Leviticus 19:10 Sermons: You shall not glean your vineyard, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the foreigner. I am the LORD your God.

Bible > Leviticus > Chapter 19 > Verse 10

◄ Leviticus 19:10 ►

You must not strip your vineyard bare or gather its fallen grapes. Leave them for the poor and the foreigner. I am the LORD your God.

Sermons

Religion and Superstition	W. Clarkson	Leviticus 19:1, 2, 4, 5, 12, 26-28, 30-32, 36, 37
Social Morality	R.M. Edgar	Leviticus 19:1-37
Honour to Whom Honor	W. Clarkson	Leviticus 19:3, 32
The Holy Law in the Holy Life	R.A. Redford	Leviticus 19:3-37
A Margin for the Benefit of the Poor	J. Cumming, D. D.	Leviticus 19:9-10
A Sermon to Gleaners	O. B. Courtenay, M. A.	Leviticus 19:9-10
Harvest Gleanings	W. H. Jellie.	Leviticus 19:9-10
Kindliness	J.A. Macdonald	Leviticus 19:9-14
Considerateness	W. Clarkson	Leviticus 19:9, 10, 13, 14, 33, 34

Pulpit Commentary Homiletics

Considerateness

Leviticus 19:9, 10, 13, 14, 33, 34

W. Clarkson

We gather from these verse -

I. THAT THE FEAR OF GOD WILL SURELY LEAD TO THE LOVE OF MAN. That piety which begins and ends in acts of devotion is one that may be reasonably suspected: it is not of the scriptural order. True piety is in consulting the will of the heavenly Father (Matthew 7:21), and his will is that we should love and be kind to one another (Ephesians 4:32). Philanthropy is a word which may not have its synonym in the Old Testament, but the Hebrew legislator was not ignorant of the idea, and the Hebrew people were not left without incitement to the thing itself. Hence these injunctions to leave some corn in the corners of their fields, and the scattered ears for the reaping and gleaning of the poor (verse 9); to leave also some clusters of grapes which had been overlooked for needy hands to pluck (verse 10); to take no advantage of the weaker members of their society, the deaf and the blind (verse 14); and to show kindness to the stranger (verse 34).

II. THAT CONSIDERATENESS IS A GRACE WHICH IS PECULIARLY PLEASING TO GOD. The Jews were expressly enjoined to

(1) show kindness to the poor (verse 10);

(2) to be careful of those who suffered from bodily infirmity (verse 14);

(3) to interest themselves in the stranger (verses 33, 34).

There is something particularly striking in the commandment that they were to refrain from cursing the deaf. Even though there might be no danger of giving positive pain and exciting resentment, yet they were not to direct harsh words against any one of their more unfortunate brethren. This legislation for the weak and the necessitous presents a very pleasant aspect of the Law. It also reminds us of some truths which come home to ourselves. We may observe:

1. That power is apt to be tyrannical. The history of nations, tribes, individuals, is the history of assertion and assumption. The strong have ever shown themselves ready to take advantage of the weak. Hence the oppression and cruelty which darken the pages of human history.

2. That God would have us be just to one another. In most cases, if not in all, we can take no credit for our superior strength, and build no claim on it. In many cases, if not in most, we can impute no blame to others for their weakness: the unfortunate are not necessarily the undeserving, and we have no right to make them suffer.

3. But beyond this, God would have us be specially kind to the necessitous because they are reedy. Here are these statutes in respect of the poor, the afflicted, and the stranger. The devotional Scriptures speak more fully of this sacred duty (Psalm 41:1, 2; Psalm 62:13; 112:9, etc.). The prophets utter their voice still more forcibly (Isaiah 58:6-8; Ezekiel 18:7; Nehemiah 5:10-12; Jeremiah 22:16; Amos 4:1, etc.). Our Lord has, with strongest emphasis, commended to us considerateness toward the weak and helpless (Matthew 10:42; Matthew 18:6, 10, 14; Matthew 25:34-40, etc.). His apostles spoke and wrote in the same strain (Romans 12:15; 1 Corinthians 12:26, etc.). But that which, above everything, should lead us to be considerate toward the poorer and weaker members of our community is the thought that to do so is so truly and emphatically Divine. God himself has ever been acting on this gracious principle. He interposed to save the children of Israel because they were weak and afflicted. Again and again he stretched out his arm of deliverance, saving them from the strong and the mighty of the earth. On this Divine principle he deals with us all. He "knows our frame, and remembers that we are dust." "Like as a father pities his children, so he pities them that fear him." Our Saviour dealt with exquisite considerateness in all his relations to his undiscerning and unappreciative disciples; and now he is dealing with gracious forbearance toward us in all the weakness, poverty, shortcoming of our service. We are never so much like our merciful Master as when we speak and act considerately toward those who are poorer, weaker, and more helpless than ourselves. - C.

Biblical Illustrator

None of you shall approach to any that is near of kin to him.

Leviticus 18:6-30

Consanguinity

A. Willet, D. D.

1. God the institutor of marriage (ver. 6).

2. Faith in Christ not commanded in the law (ver. 5).

3. Of the several kinds of kindred by consanguinity or affinity.

4. Of the computation of the degrees of consanguinity.(1) Consanguinity is a communicating in blood, derived from one stock.(2) Affinity is a respective alliance and kindred which comes in by marriage.(3) A line is a collection of persons coming from the stock.(4) And it is threefold: the right line Ascending, as the father, grandfather; or descending, as the son, &c.; or collateral above, as the father's brother — or in the middle, as brother, sister, uncle's children — or below, as brother's son or daughter, and their sons and daughters.(5) A degree is the distance of persons from the stock.(6) In the right line ascending or descending, there are as many degrees as generations and persons.(7) In the collateral line there are as many degrees as persons.(8) In the collateral line the prohibition is extended to the fourth degree.(9) In the right line ascending and descending, the impediment is perpetual when they are alive or dead, as grounded upon the law of nature.(10) The same degrees are forbidden ascending and descending by the like analogy.(11) The same degrees are restrained by the like analogy in both sexes.(12) Where the degree further off is forbidden, the nearer are inclusively interdicted.

5. Of the computation of the degrees of affinity.(1) In what degree of consanguinity the husband is distant, in the same degree of affinity the wife is removed, because man and wife are one flesh.(2) One person added to another by carnal copulation changes the kind of affinity, not the degree: as the brother's wife is of affinity in the second degree, and first kind; if after she marry another husband, he is in the same degree of affinity, but in the second kind.(3) There are three kinds of affinity — the near, middle, and remote: as the brother's wife is in the first kind, the brother's wife's second husband in the second, the second husband's second wife in the third.(4) Affinity in the first kind is a perpetual impediment.(5) Between such as are of kindred in blood to the husband, and them that are of kin to the wife, there is no affinity to hinder marriage: as, two brothers may marry two sisters.(6) In the degrees of affinity ascending and descending in the right line, the prohibition is infinitely extended without any limitation: as, it is not lawful to marry the wife's daughter's daughter, and so downward, nor the wife's mother, or grandmother, and so upward.(7) In the collateral line, affinity is restrained to the third degree, as to uncle's wife, who is in the same degree of affinity that her husband is in consanguinity.(8) Of the agreements and differences between the degrees of consanguinity and affinity.(1) Agreement.

(a)In what degree one is of consanguinity, the wife or husband is in the same degree of affinity.

(b)The impediment in both continues not only during life but afterward.

(c)The prohibition extends itself in both alike, in the right line ascending and descending without limitation; and in the collateral to the third degree expressly, and by a certain analogy to the fourth.(2) Differences.

(a)The efficient cause of consanguinity is a natural obligation, without any relation to the will and consent of man, in the propagation and the line of consanguinity; but in affinity there is a voluntary bond or obligation by consent in marriage.

(b)Consanguinity is by generation from one, both father and mother; affinity is by the copulation of two. The first is real, the second by relation.

(c)In consanguinity, on both sides the bond holds, both by the father and mother, but the kinsmen of the husband are not of affinity to the kindred of the wife; on the contrary, affinity holds only in the first kind, which changes by a new copulation, though the degree alter not, as the brother's wife's second husband is not properly of affinity; but in consanguinity, the kind and degree hold out together.

6. Marriage of divers wives successively, lawful, though not together (ver. 18).

7. The Scripture most pure, even when it makes mention of impure and obscene things.

(A. Willet, D. D.)

Moral observations

A. Willet, D. D.

1. To walk constantly in the obedience of God's law (ver. 4).

2. Against the monstrous sin of adultery (ver. 20).

3. Against the unnatural and most abominable sin of bestiality (ver. 23).

4. To profit by other men's examples, and to be warned by their punishments (ver. 25).

5. God not partial in His judgments, and therefore no man should presume (ver. 28).

(A. Willet, D. D.)

On marriage with a deceased wife's sister

M. M. Kalisch, Ph. D.

By the wording of the Hebrew text a man is permitted to marry his deceased wife's sister, but not to have two sisters for wives at the same time, or one after the other while both are living — this is the logical inference to be drawn from the qualifying addition "in her lifetime"; and yet by the spirit of the Levitical laws, the former alliance also is like an alliance with a sister, and therefore no less objectionable. Such scruples were indeed unknown to the Hebrews of earlier times, since even in Genesis Jacob is represented as the husband of the sisters Rachel and Leah; but they followed with necessity from the severe theory of marriage gradually worked out and adopted. Philo, in the oldest explanation of our law that has come down to us, observes that it is impious for one sister to usurp the place of the other, and to make the misfortune of the latter a stepping-stone of her own happiness; thus bitter jealousies and implacable enmities must be engendered; and it would be as if the different members of the body, abandoning their natural harmony and fellowship, were to quarrel with one another, thus inevitably causing incurable diseases and endless mischief. In this sense the prohibition has commonly been understood, and if the words of our verse alone are weighed, it can hardly be understood otherwise: and yet the matrimonial laws, taken as a whole, were not prompted by considerations of mere expediency, such as the prevention of unsisterly rivalry, since their main object was to warn against alliances between near relations (ver. 6). From whatever side we weigh the question, we cannot help being struck by the incongruity of a code which permits a woman to marry, at least under certain conditions, her sister's husband, but expressly forbids a man to marry his brother's wife. If the wife dies, her husband does not cease to be the brother of that wife's sister; yet practical life seemed to demand some relief from the rigour of abstract logic, and the prohibition was limited to the lifetime of both sisters. It has bee contended that this was a concession analogous to the levirat and the permission of divorce; but the cases are not quite parallel: the Levitical legislators are entirely silent with regard to the levirat and divorce; for in their own time the former was unnecessary, and the latter was strongly opposed by contemporaries, such as Malachi; a direct repeal of the two statutes, known to the people as a part of Deuteronomy, or "the Book of the Law," was unfeasible; and silence on these subjects was sufficiently significant. We need hardly add that these remarks are merely designed to elucidate the meaning and intention of the command, without attempting to decide upon its value or its binding force; the latter points must be left to individual judgment and feeling, which in no other sphere claim greater respect and freedom. The prevailing laws of matrimony may possibly, in the course of time, call for revision; and progress and liberty of action should not be checked by a misconception of Biblical authority. The very verse under consideration affords the strongest proof that the ordinances of the Levitical code are not final and unalterable; for this verse involves the sanction of polygamy, which, not even abrogated by Christ and the apostles, is now regarded by western Jews and Christians not merely as inexpedient, but as immoral. It is well known that from comparatively early times, many chiefs of the Christian Church indeed translated the words of our verse literally, yet weighing the spirit of the law, were strongly opposed to the marriage with the deceased wife's sister. By the Apostolic Canons (about 300) persons contracting such an alliance were for ever incapacitated for clerical functions. The Council of Illiberis (about 305) excluded them from holy communion for five years; St. Basil (375) imposed upon them for seven years the ecclesiastical penalties fixed for adultery; his celebrated letter on the subject proves that, in the Church "a custom equivalent to a law, and handed down by holy men" had been established against such marriages; it was in his time probably that the Septuagint (in Deuteronomy 27:23) received the interpolation found in the Vatican copy of that version, "Cursed be he who lies with his wife's sister"; and similar views were enforced by the emperors Constantius and , Honorius, Theodosius II., and , and by all the leaders of the Greek and Latin Church: the only notable exception is Diodorus, bishop of Tarsus; but he was indignantly opposed by his contemporary St. Basil, who declared that such marriages are indeed permitted to the Jews because they are under the law and all its ceremonial enactments, but not to the free Christians, and asked how the offspring of the two sisters would be related to each other, whether they should be called cousins or brothers, since by a deplorable "confusion" they could claim both names. In England those marriages were forbidden in 1603 by the Convocation of the province of Canterbury in a Canon which has never been formally ratified by Parliament. Dispensations were, however, readily granted in the Roman Church; and since the last century many Protestant theologians and jurists, and among the first those of the pietistic schools, as Philip Jacob Spener, declared marriage with the deceased wife's sister unobjectionable, since the prohibition is not unequivocally enjoined in the Bible. It was disapproved of by the Karaites; but among the bulk of the Jews it has at all times not only been tolerated but encouraged.

(M. M. Kalisch, Ph. D.)

Of unlawful marriages

G. Bush.

As the chosen and covenant tribes of Israel were soon to take up their journey to the land of Canaan, the inhabitants of which were to be exterminated for their multifarious iniquities in the sight of God, a recital is here made of some of those aggravated forms of wickedness which were rife among them, and which God had determined signally to punish. This is done not only to illustrate the justice of the Divine proceedings in their excision, but also with a view to put the peculiar people themselves on their guard against yielding to the contagion of their pernicious example, and thus becoming obnoxious to the same fearful retributions which were now about to be visited upon the Canaanites. The particular class of abominations more especially pointed out in this chapter, and to which the brand-mark of the Divine reprobation is so conspicuously affixed, is that of incestuous connections. Not only had that abandoned race been guilty of a total apostacy from the worship of the true God, substituting in His room the sun, and moon, and host of heaven, and bowing down to stocks and stones and creeping things, but they had mingled with their idolatry every vice that could degrade human nature and pollute society. In the black catalogue of these the abominations of lust Stand pre-eminent; and whether in the form of adultery, fornication, incest, sodomy, or bestiality, they had now risen to a pitch of enormity which the forbearance of heaven could tolerate no longer, and of which a shuddering dread was to be begotten in the minds of the people of the covenant. And in order that no possible plea of ignorance or uncertainty might be left in their minds as to those connections which were lawful and those which were forbidden, the Most High proceeds in the present and in the 20th chapter to lay down a number of specific prohibitions on this subject, so framed, as not only to include the extra-nuptial pollutions, which had prevailed among the heathen, but also all those incestuous unions which were inconsistent with the purit and sanctity of the marriage relation. Both classes of crimes we think are in fact included; so that it is doing no violence to the spirit of the text to regard it as containing a system of marriage-laws by which the peculiar people were ever after to be governed. As this is the only passage in the compass of the whole Bible where any formal enactments are given on this subject, this and the connected chapters treating of this theme have always been deemed of peculiar importance in their relations to the question of the lawful degrees within which the marriage connection may now be formed by those who make the law of God the great standard of moral duty.

(G. Bush.)

The wilderness a suitable place for the giving of these laws

Bp. Kidder.

The wilderness in which they now were was a very fit place for enjoining these laws upon the Israelites, as they were now removed from the snares and temptations of Egypt, and were not yet mingled with the people of Canaan.

(Bp. Kidder.)

Need for marriage laws

H. Cowles, D. D.

The necessity for laws on this point at once discriminating, wise, and stringent, will be sufficiently obvious when we consider the strength of the passion to be controlled — constitutionally common to all ages of the world; the sacredness of the marriage relation and the inestimable value of moral purity in all human society — also common to all ages of the world's history; and (peculiar to the earlier ages) the necessity of defining the limits of consanguinity within which marriage should be prohibited. Perhaps we need to remind ourselves that the race having sprung from a single pair and the world having been repeopled a second time from one family, those primitive examples may have sent down for many generations a certain looseness which called for special restraint and a carefully defining law. The crimes of Sodom, their polluting influence in so good a family as that of Lot; the low morals of Egyptian life; some sad manifestations in the early history of Jacob's family; the horrible contagion of Moab and Midian when the tribes of Israel came socially near them; these and kindred facts will be readily recalled as in point to show the necessity of vigorous legislation in the Mosaic code to counteract these untoward influences of their antecedent life and of surrounding society.

(H. Cowles, D. D.).

People

Ephah, Moses

Places

Egypt, Teman

Topics

Alien, Bare, Dropped, Fallen, Foreigner, Fruit, Gather, Glean, Grape, Grapes, Leave, Needy, Omitted, Pick, Poor, Sojourner, Stranger, Strip, Vine-garden, Vineyard

Outline

1. A repetition of various laws

Dictionary of Bible Themes

Leviticus 19:10

     4458   grape
     4538   vineyard
     5449   poverty, remedies
     6109   alienation
     7530   foreigners
     8792   oppression, God's attitude

Leviticus 19:9-10

     4208   land, divine responsibility
     4454   gleaning
     4510   sowing and reaping

Leviticus 19:9-18

8273 holiness, ethical aspects

Library

February the Thirteenth Grudges
"Thou shalt not bear any grudge." --LEVITICUS xix. 11-18. How searching is that demand upon the soul! My forgiveness of my brother is to be complete. No sullenness is to remain, no sulky temper which so easily gives birth to thunder and lightning. There is to be no painful aloofness, no assumption of a superiority which rains contempt upon the offender. When I forgive, I am not to carry any powder forward on the journey. I am to empty out all my explosives, all my ammunition of anger and revenge. …
John Henry Jowett—My Daily Meditation for the Circling Year

Life of a Christian Man. Scriptural Arguments Exhorting to It.
This first chapter consists of two parts,--I. Connection between this treatise on the Christian Life and the doctrine of Regeneration and Repentance. Arrangement of the treatise, sec. 1-3. II. Extremes to be avoided; 1. False Christians denying Christ by their works condemned, sec. 4. 2. Christians should not despair, though they have not attained perfection, provided they make daily progress in piety and righteousness. 1. WE have said that the object of regeneration is to bring the life of believers …
Archpriest John Iliytch Sergieff—On the Christian Life

Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life

The Law of Love
'Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; 45. That ye may be the children of your Father which is in heaven: for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46. For if ye love them which love you, what reward have ye? do not even …
Alexander Maclaren—Expositions of Holy Scripture

Love and the Day
'Owe no man anything, but to love one another: for he that loveth another hath fulfilled the law. 9. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. 10. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. 11. And that, knowing the time, that now …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

List of Abbreviations Used in Reference to Rabbinic Writings Quoted in this Work.
THE Mishnah is always quoted according to Tractate, Chapter (Pereq) and Paragraph (Mishnah), the Chapter being marked in Roman, the paragraph in ordinary Numerals. Thus Ber. ii. 4 means the Mishnic Tractate Berakhoth, second Chapter, fourth Paragraph. The Jerusalem Talmud is distinguished by the abbreviation Jer. before the name of the Tractate. Thus, Jer. Ber. is the Jer. Gemara, or Talmud, of the Tractate Berakhoth. The edition, from which quotations are made, is that commonly used, Krotoschin, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Real Nature and Purpose of the Old Testament
[Sidenote: A large and complex library] Turning from the Jewish and mediaeval traditions and theories which so easily beset us, we ask, What is the real nature of the Old Testament as it is revealed in this new and clearer light? The first conclusion is that it is a library containing a large and complex literature, recording the varied experiences, political, social, ethical, and religious, of the Israelitish race. The fact that it is a library consisting of many different books is recognized …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

How those are to be Admonished who do Bad Things Secretly and Good Things Openly, and those who do Contrariwise.
(Admonition 36.) Differently to be admonished are those who do bad things in secret and good things publicly, and those who hide the good things they do, and yet in some things done publicly allow ill to be thought of them. For those who do bad things in secret and good things publicly are to be admonished to consider with what swiftness human judgments flee away, but with what immobility divine judgments endure. They are to be admonished to fix the eyes of their mind on the end of things; since, …
Leo the Great—Writings of Leo the Great

The Tables Turned: the Questioners Questioned
'But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a lawyer, asked Him a question, tempting Him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40. …
Alexander Maclaren—Expositions of Holy Scripture

Bands of Love; Or, Union to Christ. "I Drew them with Cords of a Man, with Bands of Love: and I was to them as they that Take Off the Yoke on their Jaws, and I Laid Meat unto Them. " --Hosea xi. 4.
BANDS OF LOVE; OR, UNION TO CHRIST. SYSTEMATIC theologians have usually regarded union to Christ under three aspects, natural, mystical and federal, and it may be that these three terms are comprehensive enough to embrace the whole subject, but as our aim is simplicity, let us be pardoned if we appear diffuse when we follow a less concise method. 1. The saints were from the beginning joined to Christ by bands of everlasting love. Before He took on Him their nature, or brought them into a conscious …
Charles Hadden Spurgeon—Till He Come

That the Body and Blood of Christ and the Holy Scriptures are Most Necessary to a Faithful Soul
The Voice of the Disciple O most sweet Lord Jesus, how great is the blessedness of the devout soul that feedeth with Thee in Thy banquet, where there is set before it no other food than Thyself its only Beloved, more to be desired than all the desires of the heart? And to me it would verily be sweet to pour forth my tears in Thy presence from the very bottom of my heart, and with the pious Magdalene to water Thy feet with my tears. But where is this devotion? Where the abundant flowing of holy …
Thomas A Kempis—Imitation of Christ

Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through …
J. W. McGarvey—The Four-Fold Gospel

Appendix xiv. The Law in Messianic Times.
THE question as to the Rabbinic views in regard to the binding character of the Law, and its imposition on the Gentiles, in Messianic times, although, strictly speaking, not forming part of this history, is of such vital importance in connection with recent controversies as to demand special consideration. In the text to which this Appendix refers it has been indicated, that a new legislation was expected in Messianic days. The ultimate basis of this expectancy must be sought in the Old Testament …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables …
Alfred Edersheim—The Life and Times of Jesus the Messiah

But if no Authority for Lying Can be Alleged...
9. But if no authority for lying can be alleged, neither from the ancient Books, be it because that is not a lie which is received to have been done or said in a figurative sense, or be it because good men are not challenged to imitate that which in bad men, beginning to amend, is praised in comparison with the worse; nor yet from the books of the New Testament, because Peter's correction rather than his simulation, even as his tears rather than his denial, is what we must imitate: then, as to those …
St. Augustine—On Lying

The Eclipse and Rediscovery of the Old Testament
[Sidenote: Jesus' study of the Old Testament] The opening chapters of the Gospels record only three or four meagre facts regarding the first thirty years of Jesus' life. The real history of those significant years ran so far beneath the surface of external events that it completely escaped the historian. The history of the mental and spiritual life of the Master is recorded in his mature character and teachings. The fugitive hints, however, vividly illustrate the supreme fact that he ever grew …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Eligius, Bishop of Noyon.
THE life of this pious bishop is so much the more worthy our consideration, on account of his having passed many years in the position of an ordinary citizen, before he entered on the clerical office; because his life may thus afford us a picture of the pious citizens of his time. Eligius was born at Chatelàt, a mile from Limoges, A. D. 588. His family had been Christian for many generations, and he received a pious education, [8] the result of which extended throughout his life. In his youth, …
Augustus Neander—Light in the Dark Places

Secondly, for Thy Words.
1. Remember, that thou must answer for every idle word, that in multiloquy, the wisest man shall overshoot himself. Avoid, therefore, all tedious and idle talk, from which seldom arises comfort, many times repentance: especially beware of rash answers, when the tongue outruns the mind. The word was thine whilst thou didst keep it in; it is another's as soon as it is out. O the shame, when a man's own tongue shall be produced a witness, to the confusion of his own face! Let, then, thy words be few, …
Lewis Bayly—The Practice of Piety

The Eighth Commandment
Thou shalt not steal.' Exod 20: 15. AS the holiness of God sets him against uncleanness, in the command Thou shalt not commit adultery;' so the justice of God sets him against rapine and robbery, in the command, Thou shalt not steal.' The thing forbidden in this commandment, is meddling with another man's property. The civil lawyers define furtum, stealth or theft to be the laying hands unjustly on that which is another's;' the invading another's right. I. The causes of theft. [1] The internal causes …
Thomas Watson—The Ten Commandments

The Fifth Commandment
Honour thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee.' Exod 20: 12. Having done with the first table, I am next to speak of the duties of the second table. The commandments may be likened to Jacob's ladder: the first table respects God, and is the top of the ladder that reaches to heaven; the second respects superiors and inferiors, and is the foot of the ladder that rests on the earth. By the first table, we walk religiously towards God; by …
Thomas Watson—The Ten Commandments

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy …
Andrew Murray—Holy in Christ

Mothers, Daughters, and Wives in Israel
In order accurately to understand the position of woman in Israel, it is only necessary carefully to peruse the New Testament. The picture of social life there presented gives a full view of the place which she held in private and in public life. Here we do not find that separation, so common among Orientals at all times, but a woman mingles freely with others both at home and abroad. So far from suffering under social inferiority, she takes influential and often leading part in all movements, specially …
Alfred Edersheim—Sketches of Jewish Social Life

Judas' Betrayal and Peter's Denial Foretold.
(Jerusalem. Evening Before the Crucifixion.) ^A Matt. XXVI. 21-25, 31-35; ^B Mark XIV. 18-21, 27-31; ^C Luke XXII. 21-23, 31-38; ^D John XIII. 21-38. ^b 18 And ^d 21 When Jesus had thus said, ^b as they sat and were eating, ^d he was troubled in the spirit, and ^b Jesus ^d testified, and said, Verily, verily, I say unto you, that one of you shall betray me. ^b even he that eateth with me. ^c 21 But behold, the hand of him that betrayeth me is with me on the table. [The foreknowledge of Judas' crime …
J. W. McGarvey—The Four-Fold Gospel

Links

Leviticus 19:10 NIV
Leviticus 19:10 NLT
Leviticus 19:10 ESV
Leviticus 19:10 NASB
Leviticus 19:10 KJV

Leviticus 19:10 Bible Apps
Leviticus 19:10 Parallel
Leviticus 19:10 Biblia Paralela
Leviticus 19:10 Chinese Bible
Leviticus 19:10 French Bible
Leviticus 19:10 German Bible

Leviticus 19:10 Commentaries

Bible Hub