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 18:24 serves as a solemn concluding warning to the preceding catalogue of forbidden sexual and cultic practices, emphatically declaring that engagement in "any of these things" profoundly defiles both the individual and the very land. This verse directly links such defilement to the abominable practices of the nations whom God was actively dispossessing from Canaan, underscoring the severe spiritual and physical consequences of moral corruption. It highlights God's unwavering demand for holiness from His covenant people and foreshadows the certain judgment awaiting those who persist in ungodly ways, emphasizing that moral purity is not merely a legal requirement but a prerequisite for dwelling in God's presence and His promised land.
Context
Literary Context
Leviticus 18:24 functions as the climactic and summarizing warning within a chapter primarily devoted to meticulously outlining prohibited sexual relationships and cultic abominations. Beginning in Leviticus 18:6, the chapter systematically details various forms of incest, adultery, child sacrifice to Molech, homosexuality, and bestiality. Each of these practices is unequivocally labeled an "abomination" (תּוֹעֵבָה, to'evah), signifying an act utterly detestable to God. Verse 24 acts as a comprehensive summation and a grave pronouncement, gathering all the previously mentioned prohibitions under the umbrella of "these things," stressing that any engagement with them leads to profound defilement. It effectively sets the stage for the subsequent warnings in Leviticus 18:25-30, which vividly describe the land's reaction to such defilement, culminating in its "vomiting out" its inhabitants.
Historical & Cultural Context
As the Israelites stood poised on the threshold of the Promised Land, they were on the verge of entering a region deeply permeated by the pagan practices of the Canaanites. These nations—including the Hittites, Amorites, Perizzites, Hivites, and Jebusites—were thoroughly entrenched in idolatry, which frequently manifested in morally depraved rituals. Their worship often involved fertility cults that sanctioned various forms of sexual immorality, including ritual prostitution and orgiastic rites, as well as the horrific practice of child sacrifice. God's commands in Leviticus 18 were therefore critically important for establishing Israel's distinct identity as a holy nation, set apart from the surrounding cultures. The reference to God "casting out" these nations serves as a stark historical precedent and a severe warning: their expulsion was a direct consequence of their moral defilement, and Israel would face a similar fate if they adopted these detestable ways, as explicitly stated in Leviticus 18:28.
Key Themes
This verse powerfully contributes to several major theological themes prevalent throughout Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand for a corresponding holiness from His covenant people, distinguishing them from the defiled nations. Closely related is the theme of Purity and Defilement, illustrating that sin, particularly sexual and cultic abominations, is not merely a transgression but a contaminating force that pollutes individuals, the community, and even the land itself. The verse also underscores Divine Justice and Judgment, revealing God's righteous response to persistent wickedness, as evidenced by the expulsion of the Canaanites. Finally, it highlights the theme of Covenantal Distinction and Obedience, calling Israel to a unique moral standard as the people of God, whose continued dwelling in the land is contingent upon their faithful adherence to His commands, in contrast to the practices that led to the dispossession of the land's previous inhabitants (Leviticus 20:22-24).
Exposition and Analysis
Key Word Analysis
This primitive root (H2930) signifies "to be foul, especially in a ceremonial or moral sense (contaminated)." In the context of Leviticus 18, it carries a profound moral and spiritual connotation, describing a state of corruption that renders an individual unfit for fellowship with a holy God and pollutes the land. This defilement is not merely external or ritualistic but deeply internal, affecting one's spiritual state and relationship with the divine, leading to separation from God's presence and blessing.
This term (H1471) refers to a "foreign nation" or "Gentile." In this specific context, gôwy (plural goyim) denotes the non-Israelite, pagan inhabitants of Canaan. The use of this term here emphasizes a stark contrast between the covenant people of Israel and the surrounding peoples. The practices listed in Leviticus 18 are explicitly identified as characteristic of these goyim, underscoring that Israel's adherence to God's laws was meant to distinguish them morally and ethically, reflecting the character of their holy God, in direct opposition to the depravity of the pagan world.
This primitive root (H7971) means "to send away, for, or out (in a great variety of applications)." In Leviticus 18:24, it highlights God's active, sovereign judgment against the Canaanite nations. Their expulsion from the land was not arbitrary but a just consequence of their persistent and profound moral defilement. This divine act served as both a demonstration of God's holiness and a powerful object lesson for Israel, warning them that similar disobedience would lead to similar judgment and their own "sending out" from the land.
Verse Breakdown
"Defile not ye yourselves in any of these things:"
This is a direct, emphatic prohibition issued to the Israelites, presented as a personal responsibility. The phrase "these things" refers comprehensively to the entire catalogue of sexual and cultic abominations detailed in Leviticus 18:6-23. The command "defile not yourselves" underscores that individuals are active agents in their own defilement through their choices, leading to a state of moral and spiritual impurity that separates them from God's holiness.
"for in all these the nations are defiled"
This clause provides the rationale for the prohibition, explaining why Israel must avoid these practices. The reason is precisely because they are the very acts that have morally corrupted the Canaanite nations. This establishes a clear moral standard: what defiles the nations will also defile Israel. It highlights the universal nature of God's moral law, transcending specific covenantal boundaries in its application to human behavior, demonstrating that these abominations are inherently defiling regardless of who practices them.
"which I cast out before you:"
This final clause serves as a powerful warning and a reminder of divine justice. The expulsion of the Canaanites from the land is presented as a direct consequence of their defilement through these abominable practices. God, the sovereign Lord, is the one actively "sending them out" or dispossessing them. This historical precedent functions as a severe cautionary tale for Israel, implying that if they, too, engage in such defiling acts, they will face similar judgment and expulsion from the land God is giving them, thus emphasizing the conditional nature of their dwelling in the Promised Land.
Literary Devices
Leviticus 18:24 employs several potent literary devices to convey its urgent and weighty message. The most prominent is Direct Prohibition, delivered as a clear imperative ("Defile not ye yourselves"), which immediately establishes the serious nature of the command and its consequences, demanding immediate obedience. This is reinforced by Covenantal Exhortation, reminding Israel of their unique status and the high moral standards expected of them as God's chosen people, distinct from the surrounding pagan cultures. A strong element of Contrast is evident, pitting the desired purity of Israel against the pervasive defilement of the "nations." The verse also utilizes Causality ("for in all these...") by explicitly linking the defilement of the nations to their subsequent expulsion, thereby establishing a clear cause-and-effect relationship between sin and divine judgment. Finally, it contains a powerful element of Foreshadowing, as the fate of the Canaanites serves as a prophetic warning to Israel regarding their own future if they were to disregard God's commands and adopt the very practices that led to the dispossession of the land's former inhabitants.
Theological and Thematic Connections
Leviticus 18:24 is deeply rooted in the overarching biblical themes of God's absolute holiness, the pervasive nature of sin as defilement, and the principle of divine justice. God's intrinsic purity demands a corresponding holiness from His people, not merely in ritual purity but profoundly in moral conduct. Sin, particularly the sexual and cultic abominations listed in this chapter, is not merely a transgression of a rule but a profound act of defilement that pollutes the individual, the community, and even the land itself. This concept of the land being "defiled" and subsequently "vomiting out" its inhabitants illustrates the cosmic implications of human sin, demonstrating that creation itself groans under the weight of moral corruption. The verse also highlights God's unwavering justice, demonstrating that persistent rebellion against His moral order inevitably leads to severe consequences, including judgment and expulsion from His blessings and presence.
Reflection and Application
Leviticus 18:24, while rooted in ancient Israel's covenant, speaks with profound and enduring relevance to believers today. It powerfully reminds us that God's moral standards are not arbitrary cultural constructs but are foundational to human flourishing and reflect His holy character. In a world increasingly prone to redefining morality and embracing practices once considered anathema, this verse calls us to a radical distinction. We are to be a people set apart, reflecting God's purity and righteousness in our lives, particularly in areas of sexual ethics and personal conduct. The warning about defilement and its consequences serves as a sobering reminder that sin, though forgiven by grace, still carries inherent destructive power, impacting our spiritual vitality, our relationships, and our witness in the world. Our pursuit of holiness is not merely about avoiding sin but about actively cultivating a life that honors God, recognizing that true freedom, peace, and blessing are found in humble obedience to His wise and loving commands.
Questions for Reflection
FAQ
Is the concept of "defilement" in Leviticus 18:24 still applicable to Christians today?
While the specific covenantal context of Leviticus 18 is for ancient Israel, the underlying moral principles are rooted in God's unchanging character and are universally applicable. The New Testament consistently reaffirms the moral standards regarding sexual purity and avoiding idolatry, condemning the same practices outlined in Leviticus 18 as contrary to God's will for believers. For instance, Paul's letters frequently warn against sexual immorality and pagan practices, emphasizing that believers are to be holy, as seen in 1 Corinthians 6:9-11 and Ephesians 5:3-5. Therefore, the concept of moral defilement remains highly relevant for Christians, guiding our pursuit of holiness and calling us to live lives that honor God.
What does it mean for the "nations" to be "defiled" and for the land to "cast out" its inhabitants?
The defilement of the nations refers to their pervasive moral and spiritual corruption, particularly through idolatry and the sexual abominations detailed in Leviticus 18. This defilement was so profound that it rendered them unfit to inhabit the land God had promised to Israel. The anthropomorphic language of the land "casting out" or "vomiting out" its inhabitants (as seen in Leviticus 18:25 and Leviticus 18:28) is a powerful metaphor. It signifies that the land itself, as God's creation, is sensitive to human sin and cannot tolerate such moral pollution. It becomes "unclean" and, in an act of divine judgment, expels those who defile it, demonstrating God's righteous indignation against persistent wickedness and underscoring the cosmic consequences of human sin.
Christ-Centered Fulfillment
Leviticus 18:24, with its stark warning against defilement and its severe consequences, powerfully foreshadows humanity's desperate need for a perfect cleanser and a new covenant. The Law, in its unyielding demands for purity, reveals the utter inability of fallen humanity to live undefiled lives, highlighting our pervasive sinfulness and the inherent defiling nature of our fallen state. This universal defilement necessitated the coming of the Lamb of God, Jesus Christ, who alone is truly pure and undefiled (Hebrews 7:26). Through His perfect, sinless sacrifice on the cross, Christ bore the defilement of our sin, offering Himself as the ultimate atonement that truly cleanses us from all unrighteousness (1 John 1:7 and Ephesians 5:25-27). Furthermore, the Holy Spirit, given to believers, empowers us to live lives that reflect God's holiness, fulfilling the righteous requirements of the Law not by our own strength, but by His indwelling power (Romans 8:4 and Galatians 5:16). Ultimately, Christ's victory over sin and death ensures that in the new heavens and new earth, there will be no more defilement, for only those whose names are written in the Lamb's book of life will enter, fulfilling God's eternal desire for a perfectly pure and undefiled people in His glorious presence.