Leviticus 20

The death penalty was given to anyone who “cursed” his father or mother (see Exodus 21:17). To “curse” in this context didn’t mean simply to get upset, swear, or speak evil of one’s parents in a moment of passion. It meant to deliberately call down divine wrath on one’s parents; it meant, in effect, to wish them dead. This was just as bad as physically attacking one’s parents, for which the death penalty was also given (Exodus 21:15). In Deuteronomy 21:1821, such sons are called stubborn and rebellious and also profligate. In Old Testament usage, these adjectives implied that the son was engaging in idolatry and blasphemy, was willfully breaking the fifth commandment (Exodus 20:12), and was thus opposing God Himself. We can understand, then, that a son who cursed his parents in this way was also, in effect, cursing God. Such a son was hardened and unrepentant, and deserved to die⁷³(see Numbers 15:30–31 and comment).

Apart from the church, the most important unit in a civilized and God fearing society is the family unit. When children rebel against their parents the family structure crumbles, and not long afterward society crumbles with it. This is one reason the punishment of a “stubborn and rebellious” son was so severe.

In ancient Israel, parents had a responsibility to raise children who would abide by God’s covenant. If a child broke the covenant, the covenant standing of the entire community was placed in jeopardy. For the sake of the community, then, the offender had to be punished (see Deuteronomy 13:6–11). Such a severe penalty (death) would deter others from committing similar crimes.⁷⁴

10–16 These verses list additional sins for which the death penalty was to be given; all these sins are mentioned in Leviticus Chapter 18.⁷⁵

17–21 These verses also relate to corresponding verses in Chapter 18.⁷⁶ However, these sins did not require the death penalty; for some, the sinner would be “cut off”; for others, the sinner would be rendered childless (verses 20–21).

22–23 See Leviticus 18:24–30 and comment.

24 In giving all these laws and punishments, God was looking ahead to the time when the Israelites would be settled in their own land, Canaan—the “promised land,” a land flowing with milk and honey (see Exodus 3:7–9 and comment). Once they were in their own land, the Israelites would be even more set . . . apart from the nations. To be “set apart” is the root meaning of holiness; that the Israelites might be holy was God’s objective in establishing the nation of Israel.

25–26 See Leviticus 11:1,44–45 and comment.

27 See verse 6 and comment.