Leviticus 19:22

In the biblical world, betrothal (engagement) was viewed as equal to marriage. Having sexual relations with a betrothed woman who was not a slave brought the same punishment as adultery. The punishment was death (Deuteronomy 22:22; see Leviticus 18:20).

The situation was less clear if the woman was a slave, since she might not be able to refuse. Slaves in Israel had more rights than those in Mesopotamia or Egypt, but they were still not free. They could not punish a slave girl, so the man also went unpunished. Yet, he was guilty in God's eyes and had to sacrifice a ram for his sin.

Thou shalt not let thy cattle gender with a diverse kind--This prohibition was probably intended to discourage a practice which seemed to infringe upon the economy which God has established in the animal kingdom.

thou shalt not sow thy field with mingled seed--This also was directed against an idolatrous practice, namely, that of the ancient Zabians, or fire-worshippers, who sowed different seeds, accompanying the act with magical rites and invocations; and commentators have generally thought the design of this and the preceding law was to put an end to the unnatural lusts and foolish superstitions which were prevalent among the heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that the practice of mingling seeds is injurious both to flowers and to grains. "If the various genera of the natural order GramineÃ&brvbr, which includes the grains and the grasses, should be sown in the same field, and flower at the same time, so that the pollen of the two flowers mix, a spurious seed will be the consequence, called by the farmers chess. It is always inferior and unlike either of the two grains that produced it, in size, flavor, and nutritious principles. Independently of contributing to disease the soil, they never fail to produce the same in animals and men that feed on them" [WHITLAW].

neither shall a garment mingled of linen and woollen come upon thee--Although this precept, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a further meaning. The law, it is to be observed, did not prohibit the Israelites wearing many different kinds of cloths together, but only the two specified; and the observations and researches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from the body. In hot climates, it brings on malignant fevers and exhausts the strength; and when passing off from the body, it meets with the heated air, inflames and excoriates like a blister" [WHITLAW]. (See Eze 44:17-18).

Here is, I. A law against mixtures, Lev 19:19. God in the beginning made the cattle after their kind (Gen 1:25), and we must acquiesce in the order of nature God hath established, believing that is best and sufficient, and not covet monsters. Add thou not unto his works, lest he reprove thee; for it is the excellency of the work of God that nothing can, without making it worse, be either put to it or taken from it, Ecc 3:14. As what God has joined we must not separate, so what he has separated we must not join. The sowing of mingled corn and the wearing of linsey-woolsey garments are forbidden, either as superstitious customs of the heathen or to intimate how careful they should be not to mingle themselves with the heathen nor to weave any of the usages of the Gentiles into God's ordinances. Ainsworth suggests that it was to lead Israel to the simplicity and sincerity of religion, and to all the parts and doctrines of the law and gospel in their distinct kinds. As faith is necessary, good works are necessary, but to mingle these together in the cause of our justification before God is forbidden, Gal 2:16.
II. A law for punishing adultery committed with one that was a bondmaid that was espoused, Lev 19:20-22. If she had not been espoused, the law appointed no punishment at all; being espoused, if she had not been a bondmaid, the punishment had been no less than death: but, being as yet a bondmaid (though before the completing of her espousals she must have been made free), the capital punishment is remitted, and they shall both be scourged; or, as some think, the woman only, and the man was to bring a sacrifice. It was for the honour of marriage, though but begun by betrothing, that the crime should be punished; but it was for the honour of freedom that it should not be punished as the debauching of a free woman was, so great was the difference then made between bond and free (Gal 4:30); but the gospel of Christ knows no such distinction, Col 3:11.
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, Ti1 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.

Leviticus 19:20-22

20. And whosoever lieth carnally with a woman that is a bond-maid, betrothed to an husband, and not at all redeemed, nor freedom given her; she shall be scourged: they shall not be put to death, because she was not free.

20. Vir si coierit cum muliere coitu seminis quae fuerit ancilla desponsata viro, nec redimendo redempta fuerit, nec fuerit manumissa, vapulatio erit: non morientur, quia non est libertate donata.

21. And he shall bring his trespass-offering unto the Lord, unto the door of the tabernacle of the congregation, even a ram for a trespass-offering.

21. Adducet autem oblationem, pro delicto suo Jehovae ad ostium tabernaculi conventionis, arietem pro delicto.

22. And the priest shall make au atonement for him with the ram of the trespass-offering before the Lord, for his sin which he hath done; and the sin which he hath done shall be forgiven him.

22. Et expiabit eum sacerdos per arietem pro delicto coram Jehova, propter peccatum suum quod peccavit: et remittet ei peccatum suum quod peccavit.

Albeit in God's sight there is no difference between bond and free, yet their condition is diverse as regards courts of justice; [70] nor do the same evil consequences ensue from adultery with a bond-maid, (as with a free woman.) [71] Notwithstanding, therefore, that the crime is worthy of death, still, in consideration of the people's infirmity, the punishment is mitigated, so that, if a person shall have corrupted a betrothed bond-maid, both shall be scourged. [72] From hence we infer that, if a concubine, who had already cohabited with a man, were seduced, it was accounted a capital adultery. Lest it should be falsely held, from the lenity or indulgence of the law, that the offense was a trifling one, this error is at once anticipated by the addition of the expiation: for, if one already beaten with stripes still required reconciliation, it follows that the measure of the offense is not to be estimated by its penalty.

Footnotes:

[70] "Quant aux jugemens terreins, et humains." -- Fr.

[71] Added from Fr.

[72] C.'s Latin version and Commentary agree here with the margin of, A. V. rather than the text, "she shall be scourged;" margin, "there shall be a scourging." Dathe's translation is "vapulabunt ambo," and his note, "sic Vulgatus recte, sequitur enim pluralis non moriantur. Cf. Michaelis in J. M. P. V., p. 50."

A woman that is a bondmaid - Had she been free, the law required that she should be put to death; (see Deu 22:24); but as she was a slave, she is supposed to have less self-command, and therefore less guilt: but as it is taken for granted she did not make resistance, or did consent, she is to be scourged, and the man is to bring a ram for a trespass-offering.

And the priest shall make an atonement for him,.... By offering his sacrifice for him, typical of the atoning sacrifice of Christ:

with the ram of his trespass offering before the Lord; presented before him at the door of the tabernacle, and offered up on his altar:

for his sin which he hath done; or "sinned", which is so expressed, according to Jarchi, to take in his sin, whether done ignorantly or presumptuously:

and the sin which he hath done shall be forgiven him; upon the atonement made, as all the sins of God's people are forgiven through Christ, upon the foot of his atoning sacrifice, see Hebrews 9:22.

The words, "Ye shall keep My statutes," open the second series of commandments, which make it a duty on the part of the people of God to keep the physical and moral order of the world sacred. This series begins in Lev 19:19 with the commandment not to mix the things which are separated in the creation of God. "Thou shalt not let thy cattle gender with a diverse kind: thou shalt not sow thy field with two kinds of seed, or put on a garment of mixed stuff." כּלאים, from כּלא separation, signifies duae res diversi generis, heterogeneae, and is a substantive in the accusative, giving a more precise definition. שעטנז is in apposition to כּלאים בּגד, and according to Deu 22:11 refers to cloth or a garment woven of wool and flax, to a mixed fabric therefore. The etymology is obscure, and the rendering given by the lxx, κίβδηλον, i.e., forged, not genuine, is probably merely a conjecture based upon the context. The word is probably derived from the Egyptian; although the attempt to explain it from the Coptic has not been so far satisfactory. In Deu 22:9-11, instead of the field, the vineyard is mentioned, as that which they were not to sow with things of two kinds, i.e., so that a mixed produce should arise; and the threat is added, "that thy fulness (full fruit, Exo 22:28), the seed, and the produce of the vineyard (i.e., the corn and wine grown upon the vineyard) may not become holy" (cf. Lev 27:10, Lev 27:21), i.e., fall to the sanctuary for its servants. It is also forbidden to plough with an ox and ass together, i.e., to yoke them to the same plough. By these laws the observance of the natural order and separation of things is made a duty binding upon the Israelites, the people of Jehovah, as a divine ordinance founded in the creation itself (Gen 1:11-12, Gen 1:21, Gen 1:24-25). All the symbolical, mystical, moral, and utilitarian reasons that have been supposed to lie at the foundation of these commands, are foreign to the spirit of the law. And with regard to the observance of them, the statement of Josephus and the Rabbins, that the dress of the priests, as well as the tapestries and curtains of the tabernacle, consisted of wool and linen, is founded upon the assumption, which cannot be established, that שׁשׁ, βύσσος, is a term applied to linen. The mules frequently mentioned, e.g., in Sa2 13:29; Sa2 18:9; Kg1 1:33, may have been imported from abroad, as we may conclude from Kg1 10:25.
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.). נחרפת, from חרף carpere, lit., plucked, i.e., set apart, betrothed to a man, not abandoned or despised. הפדּה redeemed, חפשׁה emancipation without purchase, - the two ways in which a slave could obtain her freedom. בּקּרת, ἁπ. λεγ., from בּקּר to examine (Lev 13:36), lit., investigation, then punishment, chastisement. This referred to both parties, as is evident from the expression, "they shall not be put to death;" though it is not more precisely defined. According to the Mishnah, Kerith. ii. 4, the punishment of the woman consisted of forty stripes.
Lev 19:23-25
The garden-fruit was also to be sanctified to the Lord. When the Israelites had planted all kinds of fruit-trees in the land of Canaan, they were to treat the fruit of every tree as uncircumcised for the first three years, i.e., not to eat it, as being uncircumcised. The singular suffix in ערלתו refers to כּל, and the verb ערל is a denom. from ערלה, to make into a foreskin, to treat as uncircumcised, i.e., to throw away as unclean or uneatable. The reason for this command is not to be sought for in the fact, that in the first three years fruit-trees bear only a little fruit, and that somewhat insipid, and that if the blossom or fruit is broken off the first year, the trees will bear all the more plentifully afterwards (Aben Esra, Clericus, J. D. Mich.), though this end would no doubt be thereby attained; but it rests rather upon ethical grounds. Israel was to treat the fruits of horticulture with the most careful regard as a gift of God, and sanctify the enjoyment of them by a thank-offering. In the fourth year the whole of the fruit was to be a holiness of praise for Jehovah, i.e., to be offered to the Lord as a holy sacrificial gift, in praise and thanksgiving for the blessing which He had bestowed upon the fruit-trees. This offering falls into the category of first-fruits, and was no doubt given up entirely to the Lord for the servants of the altar; although the expression הלּוּלים עשׂה (Jdg 9:27) seems to point to sacrificial meals of the first-fruits, that had already been reaped: and this is the way in which Josephus has explained the command (Ant. iv. 8, 19). For (Lev 19:25) they were not to eat the fruits till the fifth year, "to add (increase) its produce to you," viz., by the blessing of God, not by breaking off the fruits that might set in the first years.
Lev 19:26-32
The Israelites were to abstain from all unnatural, idolatrous, and heathenish conduct.
Lev 19:26
"Ye shall not eat upon blood" (על as in Exo 12:8, referring to the basis of the eating), i.e., no flesh of which blood still lay at the foundation, which was not entirely cleansed from blood (cf. Sa1 14:32). These words were not a mere repetition of the law against eating blood (Lev 17:10), but a strengthening of the law. Not only were they to eat no blood, but no flesh to which any blood adhered. They were also "to practise no kind of incantations." נחשׁ: from נחשׁ to whisper (see Gen 44:5), or, according to some, a denom. verb from נחשׁ a serpent; literally, to prophesy from observing snakes, then to prophesy from auguries generally, augurari. עונן a denom. verb, not from ענן a cloud, with the signification to prophesy from the motion of the clouds, of which there is not the slightest historical trace in Hebrew; but, as the Rabbins maintain, from עין an eye, literally, to ogle, then to bewitch with an evil eye.
Lev 19:27
"Ye shall not round the border of your head:" i.e., not cut the hair in a circle from one temple to the other, as some of the Arab tribes did, according to Herodotus (3, 8), in honour of their god Ὀροτάλ, whom he identifies with the Dionysos of the Greeks. In Jer 9:25; Jer 25:23; Jer 49:32, the persons who did this are called פאה קצוּצי, round-cropped, from their peculiar tonsure. "Neither shalt thou mar the corners of thy beard," sc., by cutting it off (cf. Lev 21:5), which Pliny reports some of the Arabs to have done, barba abraditur, praeterquam in superiore labro, aliis et haec intonsa, whereas the modern Arabs either wear a short moustache, or shave off the beard altogether (Niebuhr, Arab. p. 68).
Lev 19:28
"Ye shall not make cuttings on your flesh (body) on account of a soul, i.e., a dead person (נפשׁ = מת נפשׁ, Lev 21:11; Num 6:6, or מת, Deu 14:1; so again in Lev 22:4; Num 5:2; Num 9:6-7, Num 9:10), nor make engraven (or branded) writing upon yourselves." Two prohibitions of an unnatural disfigurement of the body. The first refers to passionate outbursts of mourning, common among the excitable nations of the East, particularly in the southern parts, and to the custom of scratching the arms, hands, and face (Deu 14:1), which is said to have prevailed among the Babylonians and Armenians (Cyrop. iii. 1, 13, iii. 3, 67), the Scythians (Herod. 4, 71), and even the ancient Romans (cf. M. Geier de Ebraeor. luctu, c. 10), and to be still practised by the Arabs (Arvieux Beduinen, p. 153), the Persians (Morier Zweite Reise, p. 189), and the Abyssinians of the present day, and which apparently held its ground among the Israelites notwithstanding the prohibition (cf. Jer 16:6; Jer 41:5; Jer 47:5), - as well as to the custom, which is also forbidden in Lev 21:5 and Deu 14:1, of cutting off the hair of the head and beard (cf. Isa 3:24; Isa 22:12; Micah. Lev 1:16; Amo 8:10; Eze 7:18). It cannot be inferred from the words of Plutarch, quoted by Spencer, δοκοῦντες χαρίζεσθαι τοῖς τετελευκηκόσιν, that the heathen associated with this custom the idea of making an expiation to the dead. The prohibition of קעקע כּתבת, scriptio stigmatis, writing corroded or branded (see Ges. thes. pp. 1207-8), i.e., of tattooing, - a custom not only very common among the savage tribes, but still met with in Arabia (Arvieux Beduinen, p. 155; Burckhardt Beduinen, pp. 40, 41) and in Egypt among both men and women of the lower orders (Lane, Manners and Customs i. pp. 25, 35, iii. p. 169), - had no reference to idolatrous usages, but was intended to inculcate upon the Israelites a proper reverence for God's creation.
Lev 19:29
"Do not prostitute thy daughter, to cause her to be a whore, lest the land fall to whoredom, and the land become full of vice" (zimmah: see Lev 18:17). The reference is not to spiritual whoredom or idolatry (Exo 34:16), but to fleshly whoredom, the word zimmah being only used in this connection. If a father caused his daughter to become a prostitute, immorality would soon become predominant, and the land (the population of the land) fall away to whoredom.
Lev 19:30
The exhortation now returns to the chief point, the observance of the Lord's Sabbaths and reverence for His sanctuary, which embrace the true method of divine worship as laid down in the ritual commandments. When the Lord's day is kept holy, and a holy reverence for the Lord's sanctuary lives in the heart, not only are many sins avoided, but social and domestic life is pervaded by the fear of God and characterized by chasteness and propriety.
Lev 19:31
True fear of God, however, awakens confidence in the Lord and His guidance, and excludes all superstitious and idolatrous ways and methods of discovering the future. This thought prepares the way for the warning against turning to familiar spirits, or seeking after wizards. אוב denotes a departed spirit, who was called up to make disclosures with regard to the future, hence a familiar spirit, spiritum malum qui certis artibus eliciebatur ut evocaret mortuorum manes, qui praedicarent quae ab eis petebantur (Cler.). This is the meaning in Isa 29:4, as well as here and in Lev 20:6, as is evident from Lev 20:27, "a man or woman in whom is an ob," and from Sa1 28:7-8, baalath ob, "a woman with such a spirit." The name was then applied to the necromantist himself, by whom the departed were called up (Sa1 28:3; Kg2 23:24). The word is connected with ob, a skin. ידּעני, the knowing, so to speak, "clever man" (Symm. γνώστης, Aq. γνωριστής), is only found in connection with ob, and denotes unquestionably a person acquainted with necromancy, or a conjurer who devoted himself to the invocation of spirits. (For further remarks, see as Sa1 28:7.).
Lev 19:32
This series concludes with the moral precept, "Before a hoary head thou shalt rise up (sc., with reverence, Job 29:8), and the countenance (the person) of the old man thou shalt honour and fear before thy God." God is honoured in the old man, and for this reason reverence for age is required. This virtue was cultivated even by the heathen, e.g., the Egyptians (Herod. 2, 80), the Spartans (Plutarch), and the ancient Romans (Gellius, ii. 15). It is still found in the East (Lane, Sitten und Gebr. ii. p. 121).