Israel is then solemnly warned (ver. 28) that if they, notwithstanding, shall practise these crimes, God will not spare them any more than He spared the Canaanites. No covenant of His with them shall hinder the land from spueing them out in like manner. And though the nation, as a whole, give not itself to these things, each individual is warned (ver. 29), "Whosoever shall commit any of these abominations, even the souls that do them shall be cut off from among their people;" that is, shall be outlawed and shut out from all participation in covenant mercies. And therewith this part of the law of holiness closes, with those pregnant words, repeated now in this chapter for the fifth time: "I am the Lord (Heb. Jehovah) your God!"
LEV. xix. 1-37.
We have in this chapter a series of precepts and prohibitions which from internal evidence appear to have been selected by an inspired redactor of the canon from various original documents, with the purpose, not of presenting a complete enumeration of all moral and ceremonial duties, but of illustrating the application in the everyday life of the Israelite of the injunction which stands at the beginning of the chapter (ver. 2): "Ye shall be holy: for I the Lord your God am holy."
Truly strange it is, in the full light of Hebrew history, to find any one, like Kalisch, representing this conception of holiness, so fundamental to this law, as the "ripest fruit of Hebrew culture"! For it is insisted by such competent critics, as Dillmann, that we have not in this chapter a late development of Hebrew thought, but "ancient," "the most ancient" material;[36]--we shall venture to say, dating even from the days of Moses, as is declared in ver. 1. And we may say more. For if such be the antiquity of this law, it should be easy even for the most superficial reader of the history to see how immeasurably far was that horde of almost wholly uncultured fugitives from Egyptian bondage from having attained through any culture this Mosaic conception of holiness. For "Hebrew culture," even in its latest maturity, has, at the best, only tended to develop more and more the idea, not of holiness, but of legality,--a very different thing! The ideal expressed in this command, "Ye shall be holy," must have come, not from Israel, not even from Moses, as if originated by him, but from the Holy God Himself, even as the chapter in its first verse testifies.
[36] "Die Bücher Exodus und Leviticus," 2 Aufl., p. 550.
The position of this command at the head of the long list of precepts which follows, is most significant and instructive. It sets before us the object of the whole ceremonial and moral law, and, we may add, the supreme object of the Gospel also, namely, to produce a certain type of moral and spiritual character, a HOLY manhood; it, moreover, precisely interprets this term, so universally misunderstood and misapplied among all nations, as essentially consisting in a spiritual likeness to God: "Ye shall be holy: for I the Lord your God am holy." These words evidently at once define holiness and declare the supreme motive to the attainment and maintenance of a holy character. This then is brought before us as the central thought in which all the diverse precepts and prohibitions which follow find their unity; and, accordingly, we find this keynote of the whole law echoing, as it were, all through this chapter, in the constant refrain, repeated herein no less than fourteen--twice seven--times: "I am the Lord (Heb. Jehovah)!" "I am the Lord your God!"
The first division of the law of holiness which follows (vv. 3-8), deals with two duties of fundamental importance in the social and the religious life: the one, honour to parents; the other, reverence to God.
If we are surprised, at first, to see this place of honour in the law of holiness given to the fifth commandment (ver. 3), our surprise will lessen when we remember how, taking the individual in the development of his personal life, he learns to fear God, first of all, through fearing and honouring his parents. In the earliest beginnings of life, the parent--to speak with reverence--stands to his child, in a very peculiar sense, for and in the place of God. We gain the conception of the Father in heaven first from our experience of fatherhood on earth; and so it may be said of this commandment, in a sense in which it cannot be said of any other, that it is the foundation of all religion. Alas for the child who contemns the instruction of his father and the command of his mother! for by so doing he puts himself out of the possibility of coming into the knowledge and experience of the Fatherhood of God.