Verse 1 informs us that God spoke directly to Moses and that he was to share all of this with the children of Israel. In the next verse, God says, “You shall be holy, for I the LORD your God am holy.” Holy means “sacred” and “set apart.” The points that follow are designed to set Israel apart, and if observed, these statutes and judgments would keep Israel undefiled.
Verses 3 and 4 cover the first, second, fourth, and fifth commandments, and the following four verses deal with sacrificing. Verses 9-10 handle harvesting procedures and leaving something for the poor. Verse 11 covers the eighth and ninth commandments, while verse 12 rephrases the third commandment. Verse 13 gives counsel on dealing with neighbors and employees, and verse 14, with the handicapped. Verse 15 encourages us to judge righteously. Verse 16 condemns gossip, and verses 17-18 concern familial relationships.
After this, verse 19 begins: “You shall keep my statutes . . ..” The Hebrew word underlying “statutes” is shamar, “to hedge about, guard, protect, attend to, preserve, observe, and to treasure up in your memory.” God covers a great deal of ground in the first 18 verses, so at the chapter's halfway mark, He inserts a reminder that these laws and life principles, this huge amount of wisdom, is to be guarded, protected, attended to, preserved, and observed. He closes the chapter in verse 37 with the same reminder.
Notice the three matters listed in verse 19: “You shall not let your livestock breed with another kind. You shall not sow your field with mixed seed. Nor shall a garment of mixed linen and wool come upon you.” Sandwiched between His admonition to bear no grudges and love your neighbor (verse 18) and the penalty for adultery (verse 20), we have these three directives.
Are they on a par with some of these others? No, of course not. Nor is idol worship (verse 4) comparable with gleaning the fields (verse 9). The chapter ends with God commanding us to observe “all My statutes and all My judgments.” We have to discern what this means.
Some of these verses deal with the Ten Commandments. Do any of us doubt that these are still in force and to be kept? Even so, few of us farm the land anymore, so what does mixing livestock or seed have to do with us? For that matter, how many tailors do we have today? What do we know of mixing fabrics? It is possible that pagan priests wore this mix; that one fabric signifies the Old Covenant, and the other, the New; that it was simply a consumer protection law; or that all of the above are true, which is likely. But what does it mean for us today?
Verse 27 admonishes us not to shave around the sides of our heads or “disfigure” the edges of our beards. These were things Egyptians did, and perhaps some of the Israelites had adopted those practices. From this distance in time, we do not really know what they were doing with their beards and hair, but God tells them, “No, don't do that. You are a special people. Come out of Egypt.” So, although we do not have to worry about our beards or hair as much in this regard, we still have to be aware of the “Egypt” around us and come out of her.
This same principle applies to mixing wool and linen. Note that this prohibition does not stand alone because in the same verse, God also forbids mixing cattle and seed. It is the principle of clean and unclean, righteous and unrighteous, Christian or pagan, Egypt or God.
In Matthew 5:17-18, Christ says:
Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill. For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled.
Even the smallest point in the Old Testament is not “done away” until “all is fulfilled,” until “heaven and earth pass away.” Has that happened yet? Of course not. Some of the physical rituals—such as circumcision, the various washings, sacrifices and offerings—may not have to be performed anymore, but the spiritual intent lives on.
The Old Covenant emphasized physical things as a means of righteousness, but the emphasis under the New Covenant is on spiritual elements in our relationship with God and each other. Under the New Covenant, we become a living sacrifice (Romans 12:1), and that sacrifice begins in our mind. This change from the Old to the New forces us to make spiritual use of the laws already written. They are not done away; we just have to figure out how they apply to us now.
Wool and Linen
Notice that in this five-verse prelude God emphasizes, "Don't copy the people of those nations outside of Israel. Be different by keeping My laws." It becomes clear when this introduction is read along with the laws that follow in this and the next two chapters that God intends that separation from the world begin in the home at the very earliest point in time possible. It should begin in a child's infancy with a right example from the parents combined with their positive instruction.
John W. Ritenbaugh
The Fifth Commandment
Leviticus 19 deals with social relationships within the community, and these commandments are seen as major regulators of community relationships. God gives all of these laws with a common thought in mind: "You shall be holy, for I the LORD your God am holy." These laws are given because the Lawgiver is God (see verses 4, 10, 12, etc.).
They are not primarily statements of authority ("Do this because I tell you"), though some of this is included, but statements of the relationship between the Lawgiver and His law. The laws reflect His nature. The law is what it is because God is what He is. Therefore, if we want to be like God, we will imitate Him by obeying His laws in their physical and spiritual applications.
John W. Ritenbaugh
The Fifth Commandment (1997)