Leviticus 19

Updated
2001-05-26; 14:32:02utc

Holiness in Social Intercourse 19:1-37

In this chapter we find two commandments that form the basis for the life of a child of God: Vs. 2 - "Be holy because I, the LORD your God, am holy." Vs. 19 - "Love your neighbor as yourself. I am the LORD." Jesus says in Matthew's Gospel: "All the Law and the Prophets hang on these two commandments."[ 1 ]

The first commandment is the great paradox of the Bible, and, at the same time, it is the key to the understanding of the book Leviticus. Holiness is God's exclusive characteristic. God alone is holy. A dictionary definition of "holy" includes: "pure, sinless, perfect…" The problem is that man is not holy. Even Adam, before his fall, was not holy in the complete sense of the word. God demands that man becomes what he cannot bring up by himself. We should, therefore, pay close attention to the little word "because." God is holy. This means that He will never demand less than holiness. If God were ever satisfied with less than absolute holiness from anyone, He would diminish His own holiness.

The word "because" also means that God's holiness is the measure of all moral judgment. Man's character and his acts are placed next to the perfection of God's character, and all that falls short is not holy. That is the thought Paul expresses in Romans: "For all have sinned and fall short of the glory of God."[ 2 ]

Thirdly, the word "because" implies that the relationship between God and man has a purifying and sanctifying effect upon man. God calls Himself "the LORD your God," which means that He has a claim upon our lives. If He is our God, we are His people, and what belongs to God becomes holy, pure, and perfect. This is clear from other verses, such as ch. 20:26, "You are to be holy to me because I, the LORD, am holy, and I have set you apart from the nations to be my own," and ch. 21:8, "I the LORD am holy-- I who make you holy." God demands that we be holy because He is the source of our holiness.

This demand for holiness is expressed in 24 different requirements. Keeping the Sabbath is mentioned twice in this context: first in vs. 3 in the same breath with honoring mother and father and then in vs. 30 in connection with respect for the sanctuary. These links should give us insight into the character of the Sabbath.

It seems strange that the first application of this principle of holiness is related to honoring mother and father. Evidently, the way a man enters the world and receives life reflects his relationship with God. Impregnation which results in birth, as well as growing into adulthood, are closely connected, in God's plan, to love between husband and wife in the bonds of marriage. It is in that atmosphere that man is born and grows and learns to understand what love and holiness is, both in human relations as well as in fellowship with God.

But even stranger is the fact that the fifth commandment is mentioned in the same breath with the fourth, as if there were a link between honoring father and mother and the keeping of the Sabbath. Obviously, this must be the case. The Sabbath expresses God's satisfaction about creation, and it stands for the real joy of life, which the writer to the Hebrews calls "God's rest." Undoubtedly, there is a connection between God's love and God's rest. This divine harmony is basic to our experience of salvation. In order to keep the balance, we have to run ahead of ourselves to vs. 30: "Observe my Sabbaths and have reverence for my sanctuary. I am the LORD." God ties the observance of the Sabbath to reverence for the sanctuary, that is to the place where atonement is administered. The original divine harmony God had incorporated in creation was disrupted; therefore a dear price has to be paid.

Reference to the sanctuary implies, of course, more than atonement alone. Not even the purification of the sanctuary as a copy of the heavenly things, as the Hebrew epistle calls it,[ 3 ] is the most essential thing. After all, heaven does not depend on the fact that sin exists and that we are sinners! Reverence for the sanctuary means reverence for God. This is the heavenly reality of which the honoring of father and mother on earth is the image. The Pharisees missed this point completely, and Jesus reproached them sharply for this. "Woe to you, blind guides! You say, 'If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.' You blind fools! Which is greater: the gold, or the temple that makes the gold sacred? You also say, 'If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.' You blind men! Which is greater: the gift, or the altar that makes the gift sacred? Therefore, he who swears by the altar swears by it and by everything on it. And he who swears by the temple swears by it and by the one who dwells in it. And he who swears by heaven swears by God's throne and by the one who sits on it.[ 4 ] The Sabbath testifies particularly about the reality of God's presence.

The topic of the second commandment in vs. 4 is a dedication to God alone. This commandment seems to have little significance for us, modern materialistic Westerners. But our present situation may change with the entrance of Eastern religions. Israel, however, lived in a world in which idols represented the only spiritual reality for men. Some theologians see in this commandment a notion of an evolution from original polytheism to the first traces of monotheism. This, of course, we reject. In the days of Abraham the knowledge of the only God was an option. Adam had known God, of course; then in the days of the flood, Noah was the only one who still knew Him. What would have remained of this knowledge throughout the centuries, had God not called Abraham? We saw two or three traces of the truth that remained in the primitive religion of Stone Age tribes in Indonesia: the Me of Irian Jaya, for instance, remembered the Name of the Creator.[ 5 ]

The eating of the fellowship offering in vs. 5-8 is an expression of God's holiness in the life of man. The sacrifice itself is described in chapter 3. The stipulations given here correspond to what we read about the votive or free-will offering we read about in ch. 7:16-21. It is also related to what we read about the place where the fellowship offerings should be brought in ch. 17:1-9. We saw there that the eating of meat was an accommodation to a condition which had deviated from God's original plan because of the coming of sin in the world. The eating of the fellowship offering expressed a three-fold confession: of sin, of forgiveness and of obedience. The fact that the meat could be eaten during a period of two days made the sacrifice into a votive offering. God's holiness is expressed in this three-fold recognition.

Eating of meat on the third day would have been a very unhygienic thing to do in the sub-tropical climate in which Israel lived. The eating of spoiled meat makes man impure, both physically and spiritually. Rotten meat is a type of the condition of sin and death in which we live. Without sin there would have been no death and corruption. God wanted the Israelites, as holy people, to take a clear stand on the side of life.

Also, the vow, and the keeping of it were important. According to ch. 7:16,17 the reference to the meat being eaten during the first two days and burnt on the third shows that the sacrifice was connected to a vow. Part of our sanctification consists of our doing what we promise to God. Solomon has some wise things to say about this in Ecclesiastes, "When you make a vow to God, do not delay in fulfilling it. He has no pleasure in fools; fulfill your vow. It is better not to vow than to make a vow and not fulfill it. Do not let your mouth lead you into sin. And do not protest to the messenger, 'My vow was a mistake.' Why should God be angry at what you say and destroy the work of your hands?"[ 6 ] Being holy means being reliable, both in our relationship with God as with men.

The verses 9-18 deal with the relationship between a man and his neighbor. The first admonition suggests affluence and plenty. The man who reaps his harvest should not be penny-pinching and stingy. God does not specifically promise a rich harvest in vs. 9 and 10, but we should act as if we have inexhaustible resources at our disposal. Dr. Jantzen, a professor who taught at the University of Basel, Switzerland, used to say: "A Christian can always afford to pay." The phrase, "I am the LORD your God," at the end of vs. 10 is the guarantee of our sustenance. Holiness and generosity are complementary. God's promises are generous. We read in Hebrews: "Keep your lives free from the love of money and be content with what you have, because God has said, 'Never will I leave you; never will I forsake you.' So we say with confidence, 'The Lord is my helper; I will not be afraid. What can man do to me?' "[ 7 ] And Paul says: "Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God."[ 8 ]

We should be careful not to spiritualize these laws, but I cannot help thinking of the picture of the field of grain and the vineyard as symbols, not only of provision for our physical needs, but also our spiritual ones. The Flemish poet Guido Gezelle expressed this so beautifully in his poem:

"Who can see wheat and not remember,

who can see grapes and not remember,

who can be a Christian and not remember

how Christ's flesh and blood sustains him,

and not remember."[ 9 ]

It is on the basis of His provision of bread and wine for us that we can afford to be generous with our bread and wine for others.

Vs. 11 should not give us any problems of interpretation. It is impossible to have fellowship with God and at the same time steal, lie, and cheat. Everybody knows that. We understand enough of God's character to realize that these things do not fit the picture. Most people, even if they do not believe in God, know more than they realize.

The swearing falsely, in vs. 12, fits into the same category. When we swear by the Name of God we make a statement which says that we are just as reliable as God is. The person who commits perjury suggests that the eternal God is not reliable. Not making the Name of the Lord profane, or sanctifying the Name, therefore, is a confirmation of His reliability. We do this as we establish a reputation of reliability for ourselves.

In vs. 13 we read: "Do not defraud your neighbor or rob him. Do not hold back the wages of a hired man overnight." If this were the business ethics of a capitalistic society, Utopia would have arrived. It is not against the law of God to make a profit, but the structure of a capitalistic society would, in my opinion, not change if a Christian set a ceiling for himself, and if he did not make more money than he needed. The excess could be put on the account of the Kingdom of Heaven. Such a suggestion, however, would go against the grain of everything capitalism stands for. "To defraud [y]our neighbor" means that we force him to spend more money than he can afford. Such pressure can be either physical or psychological. I consider this verse to contain a condemnation of much of the advertising we are exposed to in our modern society. God wants us to be compassionate in our business relations. Years ago TIME magazine quoted, with considerable amazement, from The Christian Science Monitor a paragraph that said that people should demonstrate more neighborly love for one another in their business relations. This kind of relationship is implicit in the statement: "I am the LORD." The wages of a hired man is his daily bread. We may not tell a laborer that his family has to wait till tomorrow to eat because we do not have time to pay him today.

It could be that cursing a deaf man was a custom in Israel because people were under the impression that deafness and blindness were a punishment for certain sins. So people would take it upon themselves to confirm God's curse upon such a person. God distances Himself from such a curse in vs. 14. This throws a different light upon the mystery of suffering. God takes the side of the deaf and the blind. This verse also contains a warning against that mean trait in human character which finds pleasure in sadistic activity instead of loving his neighbor. God loves the deaf and the blind. It is in connection with this commandment that the Lord says: "Fear your God. I am the LORD." Not only does God love the deaf and the blind, He identifies Himself with them. Anything we do to a handicapped person, we do to Him. Jesus says: "Whatever you did for one of the least of these brothers of mine, you did for me." and "Whatever you did not do for one of the least of these, you did not do for me."[ 10 ] In connection with this we read in Isaiah: "Hear, you deaf; look, you blind, and see! Who is blind but my servant, and deaf like the messenger I send? Who is blind like the one committed to me, blind like the servant of the LORD?"[ 11 ]

Vs. 15 deals with the court of justice. Justice is an absolute value. Everything that is congruent with the character of God is just. Interestingly, in connection with this topic we would expect to read: "I am the LORD." But this is omitted here. Maybe, God thought that this connection was so obvious that there was no need to state it specifically. Abraham calls God "the Judge of all the earth" when he says: "Will not the Judge of all the earth do right?"[ 12 ]

Surprisingly, the verse does not say, what we would expect it to say. We tend to root for the underdog. We would expect God to take the side of the poor, but what we read is: "Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly." Justice is the important topic, not social status. It is no less un-Christian if we show favoritism to the poor at the expense of the rich, thinking that the rich have enough compensation for injustice. It is upon this faulty philosophy that liberation theology was based. The brute force and injustice committed by the poor is, in God's sight, just as horrible as oppression by the rich. Peaceful demonstrations are the only legitimate means of protest. Our philosophy is often colored by a one-sided interpretation of James' epistle. God is the God of both the rich and the poor.

Vs. 16 mentions two kinds of murder: slander and endangering the life of a neighbor. God places the emotional and physical destruction of life on the same level. Every form of death goes against the character of God. God is the God of the living.[ 13 ] God is love. These two go together, just as vs. 17 goes together with vs. 16. Read this: "Do not go about spreading slander among your people. Do not do anything that endangers your neighbor's life. I am the LORD. Do not hate your brother in your heart. Rebuke your neighbor frankly so you will not share in his guilt. Do not seek revenge or bear a grudge against one of your people." The rebuke mentioned in the last verse presupposes that there could be feelings of hatred or revenge which are not tolerated by God. The rebuke may be private or public. Obviously, our relationship with our fellow human beings should be determined by our relationship with God. The Lord Jesus emphasizes this when He says: "Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift."[ 14 ] We cannot have fellowship with God if something is lacking in our fellowship with people. The verse concludes with the words, "Love your neighbor as yourself. I am the LORD."

Much has been written about loving oneself in connection the new fad about one's self-image. The underlying thought of this verse is, in fact, that it is good and healthy for man to love himself. A poor self-image is the result of sin. If we love God, we also ought to love God's image in ourselves and in others. Our self respect and self appreciation are the standard for our relationship with others. It is also true that many of our bad relationships and jealousies can be traced back to the disturbance of our own equilibrium. We are jealous because we think that the other person is what we are not or what we aspire to be, but cannot achieve. If the balance is right, we will love God above all else, then ourselves, and finally our neighbor. God demands that we love our neighbor as ourselves because He is the LORD. God is love. He is the source of our love. As Christians we are connected to the source and His love flows out of us to others.

Vs. 19 is, probably, the strangest verse in this chapter. We read, "Keep my decrees. Do not mate different kinds of animals. Do not plant your field with two kinds of seed. Do not wear clothing woven of two kinds of material." The introductory phrase "Keep my decrees" probably refers to the laws of nature which God installed in His creation. In most cases, it is impossible to mate certain animals. It is possible that this commandment is meant to be a restraint in "genetic engineering." In the Commentary on Genesis by Gray and Adams, we find an amazing reference to some great inventions from the time before the flood. Since my reading of the book In His Image (The Cloning of Man), I have started to ask myself the question seriously as to whether the "marriage of the sons of God with the daughters of men,"[ 15 ] could not have been a successful experiment in genetic engineering. The result of the experiment was then the birth of the Nephilim, or giants. If the above is true, this commandment could be given in order to prevent the antediluvian conditions.

On the other hand, it is possible that the word "mate" has no sexual connotation in this context. In Deuteronomy, in more or less the same context, we read: "Do not plow with an ox and a donkey yoked together."[ 16 ] That commandment has nothing to do with the breeding of animals. It is difficult to determine from this distance in time what was intended. We also read in Deuteronomy about the planting of two different kinds of seed in the field and in the vineyard.[ 17 ] The NIV says that the crop would be defiled. The RSV translates this differently with: "Lest the whole yield be forfeited to the sanctuary, the crop which you have sown and the yield of the vineyard."[ 18 ]

The prohibition against wearing garments made with two different kinds of stuff, such as wool and linen, did not pertain to the priests. The solution of this question is probably to be found in the direction of the sanctuary and the relationship with God. The Israelites had to live a simple lifestyle. The complications of life are for the Lord to solve. These verses are hard to understand.

It is also possible to see this verse in the light of the place man had originally as the king of creation. We have very little understanding about what man's mandate over nature was before the fall. We know that when man fell, nature also fell and that, under the present condition, man has little or no authority over nature. Man tries to manipulate nature, but that is not the same as to rule over it in the name of the Creator. The commandment, probably, forbids this manipulation. Such manipulation could very well open a door for far-reaching demonic influence over creation. I believe that these could have been the conditions that caused God to send the flood to cover the earth.

Punishment for adultery was severe in Israel. In vs. 20-22 we read: "If a man sleeps with a woman who is a slave girl promised to another man but who has not been ransomed or given her freedom, there must be due punishment. Yet they are not to be put to death, because she had not been freed. The man, however, must bring a ram to the entrance to the Tent of Meeting for a guilt offering to the LORD. With the ram of the guilt offering the priest is to make atonement for him before the LORD for the sin he has committed, and his sin will be forgiven." These verses form the exception to the rule. Normally, both the man and the woman had to be killed, that is, if the woman was a consenting partner. Here, the woman was not married, and she was not free, being a slave. Inevitably, we have to refer to Jesus' verdict of the woman who was caught in adultery. [ 19 ] One of the reasons for the "not guilty" verdict there was not that Jesus took the law lightly, but that the accusation was hypocritical. The purpose was to put a trap for Jesus. We read: "They were using this question as a trap, in order to have a basis for accusing him."[ 20 ] The woman had been caught in the act, but where was the man? Our modern society has an aversion to capital punishment, even in the case of premeditated murder: how much more then as punishment for adultery! If, in our present day, adultery were punishable by death, the world population would decrease rapidly. It would be good, though, that Christians would live as if adultery were punishable by death. Our social values have changed so much that ch. 19:20-22 has little significance to contemporary society. Only when we realize the importance of our acts before God do we recognize true values. .

The importance in the application of capital punishment was not the sexual aspect of the relationship, but the fact that the woman belonged to another man. We have completely lost this perspective in our time. The subservient role of the woman, which is implicit in the fact that a woman would belong to a man, is a result of the fall. Part of the curse was: "Your desire will be for your husband, and he will rule over you."[ 21 ] On the other hand, we have to understand that much of our loss of perspective is the result of the preaching of the Gospel. Without realization of forgiveness and redemption, slavery would never have been abolished and there would have been no emancipation of women.

In the sacrifice of the ram as a guilt offering, that is as an atonement for the sinful act, there is forgiveness and restoration. The words atonement and forgiveness are repeatedly used in this context.

A missionary in Irian Jaya, Indonesia, decided to apply the law in the verses 23 - 25 on the pineapple garden he had planted. The natives of the area had been stealing his pineapples as soon as they were ripe for harvest. He decided to let them have the harvest for the first three years. The story came to be known as The Pineapple Story.[ 22 ] Bill Gothard picked it up and used it in his seminars for Basic Youth Conflicts. I understand that this kind of application of Old Testament law upon modern life agrees with Gothard's philosophy, but I would hesitate to advocate such application as the rule for Christian life. I cannot imagine modern growers of fruit and produce applying this to their business.

The word for "forbidden" is translated in the ASV and KJV as "uncircumcised." Adam Clarke warns us not to spiritualize the word in this context. But the Holy Spirit would not have used the word here, if there were no connection at all between this law about the harvest and the covenant which was sealed by circumcision. Evidently, God expected that man would consecrate his fruit trees to Him in the same manner as the body of an Israelite man was consecrated to Him in the rite of circumcision. The person who would eat "uncircumcised" fruit, acted as if he was personally responsible for the growth of his trees. The dedication of the fruit to the Lord as an offering of praise in the fourth year was an act of recognition of God's right upon the whole of creation. It also confirmed the fact that we humans are just as much a fruit of the earth as the trees.

There are also practical considerations in the commandment. The first fruit of a tree is often not the best. The crop of the fourth year would be the first one that could be offered to the Lord without apologies for its quality. Many trees do not even bear fruit the first year!

The commandments in the verses 26 - 31 are best seen as one whole series related to fellowship with demons. The word "idolatry" is not specifically mentioned, but that is the theme of all that is said. The prohibition to eat blood is mentioned elsewhere in the Bible in connection with the worship of God.[ 23 ] In this passage it is mentioned in the same breath with divination and sorcery. This would indicate that blood was consumed during the practice of divination and sorcery.

For several centuries the topic of involvement with evil spirits was given little attention in our Western society. There were spiritists, but very few Westerners took spiritism serious. In the last decades of our century, spiritism has made a powerful come-back. Centuries of Christianity had driven demonism underground. Now spiritism has lost its illegal status. The terror of Nazi Germany would have been impossible without a massive invasion from the kingdom of darkness. Maybe many Christians have lived in isolation in a demon possessed world. There are many practices that are leftovers from previous demonic involvement. Shaving of head and tattoos are examples. Prostitution, probably, started as part of idol worship and not as an accommodation to sexual desires. If that is true, prostitution is not "the oldest profession in the world" as it is often called. Modern spiritism is the grossest form of demonic involvement, at least in cases in which demons actually reveal themselves. There are many cases of spiritism that are nothing more than a hoax. God says that people who seek contact with demons defile themselves; therefore a person who yields himself to demons abases himself.

It is in connection with demonism that God speaks about the Sabbath and the sanctuary. The Sabbath was given to man as an interruption of the curse. Fellowship with God lifts man up and makes him honorable. Whoever serves God becomes a partaker of the divine nature; whoever seeks contact with the devil contaminates himself with filth.

Vs. 32 which reads: "Rise in the presence of the aged, show respect for the elderly and revere your God. I am the LORD" is a variation on the theme "honor your father and your mother."[ 24 ] Old age comes with its failures. Some young people are tempted to mock older people, but God wants us to recognize His image in people whose "earthly tent is being destroyed," as the apostle Paul calls it.[ 25 ] Our vision of the dignity of man will determine our attitude towards older people. This vision is the essence of the poetical beauty of Ecclesiastes ch. 12. It is not a matter of dust returning to dust but of a bearer of God's image who prepares himself for the day of resurrection. The shadow of death gives an aristocratic character to the elderly. If we honor the elderly, we honor God, who is called the "Ancient of Days" by the prophet Daniel.[ 26 ]

The verses 33 and 34 contain some deeply moving thoughts. We read: "When an alien lives with you in your land, do not mistreat him. The alien living with you must be treated as one of your native-born. Love him as yourself, for you were aliens in Egypt. I am the LORD your God." These verses draw a lesson from Israel's slavery in Egypt. They felt in their bodies what it meant to be an alien and to be mistreated by the inhabitants of the land. This lesson ought to keep them from treating others as they were treated themselves. Their father, Abraham, had been an alien. The alien is a picture of the Christian. Man has become a stranger on his own planet because he fell into sin. But some of us are aliens in the double sense of the word. God, however, does not treat us as aliens. This commandment places aliens on the same level as the neighbor. We read in vs. 18 "Love your neighbor as yourself. I am the LORD." Verses 18 and 34 are identical. We should love our brother and our neighbor as ourselves. The citizens of the Netherlands have set a good example of this. They have gained a reputation as a harbor of freedom. This has its good and its bad aspects since both the Huguenots as well as the drug addicts had free access. Holland is full of people from Ambon, Indonesia, from Surinam and Turkey. In contrast to their open and friendly reputation, the Dutch can be very critical of other people, mocking them and not really accepting them. I say this as a Dutchman. The liberal churches in Holland refrain from evangelizing aliens on humanitarian grounds and the churches that could bring the Gospel to the aliens living in the country do not do it either.

The situation is different in the United States of America. But the USA is a country of aliens. Whoever sees himself as an alien, even in the country of his birth, will be able to show love to the uprooted, the displaced persons, and the refugees. He awaits the city that has foundations.[ 27 ] The vision of the country where we will forget that we were aliens, the country of our pilgrimage, will determine our attitude toward aliens on earth.

Repression and persecution are always signs of insecurity. It is important to remember Egypt. The memory of what God did for us in our redemption will determine our vision of our fellow human beings. Redemption delivers us also of our insecurities. There is a paradox in the fact that when we are saved we become conscious of being an alien, and the tension that results from this disappears at the same time, so that we establish the right relationship with fellow aliens. The solution comes, of course, not from an analysis of the present situation but from our hope of the future. We will arrive at the place where we will have forgotten that we were aliens once and where we will find that we have arrived at home.

The last verses sound the same as the beginning of vs. 15. There the topic is the social status of man, here it is commerce. Our relationship with God makes us honest in commerce. This implies that we should not sell things at a marked-up price which we know are no good. We should be known in our commerce, and relationships as Christians. This kind of honesty is sometimes a problem in our society.

The chapter concludes in the same way it began, with that which is the basis for all the commandments: "Keep all my decrees and all my laws and follow them. I am the LORD." The opening verse spoke about God's character, which is the model to which we must conform and it presents God's acts of salvation which must form the basis of our conduct.

[ 1 ] Matt. 22:40

[ 2 ] Rom. 3:23

[ 3 ] Heb. 9:23

[ 4 ] Matt. 23:16-22

[ 5 ] They called Him "Ugatame."

[ 6 ] Eccl. 5:4-6

[ 7 ] Heb. 13:5,6

[ 8 ] Phil. 4:6

[ 9 ] "Wie kan er koren zien en niet gedenken, wie kan er druiven zien en niet gedenken. Wie kan er Christen zijn en niet gedenken hoe Jezus vlees en bloed hem nut en niet gedenken!

[ 10 ] Matt 25:40,45

[ 11 ] Isa. 42:18-19

[ 12 ] Gen 18:25

[ 13 ] Matt. 22:32

[ 14 ] Matt. 5:23,24

[ 15 ] See Gen 6:1-4

[ 16 ] Deut. 22:10

[ 17 ] See Deut. 22

[ 18 ] Vs. 9

[ 19 ] John 8:1-11

[ 20 ] vs. 6

[ 21 ] Gen. 3:16

[ 22 ] The Pineapple Story, by Otto Koning.

[ 23 ] Gen. 9:4; Lev. 7:26, 27

[ 24 ] Ex. 5:12

[ 25 ] II Cor. 5:1

[ 26 ] Dan. 7:9

[ 27 ] Heb. 11:10