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 18:19–30. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A law to preserve the honour of the marriage-bed, that it should not be unseasonably used (Lev 18:19), nor invaded by an adulterer, Lev 18:20.
II.A law against that which was the most unnatural idolatry, causing their children to pass through the fire to Moloch, Lev 18:21.
Moloch (as some think) was the idol in and by which they worshipped the sun, that great fire of the world; and therefore in the worship of it they made their own children either sacrifices to this idol, burning them to death before it, or devotees to it, causing them to pass between two fires, as some think, or to be thrown through one, to the honour of this pretended deity, imagining that the consecrating of but one of their children in this manner to Moloch would procure good fortune for all the rest of their children. Did idolaters thus give their own children to false gods, and shall we think any thing too dear to be dedicated to, or to be parted with for, the true God? See how this sin of Israel (which they were afterwards guilty of, notwithstanding this law) is aggravated by the relation which they and their children stood in to God. Eze 16:20, Thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these thou hast sacrificed. Therefore it is here called profaning the name of their God; for it looked as if they thought they were under greater obligations to Moloch than to Jehovah; for to him they offered their cattle only, but to Moloch their children.
III.A law against unnatural lusts, sodomy and bestiality, sins not to be named nor thought of without the utmost abhorrence imaginable, Lev 18:22, Lev 18:23. Other sins level men with the beasts, but these sink them much lower. That ever there should have been occasion for the making of these laws, and that since they are published they should ever have been broken, is the perpetual reproach and scandal of human nature; and the giving of men up to these vile affections was frequently the punishment of their idolatries; so the apostle shows, Rom 1:24.
IV.Arguments against these and the like abominable wickednesses.
He that has an indisputable right to command us, yet because he will deal with us as men, and draw with the cords of a man, condescends to reason with us.
1.Sinners defile themselves with these abominations: Defile not yourselves in any of these things, Lev 18:24. All sin is defiling to the conscience, but these are sins that have a peculiar turpitude in them. Our heavenly Father, in kindness to us, requires of us that we keep ourselves clean, and do not wallow in the dirt.
2.The souls that commit them shall be cut off, Lev 18:29. And justly; for, if any man defile the temple of God, him shall God destroy, Co1 3:17. Fleshly lusts war against the soul, and will certainly be the ruin of it if God's mercy and grace prevent not.
3.The land is defiled, Lev 18:25. If such wickednesses as these be practised and connived at, the land is thereby made unfit to have God's tabernacle in it, and the pure and holy God will withdraw the tokens of his gracious presence from it. It is also rendered unwholesome to the inhabitants, who are hereby infected with sin and exposed to plagues and it is really nauseous and loathsome to all good men in it, as the wickedness of Sodom was to the soul of righteous Lot.
4.These have been the abominations of the former inhabitants, v, 24, 27. Therefore it was necessary that these laws should be made, as antidotes and preservatives from the plague are necessary when we go into an infected place. And therefore they should not practise any such things, because the nations that had practised them now lay under the curse of God, and were shortly to fall by the sword of Israel. They could not but be sensible how odious those people had made themselves who wallowed in this mire, and how they stank in the nostrils of all good men; and shall a people sanctified and dignified as Israel was make themselves thus vile? When we observe how ill sin looks in others we should use this as an argument with ourselves with the utmost care and caution to preserve our purity. 5. For these and the like sins the Canaanites were to be destroyed; these filled the measure of the Amorites' iniquity (Gen 15:16), and brought down that destruction of so many populous kingdoms which the Israelites were now shortly to be not only the spectators, but the instruments of: Therefore I do visit the iniquity thereof upon it, Lev 18:25. Note, The tremendous judgments of God, executed on those that are daringly profane and atheistical, are intended as warnings to those who profess religion to take heed of every thing that has the least appearance of, or tendency towards, profaneness or atheism. Even the ruin of the Canaanites is an admonition to the Israelites not to do like them. Nay, to show that not only the Creator is provoked, but the creation burdened, by such abominations as these, it is added (Lev 18:25), The land itself vomiteth out her inhabitants. The very ground they went upon did, as it were, groan under them, and was sick of them, and not easy till it had discharged itself of these enemies of the Lord, Isa 1:24. This bespeaks the extreme loathsomeness of sin; sinful man indeed drinks in iniquity like water, but the harmless part of the creation even heaves at it, and rises against it. Many a house and many a town have spued out the wicked inhabitants, as it were, with abhorrence, Rev 3:16. Therefore take heed, saith God, that the land spue not you out also, Lev 18:28. It was secured to them, and entailed upon them, and yet they must expect that, if they made the vices of the Canaanites their own, with their land their fate would be the same. Note, Wicked Israelites are as abominable to God as wicked Canaanites, and more so, and will be as soon spued out, or sooner. Such a warning as was here given to the Israelites is given by the apostle to the Gentile converts, with reference to the rejected Jews, in whose room they were substituted (Rom 11:19, etc.); they must take heed of falling after the same example of unbelief, Heb 4:11. Apply it more generally; and let it deter us effectually from all sinful courses to consider how many they have been the ruin of. Lay the ear of faith to the gates of the bottomless pit, and hear the doleful shrieks and outcries of damned sinners, whom earth has spued out and hell has swallowed, that find themselves undone, for ever undone, by sin; and tremble lest this be your portion at last. God's threatenings and judgments should frighten us from sin.
V.The chapter concludes with a sovereign antidote against this infection:
Therefore you shall keep my ordinance that you commit not any one of these abominable customs, Lev 18:30. This is the remedy prescribed. Note,
1.Sinful customs are abominable customs, and their being common and fashionable does not make them at all the less abominable nor should we the less abominate them, but the more; because the more customary they are the more dangerous they are.
2.It is of pernicious consequence to admit and allow of any one sinful custom, because one will make way for many, Uno absurdo dato, mille sequuntur - Admit but a single absurdity, you invite a thousand. The way of sin is downhill.
3.A close and constant adherence to God's ordinances is the most effectual preservative from the infection of gross sin. The more we taste of the sweetness and feel of the power of holy ordinances the less inclination we shall have to the forbidden pleasures of sinners' abominable customs. It is the grace of God only that will secure us, and that grace is to be expected only in the use of the means of grace. Nor does God ever leave any to their own hearts' lusts till they have first left him and his institutions.
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Summary
Leviticus 18:22 serves as a foundational declaration within the Mosaic Law, explicitly prohibiting male homosexual intercourse and unequivocally labeling it as an "abomination." This command is not isolated but is an integral component of a comprehensive code of sexual ethics designed to establish Israel as a holy nation, distinct from the defiling practices of surrounding pagan cultures, and to uphold God's foundational design for human sexuality and societal purity.
Context
Literary Context
Leviticus 18 is a pivotal chapter within the Holiness Code (Leviticus 17-26), a significant portion of the Pentateuch dedicated to outlining God's expectations for Israel's moral and ritual purity. The chapter commences with a foundational injunction for Israel to "do my judgments and keep my ordinances, to walk therein" (Leviticus 18:4). It then systematically enumerates various illicit sexual relationships, commencing with incestuous unions (Leviticus 18:6-18), progressing to prohibitions against intercourse during menstruation (Leviticus 18:19), the abhorrent practice of child sacrifice to Molech (Leviticus 18:21), and culminating in the explicit prohibition of male homosexual acts (Leviticus 18:22) and bestiality (Leviticus 18:23). The chapter concludes with a stark warning that such practices defile both the individual and the land, leading to the land "vomiting out" its inhabitants, just as it had the nations before them (Leviticus 18:24-30). Thus, verse 22 is strategically positioned among a series of severe sexual prohibitions, all presented as profound violations of divine order and holiness.
Historical & Cultural Context
The laws presented in Leviticus 18 were delivered to the Israelites as they stood on the precipice of entering the Promised Land, having recently been delivered from bondage in Egypt. Both Egyptian and Canaanite cultures were notoriously characterized by practices that stood in direct opposition to the sexual ethics God was establishing for His covenant people. For example, extensive archaeological and textual evidence suggests that cultic prostitution, ritualized sexual acts, and various forms of sexual deviancy were pervasive in Canaanite worship, often intrinsically linked to their fertility cults. The divine injunction, "After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do" (Leviticus 18:3), unequivocally articulates God's intent for Israel to be a distinct, holy nation, morally set apart from the pervasive corruption of their neighbors. The term "abomination" (Hebrew: to'evah) frequently carries connotations of practices associated with idolatry or severe moral transgressions that not only defile the individual but also pollute the land and fundamentally break covenant with God. The prohibition in Leviticus 18:22 was, therefore, a direct counter-cultural command, establishing a divine standard of sexual morality that transcended and unequivocally condemned the prevailing norms of the ancient Near East.
Key Themes
Leviticus 18:22 powerfully contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness. God's repeated command, "Ye shall be holy: for I the LORD your God am holy" (Leviticus 19:2), permeates the Holiness Code, emphasizing that Israel's conduct must reflect the character of their holy God. The sexual prohibitions, including that in verse 22, define what it means for Israel to be set apart from the defiling practices of pagan nations. Another crucial theme is Covenant Faithfulness. Adherence to these laws demonstrates Israel's loyalty to their covenant with Yahweh, while their violation constitutes a breach of that covenant, leading to severe consequences, including expulsion from the land (Leviticus 18:28). The verse also reinforces the theme of Divine Order and Creation Design. By prohibiting sexual acts that deviate from the male-female complementary union, the law implicitly upholds the original creation design for human sexuality established in Genesis 1:27 and Genesis 2:24. Finally, the concept of Purity and Defilement is central, as these sexual transgressions are explicitly stated to defile individuals, the community, and the very land itself, necessitating divine judgment.
Exposition and Analysis
Key Word Analysis
This primitive root means "to lie down" for various purposes, including rest, sexual connection, or decease. In this context, combined with the preposition "with" (et), it functions as a common biblical idiom for sexual intercourse. Its use here clearly denotes the physical act of sexual union, emphasizing the explicit nature of the prohibited behavior.
This term properly means "remembered," specifically referring to a "male" (of man or animals, as being the most noteworthy sex). In Leviticus 18:22, its inclusion precisely identifies the gender of one of the participants in the prohibited act as male, leaving no ambiguity regarding the nature of the forbidden union.
This word signifies "something disgusting (morally)," or "an abhorrence." It is one of the strongest expressions of divine disapproval in the Old Testament, denoting something utterly detestable, repugnant, and morally offensive to God. Its application to male homosexual intercourse signifies that this act is not merely a minor transgression but a profound offense against God's nature and established order, meriting severe divine judgment and leading to the defilement of the community and the land.
Verse Breakdown
"Thou shalt not lie with mankind"
This opening clause issues a direct and absolute prohibition against sexual intercourse between males. The phrase "lie with" (שָׁכַב אֶת, shakab et) is a standard biblical idiom for sexual cohabitation, and "mankind" (זָכָר, zakhar) explicitly identifies the male gender of the partner. This renders the command unambiguous: sexual relations between two men are forbidden.
"as with womankind"
This comparative phrase clarifies the nature of the prohibited act. It specifies that the sexual act between males is forbidden when it mimics the penetrative sexual act typically performed between a male and a female. It underscores that the kind of sexual union being prohibited is one that violates the natural, complementary design of male-female sexual relations, which is the foundational blueprint for sexual intimacy.
"it [is] abomination"
This declarative statement pronounces God's absolute and severe judgment on the act. As explored in the key word analysis, "abomination" (תּוֹעֵבָה, to'evah) denotes something utterly detestable to God, marking the act as a profound violation of divine order and holiness, carrying significant spiritual, moral, and communal consequences. It signifies an act that is fundamentally repugnant to God's character and design.
Literary Devices
Leviticus 18:22 primarily employs the literary device of Apodictic Law, characteristic of the Mosaic Law. The verse uses a direct, unconditional prohibitory statement ("Thou shalt not..."), which is a hallmark of apodictic law, presenting an absolute command without conditions. This directness emphasizes the universality and immutability of the prohibition within the covenant. Furthermore, there is a clear Antithesis or Contrast at play, setting the divinely ordained pattern of male-female sexual union (implied by "as with womankind") against the prohibited male-male union. This highlights the deviation from God's created order. The use of the powerful term "Abomination" functions as a potent rhetorical device, conveying the extreme gravity and detestability of the act from God's perspective, serving as both a severe moral boundary and a strong deterrent for the community. This term elevates the prohibition from a mere rule to a profound theological statement about God's character and what is utterly offensive to His holiness.
Theological and Thematic Connections
Leviticus 18:22 is deeply embedded in the broader biblical theology of God's absolute holiness, His intricate design for creation, and the imperative for His people to reflect His character in every facet of their lives. The explicit prohibition against male homosexual intercourse, alongside other sexual prohibitions detailed in the chapter, powerfully reinforces the divine blueprint for human sexuality as exclusively expressed within the covenantal union of male and female, as profoundly established in the creation narratives of Genesis 1:27 and Genesis 2:24. This law underscores that sexual expression is not merely a matter of personal preference or cultural norm but is a divinely ordained aspect of human existence with profound implications for individual and communal holiness. Violation of these sacred standards is consistently portrayed as a defilement that pollutes both the individuals involved and the very land itself, thereby jeopardizing Israel's unique covenant relationship with God.
Reflection and Application
For believers today, Leviticus 18:22 continues to stand as a clear, authoritative, and enduring statement regarding God's unchanging moral standards for human sexuality. While the Mosaic Law encompasses various categories of laws (moral, civil, ceremonial), the moral prohibitions, particularly those that are reinforced or reiterated in the New Testament, retain their full ethical force and applicability. This verse profoundly calls us to recognize God's design for sexuality as a sacred gift, intended to be expressed exclusively within the covenant of marriage between one man and one woman. It challenges us to pursue holiness in all aspects of our lives, including our sexual conduct, understanding that our bodies are not our own but are temples of the Holy Spirit, purchased with a divine price (1 Corinthians 6:19-20). In a world increasingly departing from biblical sexual ethics, this passage compels Christians to live distinctly, upholding God's truth with unwavering conviction, while simultaneously extending grace, compassion, and the transformative message of the Gospel to all. We are reminded that all humanity, without exception, has fallen short of God's glory and stands in profound need of His redemptive love and forgiveness, freely offered through Christ (Romans 3:23).
Questions for Reflection
FAQ
Is the prohibition in Leviticus 18:22 only for ancient Israel, or does it apply to Christians today?
While Leviticus 18:22 is indeed part of the Mosaic Law given specifically to ancient Israel, the overwhelming consensus among orthodox Christian theology is that the moral principles embedded in this verse, particularly concerning sexual ethics, are universally applicable and timeless. This enduring relevance is strongly supported by the fact that the New Testament reiterates and upholds these same moral standards. For instance, Romans 1:26-27 describes homosexual acts as "unnatural" and a direct consequence of humanity's rejection of God. Furthermore, 1 Corinthians 6:9-10 explicitly lists those who practice such things, including "male prostitutes" and "men who practice homosexuality" (ESV), as individuals who will not inherit the kingdom of God. These New Testament passages clearly demonstrate that the moral prohibition against homosexual acts is not abrogated under the New Covenant but is, in fact, affirmed for all believers.
What does "abomination" mean in this context, and how does it relate to other "abominations" in the Bible?
In Leviticus 18:22, "abomination" (Hebrew: to'evah) signifies something that is utterly detestable, repugnant, and morally offensive to God. It is one of the strongest terms used in the Old Testament to describe acts that profoundly violate God's nature, His created order, and His covenant with Israel. While to'evah can refer to a wide range of things, including dietary restrictions (Deuteronomy 14:3), idolatrous practices (Deuteronomy 7:25), or even dishonest business practices (Proverbs 11:1), its use in the context of sexual sins—particularly those that are explicitly unnatural or severely defiling, such as incest, bestiality, and child sacrifice (also mentioned in Leviticus 18)—highlights a transgression of the most severe moral and theological gravity. It indicates a fundamental departure from God's intended design for human relationships and holiness, corrupting individuals, the community, and the land itself.
Christ-Centered Fulfillment
While Leviticus 18:22 provides a clear moral boundary within the Old Covenant, its ultimate fulfillment and deeper meaning are profoundly realized in Christ. The Law, including this specific prohibition, serves to reveal God's perfect and unyielding standard, thereby exposing humanity's inherent inability to perfectly keep it and underscoring our desperate need for a Savior (Romans 3:20). In Christ, the call to holiness transcends mere external adherence to rules; it becomes an internal transformation, empowered by the indwelling Holy Spirit, enabling believers to genuinely live according to God's righteous will. Jesus Himself affirmed the foundational creation design of male and female in marriage (Matthew 19:4-6), thereby implicitly upholding the divine framework within which all sexual expression is intended to occur. For those who have violated God's sexual standards, the Gospel offers profound grace, the opportunity for genuine repentance, and complete forgiveness through Christ's atoning sacrifice on the cross (1 John 1:9). Furthermore, the New Covenant empowers believers to pursue purity not out of fear of legal condemnation, but out of a deep love for God and an earnest desire to honor Him with their bodies, which are now, by grace, consecrated as temples of the Holy Spirit (1 Corinthians 6:18-20). Thus, Christ fulfills the Law not by abolishing it, but by providing the divine means for true holiness and by transforming hearts to both desire and live out God's perfect, redemptive design for human sexuality.