---
title: "Clarke"
description: "first three years, 23; but this is lawful in the fourth and fifth years, 24, 25. Against eating of blood, and using incantations, 26; superstitious cuttin"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/leviticus/19"
---

*first three years*, 23;
*but this is lawful in the* fourth *and* fifth *years*, 24, 25.
*Against* eating *of* blood, *and using* incantations, 26;
superstitious cutting *of the* hair, 27;
*and* cutting *of the* flesh *in the times of mourning*, 28;
prostitution, 29.
Sabbaths *to be reverenced*, 30.
*Against consulting those who are* wizards, *and have* familiar
spirits, 31.
*Respect must be shown to the* aged, 32.
*The* stranger *shall not be oppressed*, 33, 34.
*They shall keep just* measures, weights, *and* balances, 35, 36.
*Conclusion*, 37.
NOTES ON CHAP. XIX

Verse [Leviticus 19:3](../../../kjv/leviticus/19/3). ***Ye shall fear every man his mother, c.*** — Ye shall have the profoundest reverence and respect for them. [Genesis 48:12](../../../kjv/genesis/48/12); [Genesis 48:12](../../../kjv/genesis/48/12) *"*[Exodus 20:8](../../../kjv/exodus/20/8)*"*; and *"*[Exodus 20:12](../../../kjv/exodus/20/12)*"*.

Verse [Leviticus 19:4](../../../kjv/leviticus/19/4). ***Turn ye not unto idols*** — אלילם *elilim*, literally *nothings*; and to this St. Paul seems to allude [1 Corinthians 8:4](../../../kjv/1-corinthians/8/4), where he says, *We know that an idol is* NOTHING *in the world*.

Verse [Leviticus 19:5](../../../kjv/leviticus/19/5). ***Peace-offerings*** — See at the conclusion of *Clarke's note "*[Leviticus 7:38](../../../kjv/leviticus/7/38)*"*.

Verse [Leviticus 19:7](../../../kjv/leviticus/19/7). ***It is be eaten - on the third day*** — [Leviticus 7:15](../../../kjv/leviticus/7/15).

Verse [Leviticus 19:9](../../../kjv/leviticus/19/9). ***When ye reap the harvest*** — Liberty for the poor to glean both the corn-fields and vineyards was a Divine institution among the Jews; for the whole of the Mosaic dispensation, like the Christian, breathed love to God and benevolence to man. The poor in Judea were to live by gleanings from the corn-fields and vine yards. 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.

Verse [Leviticus 19:11](../../../kjv/leviticus/19/11). ***Ye shall not steal, &c.*** — [Exodus 20:15](../../../kjv/exodus/20/15); [Exodus 20:15](../../../kjv/exodus/20/15).

Verse [Leviticus 19:13](../../../kjv/leviticus/19/13). ***The wages - shall not abide with thee all night*** — For this plain reason, it is the support of the man's life and family, and they need to expend it as fast as it is earned.

Verse [Leviticus 19:14](../../../kjv/leviticus/19/14). ***Thou shalt not curse the deaf*** — Or *speak evil* of him, because he cannot *hear*, and so cannot vindicate his own character.
***Nor put a stumbling-block before the blind*** — He who is capable of doing this, must have a heart cased with cruelty. The spirit and design of these precepts are, that no man shall in any case take advantage of the ignorance, simplicity, or inexperience of his neighbour, but in all things do to his neighbour as he would, on a change of circumstances, that his neighbour should do to him.

Verse [Leviticus 19:16](../../../kjv/leviticus/19/16). ***Thou shalt not go up and down as a tale-bearer*** — רכיל *rachil* signifies a *trader*, a *pedlar*, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and *retailing* them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men.
***Neither shalt thou stand against the blood, &c.*** — Thou shalt not be as a false witness, because by such testimony the *blood*-the *life* of an innocent man may be endangered.

Verse [Leviticus 19:17](../../../kjv/leviticus/19/17). ***Thou shalt not hate thy brother*** — Thou shalt not only not do him any kind of evil, but thou shalt harbour no hatred in thy heart towards him. On the contrary, *thou shalt* *love him as thyself*, [Leviticus 19:18](../../../kjv/leviticus/19/18). Many persons suppose, from misunderstanding our Lord's words, [John 13:34](../../../kjv/john/13/34), *A new commandment give I unto you, that ye love one another, c.*, that loving our neighbour as ourselves was first instituted under the Gospel. This verse shows the opinion to be unfounded: but to love another *as* Christ has loved us, i. e., *to lay down our* *lives* for each other, is certainly a *new* commandment we have it simply on the authority of Jesus Christ alone.
***And not suffer sin upon him.*** — If thou see him sin, or know him to be addicted to any thing by which the safety of his soul is endangered, thou shalt mildly and affectionately reprove him, and by no means permit him to go on without counsel and advice in a way that is leading him to perdition. In a multitude of cases timely reproof has been the means of saving the soul. Speak to him *privately* if possible; if not, write to him in such a way that himself *alone* shall see it.

Verse [Leviticus 19:19](../../../kjv/leviticus/19/19). ***Gender with a diverse kind*** — These precepts taken literally seem to imply that they should not permit the *horse* and the *she-ass*, nor the *he-ass* and the *cow*, (as they do in the East,) to couple together; nor sow different kinds of *seeds* in the same *field* or *garden*; nor have *garments* of *silk* and *woollen, cotton* and *silk, linen* and *wool*, c. And if all these were forbidden, there must have been some moral reason for the prohibitions, because domestic economy *required* several of these mixtures, especially those which relate to *seeds* and *clothing*. With respect to heterogeneous mixtures among *cattle*, there is something very unnatural in it, and it was probably forbidden to prevent excitements to such unnatural lusts as those condemned in the preceding chapter, [Leviticus 18:22-23](../../../kjv/leviticus/18/22-23). As to *seeds*, in many cases it would be very improper to sow different kinds in the same plot of ground. It would be improvident to sow *oats* and *wheat* together: the latter would be *injured*, the former *ruined*. The *turnip* and *carrot* would not succeed conjointly, where either of them separately would prosper and yield a good crop so we may say of many other kinds of *seeds*; and if this be all that is intended, the counsels are prudential agricultural maxims. As to different kinds of *garments*, such as the *linsey woolsey*, the prohibition here might be intended as much against *pride* and *vanity* as any thing else; for it is certain that both these articles may be so manufactured in conjunction as to minister to pride, though in general the *linsey woolsey* or *drugget* is the clothing of the *poor*. But we really do not know what the original word שעטנז *shaatnez*, which we translate *linen* and *woollen*, means: it is true that in [Deuteronomy 22:11](../../../kjv/deuteronomy/22/11), where it is again used, it seems to be explained by the words immediately following, *Thou shalt not wear a garment of divers sorts, as of* *linen and woollen together*; but this may as well refer to a garment *made up of a sort of patchwork differently coloured* and *arranged* for pride and for show. A folly of this kind prevailed anciently in this very land, and I shall give a proof of it, taken from a sermon *against luxury in dress*, composed in the *fourteenth* century.
"As to the first sinne in superfluitie of clothing, soche that maketh it so dere, to the harme of the peple, nat only the cost of enbrauderlng, the disguised endenting, or barring, ounding paling, winding or bending and semblable wast of clothe in vanite. But there is also the costlewe furring in their gounes, so moche pounsing of chesel, to make holes; so moche dagging with sheres foorth; with the superfluitie in length of the forsaied gounes, - to grete dammage of pore folke. - And more ouer - they shewe throughe disguising, in departing of ther hosen in *white and red*, semeth that halfe ther members were slain. - They departe ther hosen into other colours, as is *white* *and blewe*, or *white and blacke*, or *blacke and red*, and so forth; than semeth it as by variaunce of colour, that the halfe part of ther members ben corrupt by the fire of Saint Anthony, or by canker, or other suche mischaunce."
The *Parson's Tale*, in *Chaucer*, p. 198. *Urry's* edit. The reader will pardon the antiquated spelling.
"What could exhibit," says Dr. Henry, "a more fantastical appearance than an English beau of the 14th century? He wore long pointed shoes, fastened to his knees by gold or silver chains; *hose of one colour* on the *one leg*, and of *another colour* on the *other*; short breeches which did reach to the middle of his thighs; a coat the *one half white*, the *other half black* or *blue*; a long beard; a silk hood buttoned under his chin, embroidered with grotesque figures of animals, dancing men, c., and sometimes ornamented with gold and precious stones." This dress was the height of the mode in the reign of King Edward III.
Something of the same kind seems to have existed in the *patriarchal times* witness the *coat of many colours* made by Jacob for his son Joseph. [Genesis 37:3](../../../kjv/genesis/37/3). Concerning these different mixtures much may be seen in the *Mishna*, Tract, *Kilaim*, and in *Ainsworth*, and *Calmet* on this place.

Verse [Leviticus 19:20](../../../kjv/leviticus/19/20). ***A woman that*****is*****a bondmaid*** — Had she been *free*, the law required that she should be put to death; (see [Deuteronomy 22:24](../../../kjv/deuteronomy/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*.

Verse [Leviticus 19:23](../../../kjv/leviticus/19/23). ***Three years shall it be as uncircumcised*** — I see no great reason to seek for mystical meanings in this prohibition. The fruit of a young tree cannot be good; for not having arrived at a state of maturity, the juices cannot be sufficiently elaborated to produce fruit excellent in its kind. The Israelites are commanded not to eat of the fruit of a tree till the fifth year after its planting: in the three first years the fruit is unwholesome; in the *fourth* year the fruit is holy, it belongs to God, and should be consecrated to him, [Leviticus 19:24](../../../kjv/leviticus/19/24); and in the *fifth* year and afterward the fruit may be employed for common use, [Leviticus 19:25](../../../kjv/leviticus/19/25).

Verse [Leviticus 19:26](../../../kjv/leviticus/19/26). ***Neither shall ye use enchantment*** — לא תנחשו *lo* *thenachashu*. Conjecture itself can do little towards a proper explanation of the terms used in this verse. נחש *nachash*; [Genesis 3:1](../../../kjv/genesis/3/1), we translate *serpent*, and with very little propriety; but though the word may not signify a serpent in that place, it has that signification in others. Possibly, therefore, the superstition here prohibited may be what the Greeks called *Ophiomanteia*, or *divination by serpents*.
***Nor observe times.*** — ולא תעוננו *velo teonenu*, ye shall *not* *divine by clouds*, which was also a superstition much in practice among the heathens, as well as divination by the *flight of* *birds*. What these prohibitions may particularly refer to, we know not. [Genesis 41:8](../../../kjv/genesis/41/8).

Verse [Leviticus 19:27](../../../kjv/leviticus/19/27). ***Ye shall not round the corners your heads*** — This and the following verse evidently refer to customs which must have existed among the Egyptians when the Israelites sojourned in Egypt; and what they were it is now difficult, even with any probability, to conjecture. *Herodotus* observes that the Arabs *shave* or *cut their hair round*, in honour of Bacchus, who, they say, had his hair cut in this way, lib. iii., cap. 8. He says also that the *Macians*, a people of Libya, *cut their hair round*, so as to leave a *tuft* on the top of the head, lib. iv., cap. 175. In this manner the Chinese cut their hair to the present day. This might have been in honour of some idol, and therefore forbidden to the Israelites.
The *hair* was much used in divination among the ancients, and for purposes of religious superstition among the Greeks; and particularly about the time of the giving of this law, as this is supposed to have been the era of the Trojan war. We learn from *Homer* that it was customary for parents to dedicate the hair of their children to some god; which, when they came to manhood, they cut off and consecrated to the deity. *Achilles*, at the funeral of Patroclus, cut off his golden locks which his father had dedicated to the river god *Sperchius*, and threw them into the flood: -
***The corners of thy beard.*** — Probably meaning the hair of the cheek that connects the hair of the head with the beard. This was no doubt cut in some peculiar manner, for the superstitious purposes mentioned above. Several of our own countrymen wear this said hair in a curious form; for what purposes they know best: we cannot say precisely that it is the ancient Egyptian custom revived. From the images and paintings which remain of the ancient Egyptians, we find that they were accustomed to shave the whole hair off their face, except merely that upon the chin, which last they cut off only in times of *mourning*.

Verse 28. ***Any cuttings in your flesh for the dead*** — That the ancients were very violent in their grief, tearing the hair and face, beating the breast, c., is well known. Virgil represents the sister of Dido "tearing her face with her nails, and beating her breast with her fists."
Most of the barbarous nations lately discovered have their faces, arms, breasts, c., curiously carved or *tattooed*, probably for superstitious purposes. Ancient writers abound with accounts of marks made on the face, arms, &c., in honour of different idols and to this the inspired penman alludes, [Revelation 13:16-17](../../../kjv/revelation/13/16-17); [Revelation 14:9](../../../kjv/revelation/14/9), [Revelation 14:11](../../../kjv/revelation/14/11); [Revelation 15:2](../../../kjv/revelation/15/2); [Revelation 16:2](../../../kjv/revelation/16/2); [Revelation 19:20](../../../kjv/revelation/19/20); [Revelation 20:4](../../../kjv/revelation/20/4), where false worshippers are represented as receiving in their hands and in their forehead the marks of the beast. These were called στιγματα *stigmata* among the Greeks, and to these St. Paul refers when he says, *I bear about in my body the* MARKS *(stigmata) of* *the Lord Jesus*; [Galatians 6:17](../../../kjv/galatians/6/17). I have seen several cases where persons have got the figure of the cross, the Virgin Mary, &c., made on their arms, breasts, &c., the skin being first punctured, and then a blue colouring matter rubbed in, which is never afterward effaced. All these were done for superstitious purposes, and to such things probably the prohibition in this verse refers. Calmet, on this verse, gives several examples. See also *Mariner's Tonga Islands*, vol. i. p. 311-313.

Verse 29. ***Do not prostitute thy daughter*** — This was a very frequent custom, and with examples of it writers of antiquity abound. The Cyprian women, according to Justin, gained that portion which their husbands received with them at marriage by previous public prostitution. And the *Phoenicians*, according to *Augustine*, made a gift to Venus of the gain acquired by the public prostitution of their daughters, previously to their marriage. "Veneri donum dabant, et prostitutiones filiarum, antequam jungerent eas viris." - De Civit. Del, lib. xviii., c. 5; and see *Calmet*.

Verse 31. ***Regard not them that have familiar spirits*** — The Hebrew word *oboth* probably signifies a kind of *engastromuthoi* or *ventriloquists*, or such as the Pythoness mentioned [Leviticus 16:16](../../../kjv/leviticus/16/16); [Leviticus 16:18](../../../kjv/leviticus/16/18); persons who, while under the *influence of their demon*, became greatly *inflated*, as the Hebrew word implies, and gave answers in a sort of phrensy. See a case of this kind in Virgil, AEneid, l. vi., ver. 46, c.: -
"----Deus ecce, Deus! cui talla fanti
Ante fores, subito non vultus, non color unus,
Non comptae mansere comae sed *pectus anhelum*,
Et rabie fera *corda tument; majorque videri*,
Nec mortale sonans, *afflata* est *numine* quando
Jam *propiore Dei*."

-------------------Invoke the skies,
I feel the god, the rushing god, she cries.
While yet she spoke, enlarged her features grew,
Her colour changed, her locks dishevelled flew.
The *heavenly tumult* reigns in every part,
*Pants in her breast*, and *swells* her *rising heart*:
Still *swelling to the sight*, the priestess glowed,
And *heaved* impatient of the *incumbent* god.
PITT.

***Neither seek after wizards*** — ידענים *yiddeonim*, the *wise* or *knowing ones*, from ידע *yada*, to *know* or *understand*; called *wizard* in Scotland, *wise* or *cunning man* in England; and hence also the *wise woman*, the *white witch*. Not only all real dealers with familiar spirits, or necromantic or magical superstitions, are here forbidden, but also all *pretenders* to the knowledge of futurity, fortune-tellers, astrologers, &c., &c. To attempt to know what God has not thought proper to reveal, is a sin against his wisdom, providence, and goodness. In mercy, great mercy, God has hidden the knowledge of futurity from man, and given him *hope*- the *expectation of future good*, in its place. [Exodus 22:18](../../../kjv/exodus/22/18).

Verse 32. ***Before the hoary head*** — [Genesis 48:12](../../../kjv/genesis/48/12); [Genesis 48:12](../../../kjv/genesis/48/12).

Verse 33. ***If a stranger sojourn*** — This law to protect and comfort the stranger was at once humane and politic. None is so desolate as the stranger, and none needs the offices of benevolence and charity more: and we may add that he who is not affected by the desolate state of the stranger has neither benevolence nor charity. It was politic to encourage strangers, as in consequence many came, not only to sojourn, but to settle among the Jews, and thus their political strength became increased; and many of these settlers became at least *proselytes* *of the gate* if not *proselytes of the covenant*, and thus got their souls saved. Hence humanity, sound policy, and religion said, *Vex not the stranger; thou shalt love him as thyself*. The apostle makes use of a strong argument to induce men to hospitality towards strangers: *Be not forgetful to entertain* *strangers, for thereby some have entertained angels unawares*, [Hebrews 13:2](../../../kjv/hebrews/13/2). Moses also uses a powerful motive: *Ye were strangers in the land of Egypt*. The spirit of the precept here laid down, may be well expressed in our Lord's words: *Do unto* *all men as ye would they should do unto you*.

Verse [Leviticus 19:35](../../../kjv/leviticus/19/35). ***Ye shall do no unrighteousness*** — Ye shall not act contrary to the strictest justice in any case, and especially in the *four* following, which properly understood, comprise all that can occur between a man and his fellow.
1. JUDGMENT in all cases that come before the civil magistrate; he is to judge and decide according to the *law*.
2. METE-YARD, במדה *bammiddah*, in measures of *length* and *surface*, such as the *reed, cubit, foot*, *span, hand's breadth*, among the *Jews*; or *ell, yard, foot*, and *inch*, among us.
3. WEIGHT, במשכל *bammishkal*, in any thing that is *weighed*, the weights being all according to the *standards* kept for the purpose of trying the rest in the sanctuary, as appears from [Exodus 30:13](../../../kjv/exodus/30/13); [1 Chronicles 23:29](../../../kjv/1-chronicles/23/29); these weights were the *talent, shekel, barleycorn*, &c.
4. MEASURE, במשורה *bammesurah*, from which we derive our term. This refers to all measures of *capacity*, such as the *homer, ephah, seah, hin, omer*, *kab*, and *log*. *See all these explained, Clarke "*[Exodus 16:16](../../../kjv/exodus/16/16)*"*.

Verse [Leviticus 19:36](../../../kjv/leviticus/19/36). ***Just balances*** — *Scales, steel-yard*, &c. *Weights*, אבנים abanim, stones, as the weights appear to have been originally formed out of stones. *Ephah, hin*, &c., see before.

Verse [Leviticus 19:37](../../../kjv/leviticus/19/37). ***Shall ye observe all my statutes*** — חקתי *chukkothi*, from חק *chak*, to *describe, mark*, or *trace out*; the righteousness which I have described, and the path of duty which I have traced out. *Judgments*, משפטי mishpatai, from *shaphat*, to *discern, determine, direct*, c. that which Divine Wisdom has *discerned* to be best for man, has *determined* shall promote his best interest, and has *directed* him conscientiously to use. [Leviticus 26:15](../../../kjv/leviticus/26/15).
1. MANY difficulties occur in this very important chapter, but they are such only to *us*; for there can be no doubt of their having been perfectly well known to the Israelites, to whom the precepts contained in this chapter were given. Considerable pains however have been taken to make them plain, and no serious mind can read them without profit.
2. The precepts against injustice, fraud, slander, enmity, c., c., are well worth the notice of every Christian and those against *superstitious* usages are not less so and by these last we learn, that having recourse to *astrologers*, *fortune-tellers*, &c., to get intelligence of lost or stolen goods, or to know the future events of our own lives, or those of others, is highly criminal in the sight of God. Those who have recourse to such persons renounce their baptism, and in effect renounce the *providence* as well as the *word* of God.
3. The precepts of humanity and mercy relative to the *poor*, the *hireling*, and the *stranger*, are worthy of our most serious regard. Nor are those which concern *weights* and *measures*, traffic, and the whole system of commutative justice, less necessary to be observed for the benefit and comfort of the *individual*, and the safety and prosperity of the *state*.

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