TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 18:1–5.
After divers ceremonial institutions, God here returns to the enforcement of moral precepts. The former are still of use to us as types, the latter still binding as laws. We have here, 1. The sacred authority by which these laws are enacted: I am the Lord your God (Lev 18:1, Lev 18:4, Lev 18:30), and I am the Lord, Lev 18:5, Lev 18:6, Lev 18:21. "The Lord, who has a right to rule all; your God, who has a peculiar right to rule you." Jehovah is the fountain of being, and therefore the fountain of power, whose we are, whom we are bound to serve, and who is able to punish all disobedience. "Your God to whom you have consented, in whom you are happy, to whom you lie under the highest obligations imaginable, and to whom you are accountable." 2. A strict caution to take heed of retaining the relics of the idolatries of Egypt, where they had dwelt, and of receiving the infection of the idolatries of Canaan, whither they were now going, Lev 18:3. Now that God was by Moses teaching them his ordinances there was aliquid dediscendum - something to be unlearned, which they had sucked in with their milk in Egypt, a country noted for idolatry: You shall not do after the doings of the land of Egypt. It would be the greatest absurdity in itself to retain such an affection for their house of bondage as to be governed in their devotions by the usages of it, and the greatest ingratitude to God, who had so wonderfully and graciously delivered them. Nay, as if governed by a spirit of contradiction, they would be in danger, even after they had received these ordinances of God, of admitting the wicked usages of the Canaanites and of inheriting their vices with their land. Of this danger they are here warned, You shall not walk in their ordinances. Such a tyrant is custom that their practices are called ordinances, and they became rivals even with God's ordinances, and God's professing people were in danger of receiving law from them. 3. A solemn charge to them to keep God's judgments, statutes, and ordinances, Lev 18:4, Lev 18:5. To this charge, and many similar ones, David seems to refer in the many prayers and professions he makes relating to God's laws in the 119th Psalm. Observe here, (1.) The great rule of our obedience - God's statutes and judgments. These we must keep to walk therein. We must keep them in our books, and keep them in our hands, that we may practise them in our hearts and lives. Remember God's commandments to do them, Psa 103:18. We must keep in them as our way to travel in, keep to them as our rule to work by, keep them as our treasure, as the apple of our eye, with the utmost care and value. (2.) The great advantage of our obedience: Which if a man do, he shall live in them, that is, "he shall be happy here and hereafter." We have reason to thank God, [1.] That this is still in force as a promise, with a very favourable construction of the condition. If we keep God's commandments in sincerity, though we come short of sinless perfection, we shall find that the way of duty is the way of comfort, and will be the way to happiness. Godliness has the promise of life, Ti1 4:8. Wisdom has said, Keep my commandments and live: and if through the Spirit we mortify the deeds of the body (which are to us as the usages of Egypt were to Israel) we shall live. [2.] That it is not so in force in the nature of a covenant as that the least transgression shall for ever exclude us from this life. The apostle quotes this twice as opposite to the faith which the gospel reveals. It is the description of the righteousness which is by the law, the man that doeth them shall live en autois - in them (Rom 10:5), and is urged to prove that the law is not of faith, Gal 3:12. The alteration which the gospel has made is in the last word: still the man that does them shall live, but not live in them; for the law could not give life, because we could not perfectly keep it; it was weak through the flesh, not in itself; but now the man that does them shall live by the faith of the Son of God. He shall owe his life to the grace of Christ, and not to the merit of his own works; see Gal 3:21, Gal 3:22. The just shall live, but they shall live by faith, by virtue of their union with Christ, who is their life.
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Summary
Leviticus 18:1 serves as the solemn and authoritative divine address that introduces a pivotal chapter in the book of Leviticus. This concise verse, "And the LORD spake unto Moses, saying," unequivocally establishes the divine origin and absolute authority of the moral and ethical laws that follow, particularly those concerning sexual purity and familial relationships. It underscores that the subsequent commands are not human conventions but direct pronouncements from the sovereign God, foundational to Israel's covenant relationship and their call to holiness amidst pagan cultures.
Context
Literary Context
Leviticus 18:1 marks a significant transition within the book of Leviticus. The preceding chapters (Leviticus 11-17) primarily focus on ritual purity, dietary laws, and sacrificial atonement, culminating in the profound Day of Atonement rituals described in Leviticus 16. Chapter 17, while still dealing with blood and life, begins to bridge the gap between ritual and moral purity by prohibiting the consumption of blood and emphasizing the sanctity of life. Leviticus 18, introduced by this verse, shifts the focus decisively from ceremonial and cultic purity to the moral and ethical purity required of God's people in their daily lives, particularly concerning sexual conduct and family relations. This shift signals that true holiness encompasses not only proper worship but also righteous living, distinguishing Israel from the surrounding nations.
Historical & Cultural Context
The book of Leviticus was given to Israel shortly after their exodus from Egyptian bondage, while they were encamped at Mount Sinai. They were about to enter the land of Canaan, a region notorious for its idolatrous and morally corrupt practices. The Canaanite cultures, including the Ammonites, Moabites, and others, engaged in various forms of sexual perversion, including incest, bestiality, child sacrifice, and cultic prostitution, as explicitly mentioned later in Leviticus 18:21-25. God's commands, introduced by this verse, served as a stark contrast to these prevailing norms, establishing a divine standard of holiness and purity for His covenant people. This was crucial for Israel's identity as a distinct nation, set apart to reflect God's character in a world steeped in depravity.
Key Themes
Leviticus 18:1 introduces the overarching theme of Holiness as it applies to personal conduct and societal structure. By emphasizing the divine origin of the laws, it reinforces God's absolute Sovereignty and Authority over all aspects of life, not just ritual worship. The subsequent commands in Leviticus 18 articulate the theme of Distinction and Separation, calling Israel to be distinct from the defiling practices of the surrounding nations. This verse also highlights the theme of Divine Revelation, affirming that God actively communicates His will to humanity, providing the necessary guidance for a life that honors Him and fosters a healthy, righteous community, in stark contrast to the abominations described in Leviticus 18:24-30.
Exposition and Analysis
Key Word Analysis
This is the tetragrammaton (YHWH), the sacred, personal covenant name of God, often rendered "Yahweh" or "Jehovah." Its use here emphasizes that the commands that follow are not from an impersonal deity or a generic god, but from the self-existent, eternal God who entered into a covenant relationship with Israel, delivered them from slavery, and now reveals His character and will. It highlights the relational and authoritative nature of the divine communication.
The verb "dâbar" signifies more than just speaking; it implies a deliberate, authoritative utterance, often with the intent to command, declare, or arrange. When God "spake," His words carried inherent power and authority, establishing truth and demanding obedience. In this context, it underscores the direct, intentional, and binding nature of the laws Moses is about to receive and transmit.
This primitive root, "ʼâmar," signifies "to say" with great latitude, often used to introduce direct discourse. Its inclusion here indicates that the subsequent content comprises the direct words or commands given by God. It functions as an introductory marker, signaling that the divine pronouncements are about to commence, emphasizing the verbal and explicit nature of God's revelation.
Verse Breakdown
"¶ And the LORD spake"
This opening phrase immediately establishes the divine source of the subsequent revelation. The "¶" symbol in the KJV indicates a new paragraph or section, emphasizing the thematic shift to moral laws. The use of "the LORD" (YHWH) highlights God's covenant faithfulness and personal involvement in the lives of His people. The verb "spake" (dâbar) denotes a direct, authoritative, and intentional communication, signifying that these are not human ideas but divine decrees.
"unto Moses, saying,"
This clause identifies the specific human recipient of the divine message and indicates that the following content comprises the direct words or commands given by God through Moses. It underscores Moses' unique role as the mediator of the Mosaic Covenant, through whom God's will is revealed to Israel. The phrase "saying" (ʼâmar) serves as an introductory marker, signaling that the direct discourse of God's commands is about to commence, lending immediate weight and urgency to the forthcoming instructions.
Literary Devices
The most prominent literary device in Leviticus 18:1 is Divine Address or Prophetic Formula. This precise phrasing, "And the LORD spake unto Moses, saying," is a recurring formula throughout the Pentateuch, particularly in Leviticus and Numbers, often signaling a new section of divine law or instruction. Its consistent Repetition serves as a powerful rhetorical and theological device. It acts as an unmistakable signpost, repeatedly affirming the divine origin and absolute authority of every command, statute, and ordinance that follows. This formula eliminates any doubt about the source of the laws, reinforcing that they are not human inventions or cultural adaptations but direct revelations from Yahweh, the covenant God. This also highlights Moses' unique role as the divinely appointed mediator, lending immense weight and solemnity to the subsequent instructions.
Theological and Thematic Connections
Leviticus 18:1, through its authoritative declaration of divine speech, lays the theological groundwork for the entire chapter and indeed, much of the Mosaic Law. It establishes that God is not silent but actively communicates His will to humanity, particularly to His covenant people. This communication is not merely advisory but prescriptive, demanding obedience as a reflection of His holy character and as a condition of maintaining a right relationship with Him. The verse underscores the themes of divine authority, the necessity of revelation for moral guidance, and the foundational role of God's word in shaping a holy community set apart from the world's depravity.
Reflection and Application
Leviticus 18:1, though brief, carries immense weight for believers today. It serves as a profound reminder that our moral and ethical framework is not to be derived from shifting cultural norms, personal preferences, or human philosophies, but from the unchanging, authoritative Word of God. Just as God directly spoke to Moses, He continues to speak to us through the inspired Scriptures, which are "breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness" (2 Timothy 3:16). This verse calls us to approach the Bible with reverence, recognizing its divine origin and its ultimate authority in all matters of faith and life. It challenges us to align our lives, our relationships, and our values with God's revealed will, trusting that His commands are always for our good and His glory, leading us to true holiness and flourishing.
Questions for Reflection
FAQ
Why is the phrase "And the LORD spake unto Moses, saying" so frequently repeated in the Pentateuch?
The repetition of this precise phrase or a close variation serves several crucial purposes. Firstly, it consistently reinforces the divine authority of the laws and instructions that follow. It leaves no doubt that these are not human inventions or Moses's own ideas, but direct pronouncements from Yahweh, the covenant God. Secondly, it highlights Moses's unique and indispensable role as God's chosen mediator. He is the one through whom God chose to communicate His will to the entire nation of Israel. Thirdly, it acts as a literary device to segment and introduce new sections of divine revelation, signaling a shift in topic or a new set of commands. This consistent formula underscores the unity and coherence of God's revealed will, emphasizing that all the laws, whether ceremonial or moral, emanate from the same divine source. This repetition ensures that the reader or listener understands the absolute binding nature and heavenly origin of every command, from the dietary laws to the sexual ethics found in Leviticus 18.
Christ-Centered Fulfillment
While Leviticus 18:1 directly introduces the Mosaic Law, it profoundly points to Christ in its emphasis on God's active, authoritative communication and His demand for holiness. The very act of "the LORD spake" foreshadows the ultimate divine Word, Jesus Christ, who is the full and final revelation of God. As John 1:1 declares, "In the beginning was the Word, and the Word was with God, and the Word was God," establishing Jesus as the eternal Logos, through whom all things were made and through whom God perfectly communicates His nature and will. The laws given through Moses, introduced by this verse, revealed God's holy character and humanity's inability to perfectly keep His commands, thus demonstrating the need for a perfect mediator and a new covenant. Jesus, as the Lamb of God who takes away the sin of the world, perfectly fulfilled the law's righteous requirements and bore its curse, offering a new way to holiness not through strict adherence to external commands, but through an internal transformation wrought by the Holy Spirit. He is the one who truly enables us to live in the purity and righteousness that God's original commands, introduced in Leviticus 18, called for, as we are called to be holy because He is holy, empowered by His grace and indwelling Spirit (Romans 8:3-4).