and strangers, he impudently reproached both the law and the Law-maker, and set him at defiance. 2. He cursed either God himself (and then his cursing was the same with blaspheming) or the person with whom he strove. Imprecations of mischief are the hellish language of hasty passion, as well as of rooted malice. Or perhaps he cursed the judges that gave sentence against him; he flew in the face of the court, and ridiculed the processes of it; thus he added sin to sin.

IV. The caution with which he was proceeded against for this sin. The witnesses or inferior judges brought him and his case (which was somewhat extraordinary) unto Moses (Lev_24:11), according to the order settled (Exo_18:22), and Moses himself would not give judgment hastily, but committed the offender into custody, till he had consulted the oracle in this case. Note, Judges must deliberate; both those that give the verdict and those that give the sentence must consider diligently what they do, and do nothing rashly, for the judgment is God's (Deu_1:17), and before him there will be a rehearing of the cause. They waited to know what was the mind of the Lord, whether he was to be put to death by the hand of the magistrate or to be left to the judgment of God: or, rather, they wanted to know whether he should be stoned, as those were to be that only cursed their parents (Jdg_20:9), or whether, the crime being so much greater, some sorer punishment should be inflicted on him. Note, Those that sit in judgment should sincerely desire, and by prayer and the use of all good means should endeavour to know the mind of the Lord, because they judge for him (2Ch_19:6) and to him they are accountable.

V. Sentence passed upon this offender by the righteous Judge of heaven and earth himself: Let all the congregation stone him, v. 14. God could have cut him off by an immediate stroke from heaven, but he would put this honour upon the institution of magistracy to make use of it for the supporting and vindicating of his own glory in the world. Observe, 1. The place of execution appointed: Bring him forth without the camp. To signify their detestation of the crime, they must thus cast out the criminal as an abominable branch, and separate him from them as an unclean thing and unworthy a place in the camp of Israel. 2. The executioners: Let all the congregation do it, to show their zeal for the honour of God's name. Every man should have a stone to throw at him that blasphemes God, reckoning himself nearly concerned in the reproaches cast on God, Psa_69:9. Thus also the greater terror would be cast upon the congregation; those that once helped to stone a blasphemer would ever after dread every thing that bordered upon blasphemy, that looked like it or looked towards it. 3. The solemnity of the execution; before the congregation stoned him, the witnesses were to lay their hands upon his head. The Jews say that this was used in the execution of no criminals but blasphemers; and that it was done with words to this purport, “Thy blood be upon thy own head, for thou thyself hast occasioned it. Let no blame be laid on the law, judges, juries, or witnesses; if thou scornest, thou alone shalt bear it.”

VI. A standing law made upon this occasion for the stoning of blasphemers, Lev_24:15, Lev_24:16. Magistrates are the guardians of both tables, and ought to be as jealous for the honour of God against those that speak contemptuously of his being and government as for the public peace and safety against the disturbers of them. 1. A great stress is laid upon this law, as in no case to be dispensed with: He shall surely be put to death; they shall certainly stone him. Those that lightly esteemed God's honour might think it hard to make a man an offender for a word (words are but wind); but God would let them know that they must not make light of such words as these, which come from malice against God in the heart of him that speaks, and must occasion either great guilt or great grief to those that hear. 2. It is made to extend to the strangers that sojourned among them, as well as those that were born in the land. God never made any law to compel strangers to be circumcised and embrace the Jewish religion (proselytes made by force would be no honour to the God of Israel), but he made a law to restrain strangers from speaking evil of the God of Israel. 3. He that was put to death for blasphemy is said to bear his sin, in the punishment of it; no sacrifice being appointed, on the head of which the sin might be transferred, he himself was to bear it upon his own head, as a sacrifice to divine justice. So his own tongue fell upon him (Psa_64:, and the tongue of a blasphemer will fall heavily.

VII. A repetition of some other laws annexed to this new law. 1. That murder should be punished with death (Lev_24:17, and again Lev_24:21), according to an ancient law in Noah's time (Gen_9:6), and the very law of nature, Gen_4:10. 2. That maimers should in like manner be punished by the law of retaliation, Lev_24:19, Lev_24:20. Not that men might in these cases be their own avengers, but they might appeal to the civil magistrate, who should award suffering to the injurious and satisfaction to the injured as should be thought fit in proportion to the hurt done. This law we had before, Exo_22:4, Exo_22:5. And it was more agreeable to that dispensation, in which were revealed the rigour of the law and what sin deserved, than to the dispensation we are under, in which are revealed the grace of the gospel and the remission of sins: and therefore our Saviour has set aside this law (Mat_5:38, Mat_5:39), not to restrain magistrates from executing public justice, but to restrain us all from returning personal injuries and to oblige us to forgive as we are and hope to be forgiven. 3. That hurt done wilfully to a neighbour's cattle should be punished by making good the damage, Lev_24:18, Lev_24:21. Thus the divine law took not only their lives, but their goods also under its protection. Those beasts which belonged to no particular person, but were, as our law speaks, ferae naturae - of a wild nature, it was lawful for them to kill; but not those which any man had a property in. Does God take care for oxen? Yes; for our sakes he does. 4. That strangers, as well as native Israelites, should be both entitled to the benefit of this law, so as not to suffer wrong, and liable to the penalty of this law in case they did wrong. And, it should seem, this is it that brings in these laws here, to show how equitable it was that strangers as well as Israelites should be punished for blasphemy, because strangers as well as Israelites were punishable for other crimes. And there may be this further reason for the recognition of these laws here, God would hereby show what provision he had made for man's safety, in punishing those that were injurious to him, which should be an argument with magistrates to be jealous for his honour, and to punish those that blasphemed his name. If God took care for their comfort, they ought to take care for his glory.

VIII. The execution of the blasphemer. Moses did, as it were, sign the warrant or it: He spoke unto the children of Israel to do it, and they did as the Lord commanded Moses, Lev_24:23. This teaches that death is the wages of sin, and that blasphemy in particular is an iniquity to be punished by the judges. But, if those who thus profane the name of God escape punishment from men, yet the Lord our God will not suffer them to escape his righteous judgments. This blasphemer was the first that died by the law of Moses. Stephen, the first that died for the gospel, died by the abuse of this law; the martyr and the malefactor suffered the same death: but how vast the difference between them! - Henry

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(Lev 25)  "And the LORD spake unto Moses in mount Sinai, saying, {2} Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. {3} Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; {4} But in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. {5} That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. {6} And the sabbath of the land shall be meat for you; for thee, and for thy servant, and for thy maid, and for thy hired servant, and for thy stranger that sojourneth with thee, {7} And for thy cattle, and for the beast that are in thy land, shall all the increase thereof be meat. {8} And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. {9} Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. {10} And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. {11} A jubilee shall that fiftieth year be unto you: ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. {12} For it is the jubilee; it shall be holy unto you: ye shall eat the increase thereof out of the field. {13} In the year of this jubilee ye shall return every man unto his possession. {14} And if thou sell ought unto thy neighbour, or buyest ought of thy neighbour's hand, ye shall not oppress one another: {15} According to the number of years after the jubilee thou shalt buy of thy neighbour, and according unto the number of years of the fruits he shall sell unto thee: {16} According to the multitude of years thou shalt increase the price thereof, and according to the fewness of years thou shalt diminish the price of it: for according to the number of the years of the fruits doth he sell unto thee. {17} Ye shall not therefore oppress one another; but thou shalt fear thy God: for I am the LORD your God.

{18} Wherefore ye shall do my statutes, and keep my judgments, and do them; and ye shall dwell in the land in safety. {19} And the land shall yield her fruit, and ye shall eat your fill, and dwell therein in safety. {20} And if ye shall say, What shall we eat the seventh year? behold, we shall not sow, nor gather in our increase: {21} Then I will command my blessing upon you in the sixth year, and it shall bring forth fruit for three years. {22} And ye shall sow the eighth year, and eat yet of old fruit until the ninth year; until her fruits come in ye shall eat of the old store. {23} The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me.

{24} And in all the land of your possession ye shall grant a redemption for the land. {25} If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. {26} And if the man have none to redeem it, and himself be able to redeem it; {27} Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. {28} But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubilee: and in the jubilee it shall go out, and he shall return unto his possession. {29} And if a man sell a dwelling house in a walled city, then he may redeem it within a whole year after it is sold; within a full year may he redeem it. {30} And if it be not redeemed within the space of a full year, then the house that is in the walled city shall be established for ever to him that bought it throughout his generations: it shall not go out in the jubilee. {31} But the houses of the villages which have no wall round about them shall be counted as the fields of the country: they may be redeemed, and they shall go out in the jubilee. {32} Notwithstanding the cities of the Levites, and the houses of the cities of their possession, may the Levites redeem at any time. {33} And if a man purchase of the Levites, then the house that was sold, and the city of his possession, shall go out in the year of jubilee: for the houses of the cities of the Levites are their possession among the children of Israel. {34} But the field of the suburbs of their cities may not be sold; for it is their perpetual possession.


To be conitnued

[daniel1212av]

{35} And if thy brother be waxen poor, and fallen in decay with thee; then thou shalt relieve him: yea, though he be a stranger, or a sojourner; that he may live with thee. {36} Take thou no usury of him, or increase: but fear thy God; that thy brother may live with thee. {37} Thou shalt not give him thy money upon usury, nor lend him thy victuals for increase. {38} I am the LORD your God, which brought you forth out of the land of Egypt, to give you the land of Canaan, and to be your God. {39} And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: {40} But as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubilee: {41} And then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. {42} For they are my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen. {43} Thou shalt not rule over him with rigour; but shalt fear thy God. {44} Both thy bondmen, and thy bondmaids, which thou shalt have, shall be of the heathen that are round about you; of them shall ye buy bondmen and bondmaids. {45} Moreover of the children of the strangers that do sojourn among you, of them shall ye buy, and of their families that are with you, which they begat in your land: and they shall be your possession. {46} And ye shall take them as an inheritance for your children after you, to inherit them for a possession; they shall be your bondmen for ever: but over your brethren the children of Israel, ye shall not rule one over another with rigour. {47} And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family: {48} After that he is sold he may be redeemed again; one of his brethren may redeem him: {49} Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. {50} And he shall reckon with him that bought him from the year that he was sold to him unto the year of jubilee: and the price of his sale shall be according unto the number of years, according to the time of an hired servant shall it be with him. {51} If there be yet many years behind, according unto them he shall give again the price of his redemption out of the money that he was bought for. {52} And if there remain but few years unto the year of jubilee, then he shall count with him, and according unto his years shall he give him again the price of his redemption. {53} And as a yearly hired servant shall he be with him: and the other shall not rule with rigour over him in thy sight. {54} And if he be not redeemed in these years, then he shall go out in the year of jubilee, both he, and his children with him. {55} For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God."