Leviticus 11:45

Lev 11:45 For I [am] the LORD that bringeth you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I [am] holy.

Ver. 45. That bringeth you up.] This is often inculcated. God’s blessings are binders; and every new deliverance calls for new obedience.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 11:45. That bringeth you up out of Egypt — This was a reason why they should cheerfully submit to distinguishing laws, who had been so honoured with distinguishing favours.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

11:45 brought you up from the land of Egypt: This or a similar phrase is found often throughout the Pentateuch (see 19:36; 22:33; 25:38; 26:13; Exod 13:9; 20:2; Num 15:41; Deut 4:37). Each time, it reminds the Israelites, God’s covenant people, of God’s great act in liberating them from Egypt. The Exodus event is frequently commemorated elsewhere in the Old Testament (Pss 80:8; 106:21; Isa 11:16; Jer 34:13; Hos 12:9; 13:4; Amos 2:10).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

(45) That bringeth you up out of the land of Egypt.—Having in a marvellous way delivered them from the land of bondage to be their God in a peculiar sense (comp. 2Sa_7:23), the Holy One of Israel had a special claim upon His redeemed people that they should obey His laws and keep themselves holy as their Redeemer. This signal act of redemption is repeatedly appealed to in the Scriptures, both to show the obligations which the Israelites are under to obey God’s commandments and to expose their ingratitude (Deu_8:14; Deu_13:6; Deu_20:1; Jos_24:17; Jdg_2:12, &c.).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

45. The reason for these prescriptions is given; it is the same as in H.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For I am the Lord that bringeth you up out of the land of Egypt,.... He had brought them out of it, and was now bringing them on in the wilderness towards Canaan's land, in order to settle them there; and this is observed, to show what obligations they lay under to him to observe his commands; for since he had done such great things for them, it became them to be obedient to him in all things: and the more, since his end herein was, as he observes to them,

to be your God; to make it appear that he was their God, and they were his special people, whom he had chosen for himself above all people upon the earth; that he was their King and their God, to protect and defend them, to provide for them, and take care of them, and bestow all good things on them proper for them:

ye shall therefore be holy, for I am holy; separate from all others as he was, living holy lives and conversations, agreeably to his will made known to them, in imitation or him who had chosen and called them to be his people; for, since holiness is his nature, it becomes them who are his house and family, his subjects and people.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Your God. By these laws, the Jews were to be distinguished from other nations. (Haydock) --- They were also to be reminded, that God was very jealous of their interior sanctity, since he required so great a legal purity. Without the former, they might easily conclude that the latter would not please him. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

45. I am the Lord that bringeth you up out of… Egypt — Providential kindness in emancipation from the yoke of Egypt presents an additional motive to holiness. So does deliverance from the bondage of sin constitute a reason why every justified soul should be cleansed from the pollution of sin, and become perfectly holy in heart and in life.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

High reasons for holiness.

The height of human character depends on the nature of the motives by which men allow themselves to be governed. It is certain

(1) that we are all actuated by a great variety of motives;

(2) that we are affected by many considerations in our choice of the better path;

(3) that of the right motives which actuate us some are much higher than others;

(4) that while it is well to be moved by every honourable impulse, we should seek to be mainly moved by the highest and best of all.

Here we have three of the highest possible motives for the best possible estate, three high reasons for holiness.

I GOD, IN HIS SOVEREIGNTY, COMMANDS IT, AND IT IS OUR HIGHEST DUTY TO OBEY HIM. "I am... your God: ye shall. Duty is one of the highest of all considerations, if not positively the very highest. Our duty to obey God when he says "ye shall" is clearly the highest of all duties.

II GOD HIMSELF IS THE HOLY ONE, AND IT IS OUR HIGHEST HONOUR TO BE LIKE HIM. "Ye shall be holy; for I am holy." He is the "Holy One of Israel," the "holy, holy, holy Lord God of hosts." "He is light, and in him is no darkness at all." There is no conceivable ambition man can cherish that is so high as the aspiration to be like God, the righteous Father of souls. (see Mat_5:48)

III GOD, OUR REDEEMER, DESIRES IT, AND IT IS OUR HIGHEST SATISFACTION TO PLEASE HIM. "I am the Lord that bringeth you up out of the land of Egypt." If there were anything we desired to withhold from him who is "our God," the God from whom we came, to whom we belong, and before whom we stand, still there can be nothing we will keep back from him who is our Redeemer, who has "brought us out of the land of Egypt, out of the house of bondage." "To Jesus, our Atoning Priest," we bring

(1) our promptest and devoutest attention,

(2) our unquestioning faith,

(3) our most cheerful obedience. We run to keep his commandments. C.

HOMILIES BY S.R. ALDRIDGE Ver. 45. Holiness and its requirements.

When a man has purified himself and taken upon himself vows of devotedness to God, then is he prepared to be the recipient of Divine communications. After Aaron"s consecration, he is instructed both separately, and conjointly with Moses. (Lev_10:8 Lev_11:1) The legislator and the priest act in harmony under a theocracy; the laws of God are the statutes of the nation.

I THE SANCTIFICATION REQUIRED OF THE PEOPLE OF GOD.

1. It is a necessary consequence of his character and of the relationship they sustain to him. What the Master loves, the servant must love; what the King is, that his subjects become. Sanctity is the glory of God. To be untarnished, free from taint, this is his prerogative and separates him from all idol gods. Holiness is not so much one special attribute as the all-embracing purity, the bright cloud that invests his excellences with spotless splendour. Evil flies from his presence. Unless, therefore, his people manifest this separation from impurity, how can be take delight in them and bless them? Unless they reflect something of his image, how can he acknowledge them as his children? He says, "Be ye holy; for I am holy.

2. The intention of God has been signified in delivering his people from bondage, He declares himself Jehovah, the bringer-up of the Israelites from the land of Egypt, in order to be to them for a God (Elohim). This same design is expressed in Lev_20:26, "I the Lord am holy, and have severed you from other people, that ye should be mine." To what purpose was the yoke of idolatrous sinful Egypt broken, if Israel remained impure and unholy? The intent of Jehovah would be frustrated. A similar line of argument is pursued in 1Pe_1:15-19, where the precept of the text is enforced by reference to the cost of redemption not corruptible things, but the precious blood of Christ being the price of our ransom. We make the grace of God and the gift of his Son of none effect if we continue in the former sins.

3. This same deliverance is appealed to as a claim upon his people"s gratitude and obedience. The very kindness of Jehovah in emancipating the nation and guiding them through the wilderness constituted a valid reason for abstaining from all that God forbade Unworthy are they of being the recipients of mercy who do not feel themselves bound thereby to please this merciful Lord. Shall not the love of Christ constrain us to live unto him, acknowledging that we are henceforth not our own? Conduct actuated by such motives is not servitude. It accords with the dictates of reason, conscience, and emotion. Compared with the bondage from which Christ releases us his yoke is easy, and his burden light indeed.

II WHAT THIS SANCTIFICATION INVOLVES.

1. Adherence to distinctions unknown to the world in general. Some animals were to be regarded as totally unfit for food, others unclean under certain conditions. It was not the business of these teachers to make the distinctions, but to explain and enforce them. The popular classification was adopted it would be the only one intelligible. Even in trivial waiters God"s people are to be distinguished from the heathen. These distinctions were not simply arbitrary; they depended on considerations sanitary, ethical, and instinctive. Thankful for the relief the gospel affords us from the burdensome ceremonies of the Law, knowing that "every creature of God is good," we have yet to do all, whether we eat or drink, to the glory of God. His gifts are to be received with thanksgiving, sanctified by the Word of God and prayer. We are not "subject to ordinances that perish with the using," yet are we to set our affection on things above, and to mortify our members which are upon the earth; observances which the majority of mankind practice not. The line of division between things pure and defiling is plainly marked if we apply our eyes to survey it. Others may call us bigoted, narrow-minded, straight-laced, but we prefer the commendation of our Master to the good-will of men.

2. Possible loss of property. How vexatious to an Israelite to be obliged to destroy a vessel because it was polluted (verse 33), or a cooking-range (verse 35), or some moistened seed (verse 38)! Many like a religion that costs them nothing, that is not particular about trifles. Yet real is that man"s religion who refuses to employ ill-gotten gain or dishonest measures, and who would renounce connection with a firm rather than be a party to unjust proceedings. Pity that so much evil should be condoned and defiling association suffered for sake of the profit it brings! If thy hand or thy foot cause thee to stumble, cast it off.

3. Continual care and trouble. To touch a dead animal necessitated ablution of the clothes, and the vessel which should be accidentally made "unclean" must be thoroughly washed, and both man and utensil remained ceremonially unclean till the evening. At any moment an Israelite might be compelled to repair the inroads of pollution, and constant caution was requisite to abstain from needlessly incurring stain. The sanctity God desires is a life-long work, and lovers of case had better not undertake it. To be like him who was "holy, undefiled, separate from sinners," is to take up the cross and deny one"s self. "Watch and pray unceasingly" must be our motto. Thanks be to him who hath opened a "fountain for sin and uncleanness," wherein at all seasons we may bathe and come forth white as snow! Thus shall we show forth the praises of him who hath called us. Let us learn to welcome the opportunity of testifying our love to him who gave himself for us. S.R.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That bringeth you up out of Egypt - This was a reason why they should cheerfully submit to distinguishing laws, who had been so honoured with distinguishing favours.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

כי אני ה׳ המעלה אתכם FOR I AM THE LORD THAT BRINGETH YOU UP [OUT OF THE LAND OF EGYPT] — On condition that you should accept My commandments did I bring you up (Sifra, Shemini, Chapter 12 4). Another explanation of: FOR I AM THE LORD THAT BRINGETH YOU UP — In all other places it is written, “I brought (you) forth”, and here it is written “that bringeth (you) up” — in reference to this it was taught in the school of R. Ishmael: If I had brought up Israel from Egypt only to effect this one thing — that they do not defile themselves by reptiles as do the other peoples, that should be sufficient for them (Bava Metzia 61b), and it should be regarded by them as an elevation for themselves — this is what is implied in the expression used here: מעלה (I raised you above the people of the land of Egypt).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

For I am Adonoy. I only brought you out of Egypt to be your God, and if you will not be holy I will not be your God, therefore, if you want that I should be your God you must be holy.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.