Levítico 19

Levítico 19

Meyer - Leviticus 19:2 I am the Lord your God. This is the refrain of the entire chapter; count how many times it recurs. Evidently the thought of God should ring out in our lives, as a perpetual chime. Sometimes as an inspiration to duty. We should seek to be holy because He is holy. “Imitators of God.” Or as a remonstrance against yielding to temptation. Lo, God is in this place; his pure eye is upon me: how can I do this great wickedness! Or as an incentive to liberality. We can afford to be generous to the poor and hireling, because we are children of so great and rich a parent. Or as a reason for merry and gentle kindness. How can we act otherwise than lovingly, when his love encompasses us with its persuasive bands? Thus the perpetual consciousness of God becomes the source of holy and happy living. But how may it become ours? We may make many resolutions, only to break them. We forget after our most definite purposing. There is no help but in the Holy Spirit, whose office it is to teach us all things, and bring all things to our remembrance. He is able also to help our infirmity: “for we know not how to pray as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered.” In the morning let the thought of God’s presence with you in your secret closet sink well into your heart. Wait till his presence is made real to you, and you cry, Lo, God is here. Then entrust yourself to the Holy Spirit, asking Him to keep you in the current of the love and thought of God. Reckon on Him to do so. Now and then in the course of daily duty stop and remember God. Thus you will live in his fear and love all the day long. James Smith - HOLY LIVING Leviticus 19 “O Lord, I bare an aching heart, Ease me of sin, whate’er tho smart; Without, within, I would be pure, Lord, hear my cry! Lord, work my cure! I know not all I ask in this, But give, O give me holiness.” For the purpose of practical holiness Christ’s sermon on the Mount is not more direct and suitable than the teaching we have in the message recorded in this chapter. It opens with that oft-repeated demand, “Ye shall be holy,” coupled with that ever gracious revelation, “For I the Lord your God am holy” The holy life is the most useful of all lives, the holy man is the most practical of all men. In this portion we have brought before us— 1. The characteristics of a holy life. Here are the features of a holy man. He— 1. HONOURS HIS FATHER AND MOTHER (v. 3). A very needful suggestion to young converts. It has been said that “Piety begins at home.” While it should not remain there, yet our Christian character will have little influence if it has not first of all been rooted in the home life. 2. HAS NOTHING TO DO WITH IDOLS (v. 4). Nothing is allowed to take the place of God in his affections. He seeks first the kingdom of God, and has more real joy in the presence of God than in company with any one else. As dearly beloved ones, they flee from idolatry (1 Cor. 10:14). 3. MAKES HIS SACRIFICES WILLINGLY (v. 5). He willingly suffers loss for Christ’s sake, he delights to do the will of God at any cost. What may be a great hardship to others is a joy to him. 4 REMEMBERS THE POOR (vs. 9, 10). He follows the example of his Master, and preaches the Gospel to the poor. He also realises that the poor have a claim on his possessions, and that he is but a steward of the mercies of God. 5. DEALS HONESTLY WITH HIS FELLOWMEN (v. 11). Even if his business does not succeed he will rather suffer than lie or defraud a neighbour He carries a just balance in his conscience, and will not be guilty of a dishonest silence His service is not mere eye service. 6. WILL NOT DISHONOUR THE NAME OF GOD (v. 12). He is more jealous for the Name of his God than for his own He is willing rather to be made of no reputation than that the honour of his Lord and Master should be tarnished 7. CONSIDERS HIS SERVANTS (v 13) Wages are paid when due, and paid in a manner that makes the receiver feel that it is a pleasure for him to pay them. 8. WILL NOT TAKE ADVANTAGE OF A WEAKER BROTHER (v. 14). It is so natural to be impatient with the deaf, with those whose faculties of apprehension may be dull, and by our unguarded walk to put a stumbling block in the way of those whose eyesight may not be quite so clear as ours. He remembers (Deut. 27:18). 9. IS IMPARTIAL IN HIS MANNER. His interest in the Lord’s poor ones is just as great as in those who occupy the chief seats in the public sanctuary. The impartial love of God is in his heart. He fears God and honours all men. 10. IS NO TALE-BEARER (v. 16). The gossip that must enter his ear finds its grave there. Being of a faithful spirit he conceals the matter (Prov. 11:13). He knows that the tongue is a fire, a world of iniquity, so he bridles it. 11. REBUKES THE ERRING IN LOVE (v. 17). There is no hate in his heart to any brother, or to any mortal. Such murderous feelings have no place in him. Yet at times he speaks sharply, and is faithful in rebuking sin, because he loves the truth and the errring one (2 Tim. 2:4). 12. DOES NOT AVENGE, OR KEEP UP A GRUDGE (v. 18). He does not recompense evil, but waits on the Lord (Prov. 20:22). He leaves vengeance to whom it belongs (Rom. 12:19), and by the grace of God is enabled to bear no grudge to his enemies. 13. DISTINGUISHES BETWEEN THINGS THAT DIFFER (v. 19). He does not practise the mingling of diverse kinds. He knows that he cannot serve God and mammon, and that light and darkness will not mix, and that there is no concord between Christ and Belial (2 Cor. 6:14–16). 14. DISREGARDS UNHOLY METHODS (v. 31). For success in the work of God he depends entirely upon the power and wisdom of the Spirit of God. He has no faith in the familiar spirits of men or of devils, and will not trust the wizardly methods of ungodly worldlings. 2. The great incentive of a holy life. Ye shall be holy, for I the Lord your God am holy (v. 1). I Jehovah your God am holy. Therefore— 1. YE SHALL BE HOLY. “Walk worthy of God in all well-pleasing” (Col. 1:10; 1 Thess. 2:12). 2. MY GRACE IS SUFFICIENT FOR THEE. “My God shall supply all your need” (Phil. 4:19). 3. FEAR NOT IN THE TIME OF TRIAL. “Lo, I am with you alway” (Matt. 28:20). 4. SERVE WITH GLADNESS. “Ye shall receive a reward” (1 Cor. 3:14) 5. BE IMITATORS OF GOD (Eph 5:1, R V) “I in them, and thou in Me” (John 17:23) Leviticus 19:3 'Every one of you shall reverence his mother and his father, and you shall keep My sabbaths; I am the LORD your God. KJV Leviticus 19:3 Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God. NET Leviticus 19:3 Each of you must respect his mother and his father, and you must keep my Sabbaths. I am the LORD your God. BGT Leviticus 19:3 ἕκαστος πατέρα αὐτοῦ καὶ μητέρα αὐτοῦ φοβείσθω καὶ τὰ σάββατά μου φυλάξεσθε ἐγὼ κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:3 "Each of you must show great respect for your mother and father, and you must always observe my Sabbath days of rest. I am the LORD your God. ESV Leviticus 19:3 Every one of you shall revere his mother and his father, and you shall keep my Sabbaths: I am the LORD your God. NIV Leviticus 19:3 " 'Each of you must respect his mother and father, and you must observe my Sabbaths. I am the LORD your God. reverence: Ex 20:12 Ex 21:15,17 Dt 21:18-21 Dt 27:16 Pr 1:8 Pr 6:20,21 Pr 23:22 Pr 30:11,17 Eze 22:7 Mal 1:6 Mt 15:4-6 Eph 6:1-3 Heb 12:9) keep: Lev 26:2 Ex 16:29 20:8 31:13-17 Isa 56:4-6 58:13 Eze 20:12 22:8 REVERENCE PARENTS KEEP THE SABBATH Every one of you shall reverence (Heb - yare) his mother and his father, and you shall keep My sabbaths - "The ‘fear’ here required, is virtually the same with the honor commanded by the fifth commandment." (Bush) This is an interesting passage speaking on one hand of reverential respect for parents and on the other a similar reverence for God manifest by keeping His sabbaths. I am the LORD your God - This phrase occurs 40x in the entire OT and over 50% (21) of the uses are found in Leviticus! Ex 6:7; 16:12; 20:2; Lev 11:44; 18:2, 4, 30; 19:3, 4, 10, 25, 31, 34, 36; Lev 20:7, 24; 23:22, 43; Lev 24:22; Lev 25:17, 38, 55; 26:1, 13; Nu 10:10; 15:41; Dt 5:6; 29:6; Jdg 6:10; Isa 41:13; 43:3; 48:17; 51:15; Ezek 20:5, 7, 19f; Joel 2:27; 3:17 Your God - 39x in 37 passages in Leviticus. He is the possessor, Israel is the "possessee!" We see this also in the NT… But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God's OWN POSSESSION, (periousios ; KJV = "a peculiar people") that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light 10 for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.11 Beloved, I urge you as aliens and strangers to abstain from fleshly lusts, which wage war against the soul. (1Pe 2:9-11) THOUGHT -: Believers have been acquired by purchase with idea of preservation. Christians are a special people because God has preserved them for Himself. we are His possession now: Titus 2:14, Ro 14:7-9, 1Co 6:19,20, 2Co 5:15, 2Pe 2:1, 1Pe 2:9; Rev 1:6;5:10, Ex 19:5, Dt 7:6; 14:2 (all 3 preceding verses use periousios (see word study) = being beyond usual,) Isa 43:21; Mal 3:17 Ryrie on Lev 19:3-4 Three of the Ten Commandments are reiterated here as being particularly important (concerning parents, Sabbaths, and idolatry). Rooker - The first major section of Leviticus 19 (Lev 19:3–18) contains various laws mostly of a moral character. Most of the Ten Commandments are in fact repeated in this section… As honoring parents is the first response of holiness among human duties, so the keeping of the Sabbath is the first spiritual priority. The Sabbath law is the longest of the commands in the Ten Commandments, and the observance of the Sabbath was a special sign of the nation of Israel (Ex 31:13). Leon Hyatt - The first law given in this MESSAGE contained both a responsibility to people and a responsibility to God. This combination showed that both were important in Israel and that both were to be regulated by the civil authorities. The specific responsibilities mentioned were fearing (revering, respecting) parents and keeping Jehovah’s sabbaths. The stability of the nation depended on parental authority, and the spirituality of the nation depended upon the proper observance of the sabbaths. Obedience to parents was and is basic to all right actions toward one’s fellowman, and observance of times of worship was and is basic to all right actions toward God. The civil authorities were responsible for seeing that both aspects of life were preserved in Israel. keep My sabbaths. The word translated “keep” is the word used in Leviticus 18:30, where it is translated “watch.” It means “to watch” or “to guard” the sabbaths from neglect and abuse. The sabbaths were days when the Israelites were to pause from their secular activities and worship God (see comments on Lev. 16:31 in MESSAGE 20 under the heading a sabbath of a sabbath it must be to you, and you shall afflict yourselves). Unless they guarded those times, they would become so wrapped up in worldly affairs that God would be left out of their lives. They would miss the most important aspect of life. The use of the plural “sabbaths” refers to more than just the weekly sabbath. Eight different times were called “sabbaths” or “rest times” in the Pentateuch: the weekly sabbath day (Ex. 16:25,26,29; 20:8,10,11; 31:14,15,16; 35:3; Lev. 23:3; 24:8; Num. 15:32; 28:9,10; Deut. 5:12,14,15), the Day of Coverings, which was not called just “a sabbath,” but “a sabbath of a sabbath” (Lev. 16:31), the first and seventh days of the Feast of Unleavened Bread (Lev. 23:7,8,11,15), the Feast of Noise-Making (Lev. 23:24), the first day of the Feast of Booths and the day following that feast (Lev. 23:39), and the sabbatical year (Lev. 25:2,6; 26:34,35,43). I am Jehovah your God. These responsibilities were established on the basis of the authority of Jehovah their God. This statement or a shortened form of it is made a total of fifteen times in this MESSAGE. Though the commandments in this MESSAGE were civil laws to be enforced by human authorities, they were first and foremost responsibilities to the God who had chosen them and made them His own. Brian Bell on Sabbath - Only commandment the church in the NT is not told to repeat. It was a sign between God & Israel Ex.31:13 “Speak also to the children of Israel, saying: 'Surely My Sabbaths you shall keep, for it is a sign between Me and you throughout your generations, that you may know that I am the LORD who sanctifies you.” It was a capital offense to break this(Numb.15:32-36, man gathering sticks) Yet, we are to give our time still to Him. We must not waste it. Eph.5:15-17 “See then that you walk circumspectly, not as fools but as wise, redeeming the time, because the days are evil. Therefore do not be unwise, but understand what the will of the Lord” Make sure you devote special times to Him in Worship & Service! George Bush - Leviticus 19 Commentary Enjoining Reverence of Parents 3. Ye shall fear every man his mother and his father. The ‘fear’ here required, is virtually the same with the honor commanded by the fifth commandment. It includes inward reverence and esteem, outward expression of respect, obedience to the lawful commands of parents, care and endeavor to please and render them comfortable, und to avoid any thing that may offend and grieve them, or incur their displeasure. It will be noticed also that in this connexion the ‘mother’ is mentioned before the ‘father,’ which is contrary to prevailing usage. The two precepts, ‘Honor thy father and thy mother,’ and ‘Fear thy mother and thy father,’ when taken together plainly evince that both father and mother are to be regarded as entitled to equal tokens of honor, respect, and reverence. If the ‘father’ had been uniformly placed first, it might have imperceptibly begotten the impression that the mother’s claims to veneration were but of a secondary nature. Keep my sabbaths, i. e. not only the seventh day, but all other appointed days, which were also called sabbaths. Chal. ‘Keep my sabbath-days.’ This precept is joined with that requiring filial reverence, inasmuch as it is supposed that if God provides by law for the preserving of the honor of parents, parents will use their authority for keeping up in the minds and conduct of their children a due regard for the divine institutions, particularly the one in question. The contempt of parents, and the profanation of the sabbath usually go together, and begin the ruin of the young. The prospects of those children are the brightest who make conscience of honoring their parents and keeping holy the sabbath day. Leviticus 19:4 'Do not turn to idols or make for yourselves molten gods; I am the LORD your God. KJV Leviticus 19:4 Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God. NET Leviticus 19:4 Do not turn to idols, and you must not make for yourselves gods of cast metal. I am the LORD your God. BGT Leviticus 19:4 οὐκ ἐπακολουθήσετε εἰδώλοις καὶ θεοὺς χωνευτοὺς οὐ ποιήσετε ὑμῖν ἐγὼ κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:4 "Do not put your trust in idols or make metal images of gods for yourselves. I am the LORD your God. ESV Leviticus 19:4 Do not turn to idols or make for yourselves any gods of cast metal: I am the LORD your God. NIV Leviticus 19:4 " 'Do not turn to idols or make gods of cast metal for yourselves. I am the LORD your God. Ex 20:3-5 1Co 10:14 1Jn 5:21 to: Lev 26:1 molten gods: Ex 20:23 32:4 34:17 De 27:15 Hag 2:18 Related Passages: Exodus 20:3-5+ (FOCUS ON 1ST AND 2ND COMMANDMENTS) “You shall have no other gods before Me. 4 “You shall not make for yourself an idol, or any likeness of what is in heaven above or on the earth beneath or in the water under the earth. 5 “You shall not worship them or serve them; for I, the LORD your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and the fourth generations of those who hate Me, WARNING AGAINST ENTICEMENT TO EMPTY IDOLS Do not turn to idols or make for yourselves molten gods - The Hebrew word for idols (elil) means worthless. That anyone would waste their time and willingly turn to or make something that is worthless demonstrates the power of our fallen anti-God flesh (does not want God to rule, but an idol that allows it to behave as it pleases!) and the deceptiveness of sin (Heb 3:13+). I am the LORD your God - Idols or the great "I am!" The finite and worthless versus the infinite and precious! There is literally no comparison. Leon Hyatt - The second law dealt with a responsibility to God. The word translated “worthless ones” means “nothings.” It did not refer to images but to the false gods themselves. The word is very similar to the Hebrew word for “gods.” It was used as an alliterative way of saying that what the pagans called “gods” were really “nothings.” The words translated “gods of molded metal” did refer to the idols or statutes that represented the false gods. The Israelites were not to honor pagan gods, who were no gods; and they were not to build images of those nothing gods. George Bush - Leviticus 19 Commentary Turn ye not unto idols. Heb. אל חאלילים el hâelilim, to non-entities. Gr. ουκ επακολουθησετε ειδωλοις, follow not idols. The import of the original is things of nought, nothings, vanities, in allusion to which the apostle says, 1 Cor. 8:4, ‘We know that an idol is nothing in the world.’ The word occurs also in Job 13:4, ‘Ye are forgers of lies, ye are all physicians of no value (רפאי אליל rophëe elil, physicians of nought),’ which gives still farther light upon the meaning of the term. To such idols they were not to ‘turn’ in a way of heed, affection, consultation, or worship. They were not to regard them but with the utmost abhorrence, and as the chief of all abominations. They could not turn to them, without turning away from God, and this would be downright apostacy. Nor make to yourselves molten gods. Heb. אלהי מסכה elohë massëkah, gods of molting, such, for instance, as was the molten calf fabricated by Aaron at the instigation of the people, Ex. 32:4. The spirit of the precept prohibits, of—course, every species of image, whether molten or graven, designed as a representative of any object of worship. Habak. 2:18, ‘What profiteth the graven image that the maker thereof hath graven it; the molten image, and (even) a teacher of lies, that the maker of his work trusteth therein, to make dumb idols?’ Idols (0457) (elil) describes something worthless (particularly as an object of worship). Vain or vanity, no value, thing of naught. Elil is used primarily to describe vain objects of worship, i.e. the gods of this world, whether literal idols made with hands, riches, or deceitful men. It is no coincidence that this name used for idol also describes that which is worthless (Job 13:4, Zech 11:17)! False gods make promises, but provide no deliverance (temporal or eternal)! How vain (and foolish) to attempt to represent the Creator with an object of His creation and in so doing limit His infinite character. In the Septuagint (Lxx) the Greek word used for elil is eidolon (from eídos = that which is seen, what is visible, figure, appearance) is primarily a phantom, form, image, shadow or likeness. Gilbrant on elil - This noun often functions as an adjective, referring to something which is worthless or insufficient, often used in a derogatory manner to refer to the idols. The word may have been created as a scornful pun. The God of Israel is the strong God, but these are only little gods. Job calls his comforters "worthless physicians" because they only speak lies about him (Job 13:4). In Zechariah, the Lord declares He will raise up a worthless shepherd who will only care for himself and not the sheep and who will desert the flock entrusted to him. The Lord will also judge this shepherd (11:17). Divination is "futile" (Jer. 14:14). Israel was commanded not to make any kind of idols because the Lord was their God (Lev. 26:1). Most often this word is used to highlight the great difference between the idols which were made by the nations and the greatness of their own God. The gods of the nations are idols, but the Lord made the heavens (Ps. 96:5). All those who worship and put their trust in idols will be put to shame, but in contrast, all gods are called to worship the Lord (Ps. 97:7). The Day of the Lord is coming, and He will sit supreme in judgment over all the earth. He alone will be exalted in that day, while all the idols will disappear. On that day, people will throw their idols of silver and gold they had made for worship to the rodents and bats (Isa. 2:18, 20). The Lord will come to judge Egypt and all of her idols will tremble before him. The Egyptians will consult their idols for help, but they will be defeated (Isa. 19:1, 3). What value is there in an idol since it is man-made? It cannot speak, and has no life in it. Those who worship idols are trusting in their own creations, but in contrast, the Lord is in his holy temple (Hab. 2:18). For a time, Israel will worship the works of their own hands, but in the day of the Lord, Israel will reject idols of silver and gold and return to the Lord whom they rejected (Isa. 31:7). (Complete Biblical Library - Incredible Resource) Merrill - This word is used only twice in the Pentateuch, both times in Leviticus (here and Lev. 26:1). The etymology is not conclusive. It likely comes either from the diminutive of god or from a root meaning "to be weak." Either way the term is used to disparage heathen gods and show their powerlessness. The exact phrase "molten gods" appears in Ex 34:17. It is found nowhere else. The archetypal molten god was "Aaron's golden calf" of Exod. 32. Based on the prohibition of the second commandment (Exod. 20:4; Deut. 5:8), the specific detail regarding a molten or cast idol is also found in Exod. 34:17 and Deut. 27:15. (The Bible Knowledge Word Study - Gen-Deut) Rooker - The English word for idolatry comes via Greek eidololatreia, which is based on a root that relates to that which strikes the eye, that is, the external appearance. The word thus focuses on the external image of an idol. Vine - This disdainful word signifies an “idol” or “false god. In Lev. 26:1 the ˒elilim are what Israel is forbidden to make: “Ye shall make you no idols…” The irony of this is biting not only with respect to the usual meaning of this word but also in view of its similarity to the usual word for God (˒elohim; cf. Ps. 96:5): “For all the gods [˒elohim] of the people are idols [˒elohim] …” (1 Chron. 16:26). Second, this word can mean “nought” or “vain.” 1 Chron. 16:26 might well be rendered: “For all the gods of the people are naught.” NET Note says that elil "appears to be a diminutive play on words with 'el, ("god; God") and, perhaps at the same time, recalls a common Semitic word for "worthless; weak; powerless; nothingness." Snaith suggests a rendering of "worthless godlings." Webster's definition of an idol is interesting to ponder [Middle English, from Old French idole, from Late Latin idolum, from Greek eidōlon image, idol; akin to Greek eidos form] 1: a representation or symbol of an object of worship; broadly : a false god; a material object, esp a carved image, that is worshipped as a god. An image, form or representation, usually of a man or other animal, consecrated as an object of worship; a pagan deity. Idols are usually statues or images, carved out of wood or stone, or formed of metals, particularly silver or gold. 2a : a likeness of something 2b obsolete : PRETENDER, IMPOSTOR 3: a form or appearance visible but without substance <an enchanted phantom, a lifeless idol —P. B. Shelley〉4 : an object of extreme devotion; Any thing on which we set our affections; that to which we indulge an excessive and sinful attachment. 5 : a false conception : FALLACY DICTIONARY ARTICLES ON IDOL/IDOLATRY Idol, Idolatry - Baker Evangelical Dictionary Idolatry - Naves (Huge list) Idolatry - Torreys topic Idolatry - Holman Idolatry - Hastings NT Idolatry - Hastings Dictionary Idolatry - Fausset Bible Dictionary Idolatry - ISBE Idolatry - Encyclopedia Britannica Idolatry - Kittos Biblical Cyclopedia Idolatry and Idols - Jewish Encyclopedia Elil - 18v in NAS is translated - futility(1), idols(16), images(1), worthless(2). Leviticus 19:4 'Do not turn to idols or make for yourselves molten gods; I am the LORD your God. Leviticus 26:1 'You shall not make for yourselves idols, nor shall you set up for yourselves an image or a sacred pillar, nor shall you place a figured stone in your land to bow down to it; for I am the LORD your God. 1 Chronicles 16:26 For all the gods of the peoples are idols, But the LORD made the heavens. Job 13:4 "But you smear with lies; You are all worthless physicians. Psalm 96:5 For all the gods of the peoples are idols, But the LORD made the heavens. Psalm 97:7 Let all those be ashamed who serve graven images, Who boast themselves of idols; Worship Him, all you gods. Isaiah 2:8 Their land has also been filled with idols; They worship the work of their hands, That which their fingers have made. 18 But the idols will completely vanish. 20 In that day men will cast away to the moles and the bats Their idols of silver and their idols of gold, Which they made for themselves to worship, Isaiah 10:10 "As my hand has reached to the kingdoms of the idols, Whose graven images were greater than those of Jerusalem and Samaria, 11 Shall I not do to Jerusalem and her images Just as I have done to Samaria and her idols?" Isaiah 19:1 The oracle concerning Egypt. Behold, the LORD is riding on a swift cloud and is about to come to Egypt; The idols of Egypt will tremble at His presence, And the heart of the Egyptians will melt within them. 3 "Then the spirit of the Egyptians will be demoralized within them; And I will confound their strategy, So that they will resort to idols and ghosts of the dead And to mediums and spiritists. Isaiah 31:7 For in that day every man will cast away his silver idols and his gold idols, which your sinful hands have made for you as a sin. Jeremiah 14:14 Then the LORD said to me, "The prophets are prophesying falsehood in My name. I have neither sent them nor commanded them nor spoken to them; they are prophesying to you a false vision, divination, futility and the deception of their own minds. Ezekiel 30:13 'Thus says the Lord GOD, "I will also destroy the idols And make the images cease from Memphis. And there will no longer be a prince in the land of Egypt; And I will put fear in the land of Egypt. Habakkuk 2:18 "What profit is the idol when its maker has carved it, Or an image, a teacher of falsehood? For its maker trusts in his own handiwork When he fashions speechless idols. Zechariah 11:17 "Woe to the worthless shepherd Who leaves the flock! A sword will be on his arm And on his right eye! His arm will be totally withered And his right eye will be blind." Do not turn to idols - This prohibition is repeated in the NT and is relevant to our modern culture - we may not worship figurines of "gods," but modern Christians are still enticed to "gods" in manifold forms (money, success, power, etc). And so Paul issues a command we all do well to heed… Therefore, my beloved, flee (pheugo in the present imperative = a command to make this our lifestyle and see our need to depend on the Holy Spirit to obey. The implication is "idols" are "ever present" and always enticing!) from idolatry. (1Cor 10:14+) Comment: Recall that God's commandments always include His enablements. We cannot obey these supernatural commands by relying on our old nature (fallen flesh), but must surrender to and depend upon the enabling power of the indwelling Spirit to "sanctify" us and give us the desire and the power to flee! (cp Php 2:13NLT+). Little children, guard (phulasso in the aorist imperative = a command to make do this now! Do not delay! see our need to depend on the Holy Spirit to obey) yourselves from idols. (1John 5:21+) Comment: See preceding comment for our "ability" to guard ourselves! Every morning when you get up, you need to guard your (esp your) eyes, your ears, your heart, your mouth. Guard your heart so that it remains safe, unspoiled, undefiled, protected from being snatched away (by the lusts of the flesh… do not be deceived beloved brethren.) Mt 6:13 'And do not lead us into temptation, but deliver us from evil. (Pr 4:13, Pr 4:23-see commentary, 2Co 6:17+) Leviticus 19:5 'Now when you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted. KJV Leviticus 19:5 And if ye offer a sacrifice of peace offerings unto the LORD, ye shall offer it at your own will. NET Leviticus 19:5 "'When you sacrifice a peace offering sacrifice to the LORD, you must sacrifice it so that it is accepted for you. BGT Leviticus 19:5 καὶ ἐὰν θύσητε θυσίαν σωτηρίου τῷ κυρίῳ δεκτὴν ὑμῶν θύσετε NLT Leviticus 19:5 "When you sacrifice a peace offering to the LORD, offer it properly so you will be accepted by God. ESV Leviticus 19:5 "When you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted. NIV Leviticus 19:5 " 'When you sacrifice a fellowship offering to the LORD, sacrifice it in such a way that it will be accepted on your behalf. sacrifice: Lev 3:1-17 7:16 22:21 Ex 24:5 2Ch 31:2 Eze 45:15-17 46:2,12 Eph 2:13,1 you shall offer it so that you may be accepted: Lev 1:3 22:19,23,29 OFFER ACCEPTABLE OFFERINGS! Now when you offer a sacrifice of peace offerings to the LORD, you shall offer it so that you may be accepted - Clearly peace offerings (and any offering for that matter) can be offered in such a way that they are unacceptable to God. The most obvious reason the offering is not acceptable is because the offerer fails to first offer themselves, their heart, their will and seeks to substitute something external (for us today things we think are "good works" for God) for the internal, that is, our heart. David learned about true offerings after his sin with Bathsheba writing For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. 17 The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise.(Psalm 51:16-17+) God does not want our offerings as much as He wants our obedience! And as Samuel told disobedient King Saul Samuel said, “Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams. 23 “For rebellion is as the sin of divination, And insubordination is as iniquity and idolatry (THAT OUGHT TO BRING FORTH A "WOE!"). Because you have rejected the word of the LORD, He has also rejected you from being king.” (1 Sa 15:22-23) Ryrie on peace offerings - The peace offering could be brought (1) as an act of thanksgiving (Lev 7:12-15) for deliverance, answers to prayer, healing, and so on, (2) in connection with a vow (votive offering) relative to a past or future favor (Lev 7:16-17), or (3) purely as a freewill, voluntary act (Lev 7:16-17). The thanksgiving peace offering had to be eaten the same day it was offered; the vow or voluntary offerings might be eaten that day and the day following, but not left till the third day. (Ryrie Study Bible) Leon Hyatt - When you offer a slaughter offering of peace-offerings to Jehovah - Slaughter-offerings were actually a meal shared by the worshiper, the priests, and Jehovah (see comments on Lev. 3:1). This law concerned the worshiper’s portion of the meal. Jehovah warned that the worshiper should eat his portion in such a way that he would be accepted by Jehovah. The words translated “so you will be accepted” are literally “for your acceptance.” In order for the worshiper and his offering to be accepted by Jehovah, it had to be offered in the prescribed way. Jehovah had taken great care to give detailed instructions concerning how fire offerings were to be offered so the offerings would contain truth about Him and not be mixed with pagan ideas that would mislead the worshipers. Therefore, worshipers needed to take great care to follow Jehovah’s instructions exactly. If they did not, they showed that they did not truly trust Jehovah, and their offering would not be accepted by Him. Treasury of Scripture Knowledge - The Hebrews had several kinds of offerings, which they called {corban}. Some were free-will offerings, and others were of obligation. The first fruits, the tenths, the sin-offerings, were of obligation; the peace-offerings, vows, offerings of oil, wine, bread, and other things which were made to the temple, or to the ministers of the Lord, were offerings of devotion; these constituted the greater part. They indeed were a shadow of good things to come, which we enjoy in full fruition through THE ONE great SACRIFICE, even Jesus Christ. "Aaron must lay his robes away, His mitre and his vest, When God himself comes down to be The offering and the priest." George Bush - Leviticus 19 Commentary Concerning Peace-offerings 5–8. If ye offer a sacrifice of peace-offerings, &c. As they were to avoid all idolatry, so they were to be careful to perform the service due to God in the prescribed manner. Peace-offerings are here mentioned as perhaps the most common, but the spirit of the precept doubtless applies to all others. The various rites and ceremonies connected with this offering have been already detailed, ch. 3:7, 16. Ye shall offer it at your own will. (you must sacrifice it so that it is accepted for you.) Or rather, according to the Heb. לרצנכם lirtzonekem, ‘to your favorable acceptation,’ i. e. in such a manner as may secure the divine favor and acceptance, which it would not do if it were offered otherwise than in exact accordance with the prescribed mode. See Note on Lev. 1:3. Sacrifice (02077) (zebah) from zabah - to slaughter for sacrifice) refers to an offering killed and presented by the worshiper to God as an act of devotion (to fill a special vow - Nu 15:3), thanksgiving (Lev 22:29, Ps 107:22, 116:17) or to meet the need for forgiveness (expiation, propitiation). The first specific mention of an animal sacrifice in Ge 4:4 (although it does not use the word zebah). The first use of zebah in Genesis describe sacrifices by Jacob (Israel) (Ge 31:54 - associated with the covenant between Jacob and Laban, Ge 46:1). In Ge 31:54 and Ex 18:12 we see zebah associated with sharing of a meal. It is interesting that one secular dictionary defines sacrifice as "a surrender of something of value as a means of gaining something more desirable." In the NT we are to daily present ourselves to God as a "sacrificial offering." (Romans 12:1). While our daily sacrifice of ourselves does not MERIT God's favor, it does bring us into fellowship with Him, He Who should always be our heart's greatest desire! Peace offerings (08002)(selem/shelem) is a noun which means fellowship offerings, thanksgiving offerings and all uses (except Amos 5:22) are in the plural form (selamim). The root Hebrew word conveys the idea of completion and fulfillment, of entering into a state of wholeness and unity, a restored relationship or fellowship. The peace offerings were voluntary offerings (like burnt and grain offerings) given to God with thanks and praise. Have you made your "peace offerings" yet today? "It is good to give thanks to the LORD, And to sing praises to Thy name, O Most High." (Ps 92:1) Accepted (07522) ratson/rason) means delight, goodwill, inclination, pleasure, delight, favor, grace, kindness, willfulness. This term is ascribed both to human agents and to God. Ratson describes a strong desire which implies a choice (Ge 49:6; 2Ch 15:15). Ratson is translated in the Septuagint with the Greek adjective Dektos which means acceptable (that which is welcomed) and is used frequently in the Septuagint (Lxx) to describe a variety of offerings as acceptable and meeting with divine approval - see Lev 1:3-4, Lev 19:5; 22:19-21, 29; 23:11. QUESTION - What is a peace offering / fellowship offering? ANSWER - The modern idea of a peace offering, also known as a fellowship offering, is that of “a propitiatory or conciliatory gift.” A man who offends his wife will often visit a florist with the thought that bringing home flowers will help smooth things over—the bouquet will be a “peace offering” of sorts. Propitiate means “to make someone pleased or less angry by giving or saying something desired,” and conciliatory means “intended to placate or pacify.” These definitions are interesting because the phrase peace offering has come to mean something completely different—almost the exact opposite—of what it originally meant in the Bible. A peace offering in the Old Testament Law is described in Leviticus 7:11–21. It was a voluntary sacrifice given to God in three specific instances. First, a peace offering could be given as a freewill offering, meaning that the worshiper was giving the peace offering as a way to say thank you for God’s unsought generosity. It was basically just a way to praise God for His goodness. The second way a peace offering could be given was alongside a fulfilled vow. A good example of this was when Hannah fulfilled her vow to God by bringing Samuel to the temple; on that occasion she also brought a peace offering to express the peace in her heart toward God concerning her sacrifice—it was a way to say, “I have no resentment; I am holding nothing back in the payment of my vow.” The third purpose of a peace offering was to give thanksgiving for God’s deliverance in an hour of dire need. None of these three reasons to sacrifice had anything to do with propitiation, with appeasing God, or with pacifying Him. There were under the Old Covenant sacrifices intended to represent propitiation (Leviticus 1—2; 4) but with the understanding that God has always been a God of grace (see Ephesians 2:8–9). He does not expect us to appease Him with our works but only to confess our need and dependence on Him. Under the Old Covenant, this relationship was expressed by the sacrificial system, which always looked forward to the sacrifice of the Messiah. Under the New Covenant, the Law has been written on our hearts (2 Corinthians 3:3), and the Holy Spirit of God gives us the power to live our lives accordingly (Romans 8:1–8; 1 Thessalonians 1:5). The sacrifices we give now are spiritual (Hebrews 13:15) and living (Romans 12:1). Most sacrifices in the Old Testament system were not eaten by worshipers, but the peace offering was meant to be eaten—only a portion of the animal or grain brought to the altar was burned; the rest was given back to the worshiper and to the poor and hungry. The beautiful picture here is of God’s provision for His people, both physically and spiritually. His grace and goodness are present throughout the offerings. In the peace offering, God was providing what we need: a way to thank Him for His goodness and physical sustenance. God is not interested in taking from us. That is not His heart at all. But the lie we so often believe is that our good actions bring about His goodness, and our sinful actions must be paid for in personal sacrifice. The peace offering shows that worshipers in the Old Testament were not any more responsible for their salvation than worshipers in the New Testament. Throughout the ages, people have been tempted to think that sacrifices create God’s favor. This belief is evident in our modern understanding of a peace offering as a propitiation for wrongdoing. But only Christ’s sacrifice creates favor with God and covers wrongdoing, and the Old Testament sacrifices were a picture of that future provision.GotQuestions.org Leviticus 19:6 'It shall be eaten the same day you offer it, and the next day; but what remains until the third day shall be burned with fire. KJV Leviticus 19:6 It shall be eaten the same day ye offer it, and on the morrow: and if ought remain until the third day, it shall be burnt in the fire. NET Leviticus 19:6 It must be eaten on the day of your sacrifice and on the following day, but what is left over until the third day must be burned up. BGT Leviticus 19:6 ᾗ ἂν ἡμέρᾳ θύσητε βρωθήσεται καὶ τῇ αὔριον καὶ ἐὰν καταλειφθῇ ἕως ἡμέρας τρίτης ἐν πυρὶ κατακαυθήσεται NLT Leviticus 19:6 The sacrifice must be eaten on the same day you offer it or on the next day. Whatever is left over until the third day must be completely burned up. ESV Leviticus 19:6 It shall be eaten the same day you offer it or on the day after, and anything left over until the third day shall be burned up with fire. NIV Leviticus 19:6 It shall be eaten on the day you sacrifice it or on the next day; anything left over until the third day must be burned up. 'It shall be eaten the same day you offer it, and the next day; but what remains until the third day shall be burned with fire. Leon Hyatt - The worshiper was to cook and eat his portion of the meat of the offering in the courtyard of The Tabernacle (see comments on Lev. 8:31). Cooking and eating the meat was a part of the ceremony of the offering, and it was to be observed in exact accordance with the instructions of Jehovah. Jehovah had given specific instructions that slaughter-offerings that were offered to express thanksgiving were to be eaten on the day the offering was presented (see comments on Lev. 7:15). However, slaughter-offerings that were offered to accompany a freewill gift or the fulfillment of a vow were to be eaten on the day of the offerings or on the next day (see comments on Lev. 7:16 ). If any of the meat was left over after the specified day, it was to be incinerated in fire in a clean place outside the camp (see comments on Lev. 7:17). This commandment covers both cases. Eating any of the meat on the third day would be a departure from both purposes for the offering. Leviticus 19:7 'So if it is eaten at all on the third day, it is an offense; it will not be accepted. KJV Leviticus 19:7 And if it be eaten at all on the third day, it is abominable; it shall not be accepted. NET Leviticus 19:7 If, however, it is eaten on the third day, it is spoiled, it will not be accepted, BGT Leviticus 19:7 ἐὰν δὲ βρώσει βρωθῇ τῇ ἡμέρᾳ τῇ τρίτῃ ἄθυτόν ἐστιν οὐ δεχθήσεται NLT Leviticus 19:7 If any of the sacrifice is eaten on the third day, it will be contaminated, and I will not accept it. ESV Leviticus 19:7 If it is eaten at all on the third day, it is tainted; it will not be accepted, NIV Leviticus 19:7 If any of it is eaten on the third day, it is impure and will not be accepted. YLT Leviticus 19:7 and if it be really eaten on the third day, it is an abomination, it is not pleasing, offense: Isa 1:13 65:4 66:3 Jer 16:18 it will not be accepted: Lev 7:18-21 22:23,25 So if it is eaten at all on the third day, it is an offense; it will not be accepted. NET NOTE on offense - Or "desecrated," or "defiled," or "forbidden." For this difficult term see J. Milgrom, Leviticus (AB), 1:422, on Lev 7:18. Leon Hyatt - This law calls eating meat from a slaughter offering on the third day an “abomination.” The word translated “abomination” is the word used in Leviticus 18:22 and is properly translated in that manner. Eating it on the third day was an abhorrent action to Jehovah because it was a departure from His specific instructions. Eating in an unauthorized manner showed lack of respect for Jehovah and His covenant. Therefore the offering would not be accepted by Jehovah. Leviticus 19:8 'Everyone who eats it will bear his iniquity, for he has profaned the holy thing of the LORD; and that person shall be cut off from his people. KJV Leviticus 19:8 Therefore every one that eateth it shall bear his iniquity, because he hath profaned the hallowed thing of the LORD: and that soul shall be cut off from among his people. NET Leviticus 19:8 and the one who eats it will bear his punishment for iniquity because he has profaned what is holy to the LORD. That person will be cut off from his people. BGT Leviticus 19:8 ὁ δὲ ἔσθων αὐτὸ ἁμαρτίαν λήμψεται ὅτι τὰ ἅγια κυρίου ἐβεβήλωσεν καὶ ἐξολεθρευθήσονται αἱ ψυχαὶ αἱ ἔσθουσαι ἐκ τοῦ λαοῦ αὐτῶν NLT Leviticus 19:8 Anyone who eats it on the third day will be punished for defiling what is holy to the LORD and will be cut off from the community. ESV Leviticus 19:8 and everyone who eats it shall bear his iniquity, because he has profaned what is holy to the LORD, and that person shall be cut off from his people. NIV Leviticus 19:8 Whoever eats it will be held responsible because he has desecrated what is holy to the LORD; that person must be cut off from his people. Everyone who eats it will bear his iniquity, for he has profaned the holy thing of the LORD; and that person shall be cut off from his people. Leon Hyatt - If an Israelite departed from the instructions and ate the offering on the third day, not only would his offering not be accepted but also he would “bear his iniquity,” which means that he would face the penalty of his wrongdoing (see comments on Lev. 5:1). Jehovah had already said in Leviticus 7:18 that anyone who ate any remaining portion of the slaughter-offering on the third day would “bear his iniquity” (see comments on that verse). However, in that MESSAGE Jehovah did not specify what that penalty was to be. In this passage, He makes it clear that the penalty was that the offender was to be “cut off from his people,” which means death (see comments on Lev. 7:20, on Lev. 20:2). His action had defiled a holy offering, showing that he rejected the covenant and thus did not really belong to the people of God. He was to be executed. This commandment is the only law in this MESSAGE that contains a specific penalty. For all the others, penalties were to be assigned by the judges according to the circumstances of each case. Specifying the death penalty for this offense underscores its seriousness. At first sight, the penalty seems to be severe for a ceremonial deviation. However, the offerings Jehovah gave to Israel were a method of teaching truths about Jehovah and the way of life He expected of His followers. He designed them carefully because pagan religions of that day had offerings that they called by the same names. Jehovah wanted to protect His offerings from those pagan forms of the offerings and the ideas they contained. Therefore, if an Israelite did not follow the ceremonies exactly as Jehovah had defined them, he was showing disrespect for Jehovah and was subject to being led astray by false ideas. Such a disrespectful attitude toward Jehovah’s instructions showed he had not truly accepted the covenant and did not really belong among God’s people. He was to be excluded by being put to death. Leviticus 19:9 'Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. KJV Leviticus 19:9 And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. NET Leviticus 19:9 "'When you gather in the harvest of your land, you must not completely harvest the corner of your field, and you must not gather up the gleanings of your harvest. BGT Leviticus 19:9 καὶ ἐκθεριζόντων ὑμῶν τὸν θερισμὸν τῆς γῆς ὑμῶν οὐ συντελέσετε τὸν θερισμὸν ὑμῶν τοῦ ἀγροῦ ἐκθερίσαι καὶ τὰ ἀποπίπτοντα τοῦ θερισμοῦ σου οὐ συλλέξεις NLT Leviticus 19:9 "When you harvest the crops of your land, do not harvest the grain along the edges of your fields, and do not pick up what the harvesters drop. ESV Leviticus 19:9 "When you reap the harvest of your land, you shall not reap your field right up to its edge, neither shall you gather the gleanings after your harvest. NIV Leviticus 19:9 " 'When you reap the harvest of your land, do not reap to the very edges of your field or gather the gleanings of your harvest. reap the harvest: Lev 23:29 De 24:19-21 Ru 2:2,15 GOD'S WELFARE PROGRAM Now when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. Leon Hyatt - This law deals with a responsibility of the Israelites toward their fellowmen. When they would settle in their land, at harvest time they were to leave a portion of their crops in the field and allow the poor and sojourners to gather it. They were not to harvest the corners of their grain fields, and they were not to gather the grain stalks that were dropped in the field when the crop was harvested. They were also to leave on the vine the few bunches of grape that would ripen after the main harvest was gathered. In addition, they were not to pick up the grapes that fell from a bunch onto the ground. Gathering every last stalk of grain and every last grape was an expensive task with little profit. The farmer would lose very little by not gathering those small portions of his harvest, but allowing the needy to gather them would mean life and sustenance to the poor. The Israelites were to be a generous people, providing for the poor as a regular part of their way of life. Criswell - God, in His marvelous grace, makes provision for the poor. A beautiful illustration of the practicality of this law is found in the Book of Ruth. (Ed: See Dt. 24:19-22 and Ru 2:2 where Ruth benefited from this provision). TSK - In what code of laws merely human, is a requisition to be found so counteracting to selfishness, so encouraging to liberality, and so beneficently considering to the poor and needy? But the Mosaic dispensation, like the Christian, breathed with love to God, and benevolence to man. To the honour of the public and charitable spirit of the English, this merciful law is, in general, as much attended to as if it had been incorporated with the gospel. The gleanings - This was to be part of "God's welfare program." The gleanings were the portions of grain which fell to the ground during the time of reaping. In ancient Israel the stalks of grain would be cut with one hand and the grain to be reaped would be caught in the other hand. No reaper would make a perfect catch and so some good grain would fall to the ground. Whatever the reaper failed to catch in his other hand fell to the ground and was known as “gleanings." We see this practice play a pivotal role in the drama of Boaz and Ruth the Moabitess, where both parties were blessed by Boaz allowing Ruth to glean after the reapers! Ruth 2:3 So she departed and went and gleaned in the field after the reapers; and she happened to come to the portion of the field belonging to Boaz, who was of the family of Elimelech. Comment: Ruth just "happened to come" to Boaz's field, one of the most beautiful an poignant examples of Divine providence in all of Scripture, as this "chance meeting" would be used by God to bring about the birth of the Messiah. Who would have envisioned that Boaz's obedience to this Levitical law would have been used in the most dramatic event in time and eternity! It makes me wonder about those times when I have been disobedient to His will. But even more, it motivates me to strive (enabled by the Spirit) to be more diligent in the future to seek to lovingly obey His will for my life. Ruth 2:7 “And she said, ‘Please let me glean and gather after the reapers among the sheaves.’ Thus she came and has remained from the morning until now; she has been sitting in the house for a little while.” THOUGHT - Obedience to God's laws and statues invariably results in blessing in our life, if nothing more than simply the joy of knowing we are pleasing to our Heavenly Father. George Bush - Leviticus 19 Commentary Gleanings to be left for the Poor 9. When ye reap the harvest of your land, thou shalt not wholly reap, &c. Heb. לא תכלה פאת שדך lo tekalleh peath sâdeka, thou shalt not finish, consummate, make a full end of, the corner of thy field; thou shalt not make a clean riddance of it. On this precept the Jewish canons remark, ‘He that reapeth his field must not reap all the field wholly; but must leave a little standing corn for the poor in the end of the field, whether he cut it or pluck it up: and that which is left is called the corner (פאה peah). And as he must leave of the field, so of the trees, when he gathereth their fruit, he must leave a little for the poor.’ The Jewish writers say that a sixtieth part was left. However this may be, the precept is full of interest, as exhibiting a very amiable feature of the Levitical law, which in many of its provisions breathed a spirit of humane and benevolent consideration, for which we look in vain lo any other code, either of ancient or modern times. ‘The right of the poor in Israel to glean after the reapers, was thus secured by a positive law. It is the opinion of some writers, that although the poor were allowed the liberty of gleaning, the Israelitish proprietors were not obliged to admit them immediately into the field, as soon as the reapers had cut down the corn, and bound it up in sheaves, but when it was carried off; they might choose also among the poor, whom they thought most deserving or most necessitous. These opinions receive some countenance from the request which Ruth presented to the servant of Boaz, to permit her to glean ‘among the sheaves;’ and from the charge of Boaz to his young men, ‘let her glean even among the sheaves;’ a mode of speaking which seems to insinuate, that though they could not legally hinder Ruth from gleaning in the field, they had a right, if they chose to exercise it, to prohibit her from gleaning among the sheaves, or immediately after the reapers.’—Paxton. Neither shall thou gather the gleanings of the harvest. That is, if a few ears of corn, as they were cutting or binding it up, fell out of the sheaves or from under the sickle, they were not to gather them up from the ground, but to leave them for the poor. And so also in respect to the scattered grape-clusters of the vintage. The rule thus given was intended for the benefit not only of the poor, but also of the stranger; for as strangers and foreigners could not hold their possessions on the same advantageous terms as native Israelites, they were very liable to be oppressed by poverty. It is easy to perceive that the natural tendency of this law was to inculcate a kindly, liberal, generous spirit, the direct reverse of a disposition covetous and griping, and which would prompt a man vigorously to insist on his right in mutters small and trivial. It is a lesson which the selfish nature of man needs to have powerfully enforced upon him, that is not necessarily lost or wasted, which goes to relieve the warns or diminish the woes of our common humanity. Leviticus 19:10 'Nor shall you glean your vineyard, nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. I am the LORD your God. KJV Leviticus 19:10 And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. NET Leviticus 19:10 You must not pick your vineyard bare, and you must not gather up the fallen grapes of your vineyard. You must leave them for the poor and the foreigner. I am the LORD your God. BGT Leviticus 19:10 καὶ τὸν ἀμπελῶνά σου οὐκ ἐπανατρυγήσεις οὐδὲ τοὺς ῥῶγας τοῦ ἀμπελῶνός σου συλλέξεις τῷ πτωχῷ καὶ τῷ προσηλύτῳ καταλείψεις αὐτά ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:10 It is the same with your grape crop-- do not strip every last bunch of grapes from the vines, and do not pick up the grapes that fall to the ground. Leave them for the poor and the foreigners living among you. I am the LORD your God. ESV Leviticus 19:10 And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard. You shall leave them for the poor and for the sojourner: I am the LORD your God. NIV Leviticus 19:10 Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the alien. I am the LORD your God. glean: Jdg 8:2 Isa 17:6 Isa 24:13 Jer 49:9 Ob 1:5 Mic 7:1 you shall leave them: Lev 25:6 GOD'S WELFARE PROGRAM CONTINUED 'Nor shall you glean your vineyard - Literally Heb "And you shall not deal severely with your vineyard." nor shall you gather the fallen fruit of your vineyard; you shall leave them for the needy and for the stranger. Leon Hyatt on stranger - Sojourners were people of foreign birth who had accepted Jehovah as their God and who had been accepted by the Israelites as naturalized citizens (see Lev. 16:29 and Lev. 17:8-9), Jehovah mentioned them in this law because they would not receive an allotment of land unless they already had been accepted into one of the tribes at the time the Land would be divided out to tribes, clans, and families in Israel (Num. 34:13-35:8; Josh. 13:7- 14:5). They probably would become employees of the Israelite farmers or have to find other employment. They might be needy, so Jehovah wanted the Israelites to care about them enough to allow them the privilege of gleaning in their fields for fresh produce. I am the LORD your God. Glean (05953)('alal) can have a variety of meanings determined by the context. It can mean "glean" with the idea of killing or capturing the enemy down to last man (Jdg 20:45, Jer 6:9) and in this sense means to exercise power over another person, generally in bad sense, hence = "to maltreat." It can mean to glean, to go over a second time, to harvest what is left in a field after the normal harvest process (Lev 19:10; Dt 24:21). 'Alal can mean to inflict, to deal with or to make an action which causes pain or suffering to another, justified or not, with a focus that this is done with considerable zeal or energy (La 1:22; 2:20; 3:51). It can mean to deal harshly, abuse, mistreat (Ex 10:2; Nu 22:29; Jdg 19:25; 1Sa 6:6; 31:4; 1Chr 10:4; Jer 38:19). In the hitpoel to take part in evil (Ps 141:4) To thrust, bury, place, make a motion of striking two objects together, with considerable force, but not hard enough to kill or lose consciousness of the object (Job 16:15) Baker summarizes the diverse meanings of 'alal… I. A verb meaning to do, to deal with, to treat severely, to abuse; to glean. It basically means to treat harshly or deal severely with; to practice evil: to do evil deeds in general (Ps. 141:4); to do evil toward a person (Lam. 1:12, 22; 2:20; 3:51). It describes the Lord’s dealings with Egypt to free the Israelites (Ex. 10:2; 1 Sam. 6:6). It is used of Balaam accusing his donkey of dealing treacherously with him (Num. 22:29). It describes the sexual abuse of a woman (Jdg. 19:25). II. A verb meaning to act childishly, to play the child. It means to behave foolishly as a child without maturity or strength. It is used of the enemies of Israel to depict the hopeless state of Israel who is oppressed by children (Isa. 3:12). III. A verb meaning to defile. It means to make something unclean or unholy, to desecrate it. It is used figuratively of Job defiling and shaming his horn, a figurative expression of destroying his hope, character, strength (Job 16:15). IV. A verb meaning to thrust in, to bury, to insert. It indicates striking an object into something. In context it refers to sticking a “horn,” one’s hope, character, strength, into the ground, that is, giving up (Job 16:15). (Complete Word Study Dictionary- Old Testament- Warren Baker, Gene Carpenter) 'Alal - 18v in KJV - Exod 10:2; Lev 19:10; Num 22:29; Deut 24:21; Judg 19:25; 20:45; 1 Sam 6:6; 31:4; 1 Chr 10:4; Job 16:15; Ps 141:4; Isa 3:12; Jer 6:9; 38:19; Lam 1:12, 22; 2:20; 3:51 Leviticus 19:11 'You shall not steal, nor deal falsely, nor lie to one another. shall not: Lev 6:2 Ex 20:15,17 22:1,7,10-12 De 5:19 Jer 6:13 7:9-11 Zec 5:3,4 8:16,17 1Co 6:8-10 Eph 4:28 lie one: 1Ki 13:18 Ps 101:7 116:11 Jer 9:3-5 Ac 5:3,4 Ro 3:4 Eph 4:25 Col 3:9 1Ti 1:10 Rev 21:8 Related Passages: Exodus 20:15-16+ “You shall not steal. 16“You shall not bear false witness against your neighbor. NO DISHONESTY IN HUMAN RELATIONSHIPS You shall not steal, nor deal falsely, nor lie to one another - Don't steal, don't cheat and don't give false information in transactions. Leon Hyatt - Stealing and lying are two crimes naturally associated with each other; therefore they are mentioned together in this law. Stealing was not to be practiced by the people of Israel. Also they were not to cheat or deal deceptively with others. Taking from others by deceptive was as evil as outright stealing. Also one Israelite was forbidden to lie to any other person. “To his associate” means a person with whom an Israelite had any kind of association. It was equivalent to saying a man should not lie to anyone (see Lev. 6:2-3 and on Lev. 18:20 . George Bush - Leviticus 19 Commentary Ye shall not steal, &c. A number of moral precepts, important to the upholding of truth and justice in society, are here inserted. The drift of them is to inculcate a rigid adherence to truth in our communications, and to honesty in our dealings with our fellow men. Stealing had been before forbidden in the eighth commandment, and lying in the ninth; but they are here repeated and put together, because they generally go together. He that will steal will lie to hide it; and he that will lie shows that the first moral barrier is broken down which stands in the way of the commission of any and all crimes. Leviticus 19:12 'You shall not swear falsely by My name, so as to profane the name of your God; I am the LORD. KJV Leviticus 19:12 And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. NET Leviticus 19:12 You must not swear falsely in my name, so that you do not profane the name of your God. I am the LORD. BGT Leviticus 19:12 καὶ οὐκ ὀμεῖσθε τῷ ὀνόματί μου ἐπ᾽ ἀδίκῳ καὶ οὐ βεβηλώσετε τὸ ὄνομα τοῦ θεοῦ ὑμῶν ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:12 "Do not bring shame on the name of your God by using it to swear falsely. I am the LORD. ESV Leviticus 19:12 You shall not swear by my name falsely, and so profane the name of your God: I am the LORD. NIV Leviticus 19:12 " 'Do not swear falsely by my name and so profane the name of your God. I am the LORD. shall: Lev 6:3 Ex 20:7 Dt 5:11 Ps 15:4 Jer 4:2 Jer 7:9 Zec 5:4 Mal 3:5 Mt 5:33,34 Jas 5:12 profane: Lev 18:21 24:11,15,16 Eze 36:20-23) Related Passages: Leviticus 6:3+ or has found what was lost and lied about it and sworn falsely, so that he sins in regard to any one of the things a man may do; Exodus 20:7+ “You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain. Deuteronomy 5:11+ ‘You shall not take the name of the LORD your God in vain, for the LORD will not leave him unpunished who takes His name in vain. Jeremiah 7:9 “Will you steal, murder, and commit adultery and swear falsely, and offer sacrifices to Baal and walk after other gods that you have not known, Matthew 5:33+ “Again, you have heard that the ancients were told, ‘YOU SHALL NOT MAKE FALSE VOWS, BUT SHALL FULFILL YOUR VOWS TO THE LORD.’ :34 “But I say to you, make no oath at all, either by heaven, for it is the throne of God, James 5:12+ But above all, my brethren, do not swear, either by heaven or by earth or with any other oath; but your yes is to be yes, and your no, no, so that you may not fall under judgment. GOD'S HOLY NAME AND OATHS You shall not swear falsely by My name, so as to profane the name of your God; I am the LORD. - This would include not lying in court after swearing by God's Name. See more detailed discussion and exhortation regarding God's Name in Notes on Leviticus 18:21. Leon Hyatt - Jehovah also forbade them to make a false oath. The swearing referred to here is giving a solemn oath before a judge or in a legal transaction. Such false swearing would profane Jehovah’s name The Israelites most commonly made oaths on Jehovah’s name, rather than on the Bible, as is the custom today. Involving God’s name in a falsehood dishonored the person who did it and also damaged the holiness of God. The warning against false swearing by Jehovah’s name was not intended to allow the Israelites freedom to swear falsely on some other basis. The Pharisees of Jesus’ day applied this law to oaths in daily speech and tried to draw distinctions between times when such oaths were binding and when they were not. Jesus cut through their specious arguments by telling them not to swear at all. Jesus’ words did not contradict this law that allowed swearing to a truth in a legal setting. Jesus was talking about swearing in daily conversations, while this law was talking about swearing to solemn legal oaths. Oaths in daily conversation serve no purpose and reveal a tendency to lie on the part of the person who finds it necessary to use them. Legal oaths had a necessary place in ancient Israel, and they do today as well. Jehovah does not forbid making an oath in legal situations where important decisions are made on the basis of sworn statements. He does forbid making dishonest statements in such situations. Profane (KJV has this word)(chalal). Profane (NAS has this word not "chalal" ) (02455) chol The Septuagint (Lxx) uses bebeloo which is discussed in the word study on chalal. Leviticus 19:13 'You shall not oppress your neighbor, nor rob him. The wages of a hired man are not to remain with you all night until morning. KJV Leviticus 19:13 Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. NET Leviticus 19:13 You must not oppress your neighbor or commit robbery against him. You must not withhold the wages of the hired laborer overnight until morning. BGT Leviticus 19:13 οὐκ ἀδικήσεις τὸν πλησίον καὶ οὐχ ἁρπάσεις καὶ οὐ μὴ κοιμηθήσεται ὁ μισθὸς τοῦ μισθωτοῦ παρὰ σοὶ ἕως πρωί NLT Leviticus 19:13 "Do not defraud or rob your neighbor."Do not make your hired workers wait until the next day to receive their pay. ESV Leviticus 19:13 "You shall not oppress your neighbor or rob him. The wages of a hired worker shall not remain with you all night until the morning. NIV Leviticus 19:13 " 'Do not defraud your neighbor or rob him. " 'Do not hold back the wages of a hired man overnight. shalt not: Pr 20:10 22:22 Jer 22:3 Eze 22:29 Mk 10:19 Lu 3:13 1Th 4:6 the wages: De 24:14,15 Job 31:39 Jer 22:13 Mal 3:5 Jas 5:4 You shall not oppress your neighbor, nor rob him - The Septuagint translates the "not" in "you shall not oppress" with the absolute negative (ouk). Absolutely DO NOT DO THIS! Bush - "Heb. תעשק taas’ok and תגזל tigzol. The first of these terms signifies in the original to oppress by fraud, the second, to oppress by violence. Against both these offences John the Baptist warned the soldiers who came to him, Luke 3:14, ‘And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.’ These sins of fraudulent oppression and robbery are often charged by the prophets upon the nation of Israel. See Is. 3:14. Jer. 22:2. (Bush - Leviticus 19 Commentary) Leon Hyatt - They were forbidden to oppress or take advantage of other people in any way. Jehovah specifically mentioned two ways of oppressing others. One way was by outright robbery. The other was by failing to pay a worker the wages due to him. Both were oppression, and both were forbidden. At that time, the custom was that every day was pay day. To fail to pay a man for his day’s work at the end of the day was to withhold his wages on pay day. Jehovah indicated that doing so was equal to robbery. In Jesus’ day, the Pharisees split hairs over commandments like this one by quibbling over who was a person’s neighbor. Jesus brushed aside their useless interpretations and told the story of The Good Samaritan. By that story Jesus taught that even a person from a different area or a person of a hated group is one’s neighbor. Jesus’ explanation places this verse in its proper perspective. An Israelite was not to take advantage of anyone. The same principle holds for everyone today Nor rob him - The Lxx translate the Hebrew word gazal (to tear away, seize, snatch, rob) with the verb harpazo (used by Paul of the rapture in 1 Thes 4:17-see note) a verb which means to make off with someone’s property by attacking or seizing (thus to steal, carry off, drag away) as described by Jesus in John 10:12. It was the verb used to describe the killing of Joseph by wild animals (Ge 37:33)! Harpazo means to grab or seize suddenly so as to remove or gain control as a wolf attacking a flock of sheep and so to snatch or take away (like in the rapture, a "good" taking away! Maranatha, Lord Jesus!) The wages of a hired man are not to remain with you all night until morning - Hired workers were to be paid at the end of each day because they were dependent on those daily wages for daily sustenance. THOUGHT - Dear employer, are you paying fair wages? Are you withholding recompense that you promised? That happened to me when I left my first medical practice and they refused to pay for vacation days I worked instead of took off! A short letter with a lawyer's letterhead quickly changed their mind. A similar thing has happened to my son who changed medical practices. Selfishness cuts across all social and economic strata because of our fallen flesh. Bush " Inasmuch as the wages of the hireling, a day-laborer, were the support of himself and family, and they would necessarily be forced to expend it as fast as it could be earned. There are few sins marked in the Scriptures more with the emphatic reprobation of heaven than the withholding of wages from those to whom they are due. James 5:1, 4, ‘Go to now, ye rich men, weep and howl for your miseries that shall come upon you. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth.’ If the Scriptures had approved the system of ‘credit’ in doing business, it would scarcely have been so strenuous in the requisition for prompt payment. Not oppress (extort, defraud) (06231)(ashaq) is a Hebrew word which derives from a root which involves acting with violence. The Lxx translates ashaq with adikeo which means to do wrong to someone, to cheat someone (Mt 20:13, Acts 7:26, Gal 4:12, 2 Peter 2:13), to injure, harm or damage (Rev 9:4). Adikeo is a serious sin (as all are) for it is used by John in the list of sins that keep one from heaven (Rev 22:11). Ashaq "appears seven times with gazal ("rob"; Dt 28:29) and five with ratsats ("crush"; Dt 28:33). Monetarily oriented meanings are defraud (Lv 6:2), extort (Hos 12:7), exploit (Ezek 22:29), and deprive (Mic 2:2). People wrong others (1Sam 12:3). Rivers rage (Job 40:23). Women are ravished (Isa 23:12) and consciences burdened (Pr 28:17). Similar 'asaq ("contend"; Gen 26:20) may be related. 'Ashaq occurs three times with related 'osheq (15x) as practice fraud/extortion (Ezek 18:18; 22:29) and what... he defrauded (Lv 6:4). 'Osheq denotes oppression (Isa 30:12) but can imply extortion (Jer 22:17) or exploitation (Ezek 22:7). Nominal 'oshqah and 'ashoq appear respectively as oppressed (Isa 38:14) and oppressor (Jer 22:3). 'Ashuqiym (2x) signifies (acts of) oppression (Job 35:9; Am 3:9). Ma'ashaqqoth (2x) suggests extortion (Isa 33:15) and oppressive (Pr 28:16)." (HCSB Study Bible note) Neighbor (Lev 19:13, 19:15, 19:16, 19:17, 19:18) (07453) (rea/reya') simply means "another person" and depending on the context can refer to a friend, spouse, neighbor, companion, associate, etc. The Lxx uses the Greek word plesion which is an adverb (from pélas = near, near to) and it literally means near, quite near, nearby = position quite close to another position. Figuratively, plesion means to be near someone and thus be a neighbor. Stated another way, neighbor is not just the person who lives in the house next to yours but depicts another other individuals as those who are near by. According to the Jewish understanding at the time of Jesus, a neighbor was any member of the Hebrew race and commonwealth but according to Christ, any other man irrespective of race or religion with whom we live or whom we chance to meet and especially anyone in need! Read the story of the good Samaritan, where Jesus "amplifies" the Jewish understanding of neighbor (Lk 10:25-37, 29, 36, cp Mt 5:43) Rea/reya' - 173x in the NAS - NAS translates rea/reya' - another(27), another's(5), another*(1), companion(3), fellow(1), friend(30), friend's(1), friends(18), husband(1), kind(1), lover(1), lovers(1), mate(1), neighbor(64), neighbor's(23), neighbors(3), neighbors'(1), opponent(1), opponent's(1), other(6), together*(1).Ge 11:3, 7; 15:10; 31:49; 38:12, 20; 43:33; Exod 2:13; 11:2; 18:7, 16; 20:16f; 21:14, 18, 35; 22:7ff, 14, 26; 32:27; 33:11; Lev 19:13, 16, 18; 20:10; Deut 4:42; 5:20f; 13:6; 15:2; 19:4f, 11, 14; 22:24, 26; 23:24f; 24:10; 27:17, 24; Josh 20:5; Judg 6:29; 7:13f, 22; 10:18; Ruth 3:14; 4:7; 1 Sam 10:11; 14:20; 15:28; 20:41; 28:17; 30:26; 2 Sam 2:16; 12:11; 13:3; 16:17; 1 Kgs 8:31; 16:11; 20:35; 2 Kgs 3:23; 7:3, 9; 1 Chr 27:33; 2 Chr 6:22; 20:23; Esth 9:19, 22; Job 2:11; 6:14, 27; 12:4; 16:20f; 17:5; 19:21; 30:29; 31:9; 32:3; 35:4; 42:7, 10; Ps 12:2; 15:3; 28:3; 35:14; 38:11; 88:18; 101:5; 122:8; Prov 3:28f; 6:1, 3, 29; 11:9, 12; 12:26; 14:20f; 16:29; 17:17f; 18:17, 24; 19:4, 6; 21:10; 22:11; 24:28; 25:8f, 17f; 26:19; 27:9f, 14, 17; 29:5; Eccl 4:4; Song 5:1, 16; Isa 3:5; 13:8; 19:2; 34:14; 41:6; Jer 3:1, 20; 5:8; 6:21; 7:5; 9:4f, 8; 19:9; 22:8, 13; 23:27, 30, 35; 29:23; 31:34; 34:15, 17; 36:16; 46:16; Lam 1:2; Ezek 18:6, 11, 15; 22:11f; 33:26; Hos 3:1; Jonah 1:7; Mic 7:5; Hab 2:15; Zech 3:8, 10; 8:10, 16f; 11:6; 14:13; Mal 3:16 Vine says -A rea is a “personal friend” with whom one shares confidences and to whom one feels very close (read Ex 33:11). The closeness of relationship is best expressed by those texts where the rea is like a brother or son, a part of the family (Ps 122:8, cf. Dt. 13:6). For this reason, when Zimri became king over Israel he killed not only all relatives of Baasha, but also his “friends” (1Ki 16:11). In this sense, the word is a synonym of ah (“brother”) and of qarob (“kin”): (Ex 32:27). Similar to the above is the sense of “marriage partner” (Song 5:16). However, rea may also signify “illegitimate partners” (Jer. 3:1). The prophet Hosea was commanded to take back his wife from her “friend” (lover), as she had played the adulteress long enough. The wider usage of rea resembles the English word neighbor, the person with whom one associates regularly or casually without establishing close relations. One may borrow from his “neighbor” (Ex 22:14), but not bear false witness (Ex 20:16) nor covet his neighbor’s possessions (Ex 20:17-18). The laws regulate how one must not take advantage of one’s “neighbors.” The second greatest commandment, which Jesus reiterated—“Love thy neighbor as thyself” (Lev 19:18)—receives reinforcement in the laws of the Pentateuch. The prophets charged Israel with breaking the commandment: They oppressed each other (Isa 3:5) and desired their neighbors’ wives (Jer. 5:8); they committed adultery with these women (Ezek. 18:6); they did not pay wages to the worker (Jer. 22:13); and they improperly took advantage of their “neighbors” (Ezek 22:12). According to Proverbs, not loving one’s neighbor is a sign of foolishness (Pr. 11:12). The wider meaning comes to expression in the proverb of the rich man and his “friends” (read Pr. 19:4). Here the “friend” is a person whose association is not long-lasting, whose friendship is superficial. Leviticus 19:14 'You shall not curse a deaf man, nor place a stumbling block before the blind, but you shall revere your God; I am the LORD. KJV Leviticus 19:14 Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD. NET Leviticus 19:14 You must not curse a deaf person or put a stumbling block in front of a blind person. You must fear your God; I am the LORD. BGT Leviticus 19:14 οὐ κακῶς ἐρεῖς κωφὸν καὶ ἀπέναντι τυφλοῦ οὐ προσθήσεις σκάνδαλον καὶ φοβηθήσῃ κύριον τὸν θεόν σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:14 "Do not insult the deaf or cause the blind to stumble. You must fear your God; I am the LORD. ESV Leviticus 19:14 You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD. NIV Leviticus 19:14 " 'Do not curse the deaf or put a stumbling block in front of the blind, but fear your God. I am the LORD. not curse: De 27:18 Ro 12:14 14:13 1Co 8:8-13 10:32 Rev 2:14 revere: Lev 19:32 25:17 Ge 42:18 Ne 5:15 1Pe 1:17, 1Pe 2:17) NO MOCKING DEAF OR BLIND You shall not curse a deaf man, nor place a stumbling block before the blind, but you shall revere your God; I am the LORD Leon Hyatt - Jehovah also forbade making a mockery of the deaf and the blind. The Israelites were not to curse a deaf man, because he could not hear to defend himself. They were not to put a block in front of a blind man to cause him to stumble, because he could not see to avoid it. They were to avoid mistreating the handicapped out of reverence and respect for Jehovah. Jehovah loved the helpless, and those who respected Him also were expected to respect those in need of help. Taking advantage of the handicapped was a crime in Israel. Disciple's Study Bible - Motivated by unselfish love, the people of God will not do anything to harm a handicapped person. For example, we will not ridicule deaf persons who cannot hear and, therefore, cannot defend themselves. Nor will we put any kind of hindrance in the way of a blind person. We will not take advantage of any handicapped person. We remember that God sees and hears. He punishes those who mistreat the handicapped. George Bush - Leviticus 19 Commentary Against taking advantage of the Infirmity of the Deaf or Blind Thou shalt not curse. Heb. לא תקלל lo tekallël, thou shalt not vilify, defame, contemptuously disparage. Gr. ουκ κακως ερεις, thou shalt not speak evil of. Not being able to hear, he could not, of course, vindicate his own character. In cursing one who could hear there was no doubt a wicked malignity; but in cursing the deaf there was, moreover, an inexpressible meanness. The case of the absent, who are out of hearing of the curse, is obviously the same as that of the deaf, and we see no reason why the prohibition does not include both. Nor put a stumbling block before the blind. Gr. ου προαθησεις σκανδαλον, thou shalt not put a scandal (a cause of stumbling or offence). This precept the gospel makes universal. Rom. 14:13, ‘Let no man put a stumbling-block (Gr. σκανδαλον, a scandal), in his brother’s way.’ Again, Matt. 18:7, ‘Woe unto the world because of offences (Gr. σκανδαλα, scandals, or stumbling-blocks).’ The spirit of these precepts is to forbid not only the ridiculing the bodily infirmities, but the taking advantage, in any case, of the ignorance, simplicity, or inexperience of others, particularly the giving bad counsel to those that are simple and easily imposed upon, by which they may be led to do something to their own injury. On the contrary, we are always to do to our neighbor as we would, upon a change of circumstances, that he should do to us. Shalt fear thy God. Though thou mayest not fear the deaf and the blind, who cannot call thee to an account, yet remember that God both sees and hears, and he will avenge thy wickedness. Leviticus 19:15 'You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor fairly. KJV Leviticus 19:15 Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. NET Leviticus 19:15 "'You must not deal unjustly in judgment: you must neither show partiality to the poor nor honor the rich. You must judge your fellow citizen fairly. BGT Leviticus 19:15 οὐ ποιήσετε ἄδικον ἐν κρίσει οὐ λήμψῃ πρόσωπον πτωχοῦ οὐδὲ θαυμάσεις πρόσωπον δυνάστου ἐν δικαιοσύνῃ κρινεῖς τὸν πλησίον σου NLT Leviticus 19:15 "Do not twist justice in legal matters by favoring the poor or being partial to the rich and powerful. Always judge people fairly. ESV Leviticus 19:15 "You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor. NIV Leviticus 19:15 " 'Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly. Lev 19:35 Ex 18:21 23:2 23:2,3,7,8 De 1:17 16:19 25:13-16 27:19 2Ch 19:6,7 Ps 82:2 Pr 18:5 24:23 Jas 2:6-9) Related Passage: Psalm 82:3; 4 Vindicate the weak and fatherless; Do justice to the afflicted and destitute. :4) Rescue the weak and needy; Deliver them out of the hand of the wicked. You shall do no injustice in judgment; you shall not be partial to the poor nor defer to the great, but you are to judge your neighbor (rea/reya') fairly. Leon Hyatt - This law applied to judges as they made decisions about disputes that were before them. They were not to do an injustice to anyone when they made their decisions. They were not to favor a person because he was poor, and they were not to honor a person because he was powerful. They were to make judgments according the evidence and according to what was right. This verse does not contradict Jesus’ instruction when He said “Judge not.” Jesus was talking about making snap judgments based on lack of knowledge, which is something we should never do. This verse is talking about making legal judgments based on evidence and correct information. Making decisions in a law court is a necessary part of life. Those decisions should not be based on sympathy for a person’s poverty or on deference to a person’s power. They should be based on truth and justice. It is also necessary to form opinions or judgments in daily life about whether another person is to be trusted or not. Jesus did not forbid making such judgments if they were based on solid evidence. He did warn against making judgments based on gossip or suspicion. Those judgments are damaging and evil. Hyatt on but you are to judge your neighbor fairly. The use of this word rea/reya' implies that a judge was not to consider those who appeared before him for judgment to be inferior to him. They were his fellow human beings, his peers. He was to treat everyone with respect and judge them fairly. George Bush - Leviticus 19 Commentary Against respect of persons in Judgment 15. Thou Shalt not respect the person of the poor. Heb. לא תשא פניט lo tissë pânim, thou shalt not lift up or accept the face. That is, shalt not show favor from private regards, and thus pervert the cause of justice. See the phrase explained Gen. 19:21. Though the poverty of the poor might plead strongly in their favor, yet this was not to influence the decisions of the judge. Leviticus 19:16 'You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor; I am the LORD. KJV Leviticus 19:16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. NET Leviticus 19:16 You must not go about as a slanderer among your people. You must not stand idly by when your neighbor's life is at stake. I am the LORD. BGT Leviticus 19:16 οὐ πορεύσῃ δόλῳ ἐν τῷ ἔθνει σου οὐκ ἐπισυστήσῃ ἐφ᾽ αἷμα τοῦ πλησίον σου ἐγώ εἰμι κύριος ὁ θεὸς ὑμῶν NLT Leviticus 19:16 "Do not spread slanderous gossip among your people. "Do not stand idly by when your neighbor's life is threatened. I am the LORD. ESV Leviticus 19:16 You shall not go around as a slanderer among your people, and you shall not stand up against the life of your neighbor: I am the LORD. NIV Leviticus 19:16 " 'Do not go about spreading slander among your people. " 'Do not do anything that endangers your neighbor's life. I am the LORD. Slanderer - Ex 23:1 Ps 15:3 Pr 11:13 20:19 Jer 6:28 9:4 Eze 22:9 1Ti 3:11 2Ti 3:3 Tit 2:3 1Pe 2:1 act against: Ex 20:16 23:1,7 1Ki 21:10-13 Mt 26:60,61 27:4 Ac 6:11-13 Ac 24:4-9 You shall not go about as a slanderer among your people, and you are not to act against the life of your neighbor (rea/reya'); I am the LORD Leon Hyatt - The word translated “gossiper” may be understood to mean “slanderer” or “tale bearer.” Slander is spreading a tale that the bearer knows is false. Gossip is spreading a tale that the bearer has only heard. He does not know if it is true or not. Gossip is as damaging as slander. In America slander is a crime. In Israel Jehovah declared both to be crimes. “Take a stand against your neighbor’s blood” (KJV) means giving information that could lead to a person’s death. That information could be shared in a law court, but a tale told throughout the community can have the same effect. When someone gives information that could endanger a person’s life, he needs to be doubly sure that the information is accurate. Even if true, spreading the information is not helpful. It is best to let officials investigate and determine the truth. The word translated “neighbor” in this verse is the word used in verse 13. In the strictest sense, it means a person who lives nearby, but God used it to include everyone. Christians should be even more careful than the Israelites to think of it in that manner. Our neighborhood is the world, and in a literal sense that statement is becoming more of a reality every day. This commandment teaches that a person should not spread dangerous information about anyone, even about someone he does not like. Unfortunately, most of what is reported in newspapers, on television, and in conversations today is information about evil deeds, and it is reported long before the deeds are investigated and found to be true or false. God would want us to know that more harm than good is done by spreading unsubstantiated information that can do great harm to another person’s life. Brian Bell - Talebearer = (Strongs) “a scandal-monger, slander, carry tales.” Here the context is “gong around” doing this. Feather story! A talebearer is like a 3 fanged rattlesnake, it emits a 3-fold poison. It injures the teller, the hearer, & the person concerning whom the tale is told. Whether the report is true or false, we are by this precept of God’s Word forbidden to spread it. Count it shame to help the devil in this!