If a man lies carnally with a slave girl promised to another man but who has not been redeemed or given her freedom, there must be due punishment. But they are not to be put to death, because she had not been freed. If a man has sexual relationsThis phrase addresses the act of sexual intercourse, which in the Hebrew context is often described with the term "shakab," meaning to lie down. The act is not merely physical but carries significant moral and legal implications within the community. In ancient Israel, sexual relations were governed by strict laws to maintain social order and holiness, reflecting God's covenant with His people. with a slave girl
The term "slave girl" refers to a female servant or bondwoman, known in Hebrew as "amah." In the ancient Near Eastern context, slavery was a common social institution, though it differed significantly from modern conceptions of slavery. A slave girl in Israelite society had certain protections under the law, reflecting a measure of dignity and worth even within her servitude. promised to another man
This phrase indicates a betrothal, a formal agreement for marriage. In Hebrew culture, betrothal was as binding as marriage itself, and breaking it required a formal divorce. The betrothal of a slave girl would have been a legal arrangement, highlighting the seriousness of the commitment and the expectation of fidelity. but who has not been redeemed
Redemption, from the Hebrew "ga'al," involves the act of buying back or freeing someone from bondage. This reflects the broader biblical theme of redemption, where God redeems His people from slavery and sin. The lack of redemption here indicates that the slave girl remains under her master's authority, complicating her betrothal status. or given her freedom
Freedom, or "chuphshah" in Hebrew, signifies release from servitude. The absence of freedom for the slave girl underscores her vulnerable position and the legal complexities surrounding her status. This highlights the tension between her betrothal and her current state of bondage. there must be due punishment
The requirement for punishment, or "biqqoreth," implies a legal consequence for the act. This reflects the justice system in ancient Israel, which sought to uphold moral and social order. The punishment serves as a deterrent and a means of maintaining community integrity. Yet they are not to be put to death
This clause provides a measure of mercy, indicating that the offense, while serious, does not warrant the death penalty. In the context of Levitical law, certain sexual sins were punishable by death, but the mitigating circumstances here—specifically the slave girl's lack of freedom—alter the severity of the punishment. because she had not been freed
The lack of freedom is a critical factor in the judgment. It acknowledges the slave girl's limited agency and the complexities of her situation. This reflects a compassionate understanding within the law, recognizing the constraints placed upon her by her social and legal status. Persons / Places / Events 1. Slave GirlA female servant who is not free and is under the ownership of another person. In this context, she is promised to another man but has not yet been redeemed or freed. 2. ManThe individual who engages in sexual relations with the slave girl. His actions are subject to punishment according to the law. 3. Promised to Another ManThe slave girl is betrothed or engaged to another man, indicating a future commitment that has not yet been fulfilled due to her status. 4. Redemption/FreedomThe process by which a slave could be set free, often involving a payment or fulfillment of certain conditions. 5. Due PunishmentThe consequence prescribed by the law for the man’s actions, which does not include the death penalty due to the specific circumstances of the slave girl's status. Teaching Points Understanding Contextual JusticeThe law in Leviticus 19:20 reflects a balance between justice and mercy, recognizing the complex social dynamics of slavery and betrothal. It emphasizes the importance of understanding the context when applying justice. Value of Human DignityEven within the constraints of ancient societal norms, the law acknowledges the dignity of the slave girl by prescribing punishment for the man, highlighting the intrinsic value of every individual. Redemption and FreedomThe concept of redemption is central to this passage, pointing to the greater spiritual truth of redemption through Christ. Believers are called to live in the freedom that comes from being redeemed by Jesus. Moral ResponsibilityThe passage underscores the moral responsibility of individuals to act justly and honor commitments, even when societal structures complicate personal relationships. Mercy and ConsequencesWhile the law prescribes punishment, it also shows mercy by not imposing the death penalty. This reflects God's character as both just and merciful, encouraging believers to seek a balance of justice and mercy in their own lives. Bible Study Questions 1. How does the context of slavery in ancient Israel help us understand the laws in Leviticus 19:20, and what can we learn about justice from this passage? 2. In what ways does the concept of redemption in this passage point to the spiritual redemption offered through Christ? 3. How can we apply the principles of justice and mercy found in Leviticus 19:20 to modern-day situations involving complex social and moral issues? 4. What does this passage teach us about the value of human dignity, and how can we uphold this value in our interactions with others? 5. How do the additional scriptures connected to this passage enhance our understanding of God's laws regarding sexual morality and personal responsibility? Connections to Other Scriptures Exodus 21:7-11Discusses the rights and treatment of female slaves, providing context for the social and legal status of slave girls in Israelite society. Deuteronomy 22:23-24Addresses the laws concerning sexual immorality and the consequences for those involved, offering a broader understanding of the legal framework for sexual conduct. 1 Corinthians 7:21-23Paul speaks about the status of slaves and the call to live as free people in Christ, which can be related to the concept of spiritual freedom and redemption. | 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 | | Considerateness | W. Clarkson | Leviticus 19:9, 10, 13, 14, 33, 34 | | Integrity | W. Clarkson | Leviticus 19:11, 13, 15, 16, 35, 36 | | Fidelity to God | J.A. Macdonald | Leviticus 19:19-28 | | Divine Toleration of Defective Morality | S. H. Kellogg, D. D. | Leviticus 19:20-22 |
People Ephah, MosesPlaces Egypt, TemanTopics Acquired, Betrothed, Bondmaid, Bond-maid, Bondwoman, Carnally, Chastisement, Copulation, Death, Designated, Due, Free, Freed, Freedom, Girl, Held, However, Husband, Inquiry, Inquisition, Investigation, Lie, Lies, Lieth, Maid-servant, Married, Pledged, Price, Promised, Punished, Punishment, Ransomed, Really, Redeemed, Relations, Scourged, Seed, Servant-woman, Sex, Slave, Sleeps, YetDictionary of Bible Themes Leviticus 19:20-22 6175 guilt, removal of
6616 atonement, in OT
6648 expiation
7370 guilt offering 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 YearLife 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 19:20 NIVLeviticus 19:20 NLTLeviticus 19:20 ESVLeviticus 19:20 NASBLeviticus 19:20 KJV
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