Leviticus 18:27

“The Consequences of Defiling the Land”· Leviticus 18:24–30
Translation
King James Version
(For all these abominations have the men of the land done, which were before you, and the land is defiled;)
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KJV (with Strong's)
(For all these H411 abominations H8441 have the men H582 of the land H776 done H6213, which were before H6440 you, and the land H776 is defiled H2930;)
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Complete Jewish Bible
for the people of the land have committed all these abominations, and the land is now defiled.
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Berean Standard Bible
For the men who were in the land before you committed all these abominations, and the land has become defiled.
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American Standard Version
(for all these abominations have the men of the land done, that were before you, and the land is defiled);
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World English Bible Messianic
(for all these abominations have the men of the land done, that were before you, and the land became defiled);
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Geneva Bible (1599)
(For all these abominations haue the men of the land done, which were before you, and the land is defiled:
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Young's Literal Translation
(for all these abominations have the men of the land done who are before you, and the land is defiled),
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See also
Deuteronomy 25:16Deuteronomy 20:18Ezekiel 22:11Deuteronomy 23:18Deuteronomy 27:15Leviticus 18:24Ezekiel 16:50
In the KJVVerse 3,279 of 31,102 · 10.5%

Study This Verse

Summary

Leviticus 18:27 serves as a profound and somber divine pronouncement, encapsulating the rationale behind God's impending judgment and dispossession of the Canaanite inhabitants from the Promised Land. This verse concludes a chapter detailing a comprehensive array of forbidden sexual practices and morally repugnant acts, unequivocally stating that the pervasive engagement in "all these abominations" by the "men of the land" had so thoroughly defiled the very ground beneath them that it necessitated their expulsion due to severe spiritual and moral corruption. It underscores the intrinsic connection between human sin and its impact on the created order, setting a crucial precedent for Israel's own tenure in the land.

Context

Literary Context

Leviticus 18 is a pivotal chapter within the broader legal and ethical framework of the book, which meticulously outlines God's holy standards for His covenant people, Israel. It immediately follows chapters that establish the laws of sacrifice and clean/unclean distinctions, transitioning into the realm of moral purity. The chapter begins with a foundational command for Israel to distinguish themselves from the practices of surrounding nations, explicitly stating, "You shall not do according to the doings of the land of Egypt in which you dwelt, and you shall not do according to the doings of the land of Canaan, where I am bringing you" Leviticus 18:3. The subsequent verses (Leviticus 18:6-23) enumerate a detailed and explicit list of prohibited sexual relationships, including various forms of incest, adultery, bestiality, and homosexual acts, alongside the abhorrent practice of child sacrifice to Molech. Verse 27 functions as a climactic summary and divine justification, looking back at the entire preceding list with the emphatic phrase "all these abominations." It directly precedes and sets the stage for the powerful metaphorical warning in Leviticus 18:28, which vividly describes the land "vomiting out" those who defile it, thereby reinforcing the severity of the consequences for such widespread moral corruption.

Historical & Cultural Context

At the time of Leviticus's pronouncement, the Israelites were encamped on the plains of Moab, poised to enter the Promised Land of Canaan. This land was already inhabited by various peoples—the Canaanites, Amorites, Hittites, Perizzites, Hivites, and Jebusites—who were notorious for the very "abominations" detailed in chapter 18. Archaeological findings and ancient texts corroborate the prevalence of practices such as ritual prostitution, cultic fertility rites involving sexual perversion, and the horrific sacrifice of children to deities like Molech (e.g., at Tophet). God's command to Israel, reinforced in later texts like Deuteronomy 9:4-5, was not merely about territorial conquest but about establishing a holy nation, distinct from the moral decay of its neighbors. The defilement of the land, therefore, was not just a spiritual concept; it was a tangible consequence of pervasive human sin, leading to divine judgment and the physical expulsion of its inhabitants. This served as a potent and urgent warning to Israel: their continued dwelling in the land was conditional upon their strict obedience to God's holy statutes, lest they suffer the same fate as the nations before them.

Key Themes

Leviticus 18:27 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand for His people to reflect His character in their lives. The chapter meticulously delineates what is "unholy" or "abominable" to God, providing a stark contrast to His nature. This leads directly to the theme of Separation and Distinction, as Israel is called to be a distinct people, set apart from the pagan practices of the nations around them. The verse also powerfully illustrates the theme of Sin and its Consequences, particularly the concept of Land Defilement. It reveals that human sin has cosmic implications, polluting not just individuals but the very land itself, leading to divine judgment and expulsion. Finally, it underscores the theme of Covenant Obedience and Blessing/Curse, where Israel's continued enjoyment of the Promised Land is directly tied to their faithfulness to God's laws, serving as a cautionary tale against moral compromise. The warnings in Leviticus 26 further elaborate on these covenantal consequences.

Exposition and Analysis

Key Word Analysis

Abominations tôwʻêbah' H8441

This term (H8441) signifies something utterly detestable, abhorrent, or morally repugnant in God's sight. It is a strong theological term often used for practices that are an affront to God's holy character and law, particularly idolatry, illicit sexual acts, and child sacrifice. In Leviticus 18, its repeated use emphasizes the severity and inherent evil of these actions from a divine perspective, marking them as utterly unacceptable and deserving of severe judgment.

Men ʼĕnôwsh' H582

This word (H582) refers to humanity in general, often with a nuance of mortality or frailty, distinguishing it from ʼādām (man as created in God's image). Here, "the men of the land" specifically identifies the human inhabitants of Canaan as the perpetrators of these egregious sins. The choice of ʼĕnôwsh might subtly underscore the inherent human weakness and fallenness that leads to such widespread moral corruption.

Land ʼerets' H776

This term (H776) refers to the earth at large or, more specifically, a particular country or territory. In this context, it denotes the land of Canaan, which God promised to Israel. The concept of the "land" being defiled is crucial, as it portrays the physical environment as intimately connected to the moral state of its inhabitants, reacting to their sin and becoming unfit to sustain them. This highlights God's sovereignty over creation and His moral governance of the earth.

Defiled ṭâmêʼ' H2930

This word (H2930) is a primitive root meaning "to be foul," especially in a ceremonial or moral sense, indicating contamination or pollution. When applied to the land, it conveys the idea that the cumulative effect of the inhabitants' sins has polluted or corrupted the very ground upon which they live. This defilement is not merely symbolic; it suggests a spiritual and moral pollution that renders the land unfit to sustain its inhabitants, leading to a divine reaction of expulsion.

Verse Breakdown

"(For all these abominations have the men of the land done, which [were] before you,..."

This initial clause provides the direct justification for the impending divine judgment. The phrase "all these abominations" serves as a comprehensive and emphatic reference to the entire preceding list of forbidden acts in Leviticus 18, including incestuous relationships, adultery, bestiality, male homosexual acts, and child sacrifice. The "men of the land" explicitly identifies the Canaanites as the perpetrators, emphasizing their collective guilt. The phrase "which [were] before you" highlights that their wicked practices were not hidden but openly displayed and known to the Israelites, making the moral justification for their displacement clear and undeniable. This establishes the divine righteousness in judging and dispossessing them.

"...and the land is defiled;)"

This concluding phrase reveals the profound and far-reaching consequence of the Canaanites' actions. It is not merely the people who are corrupted by their sin, but the very land itself becomes polluted and rendered unclean by their persistent and egregious wickedness. This concept of land defilement underscores the deep interconnectedness between human moral behavior and the physical environment, portraying the land as a living entity that reacts to the moral state of its inhabitants. The land, created by a holy God, cannot tolerate such pervasive moral corruption and thus becomes "sick" or "unclean," necessitating a divine response to purge the defilement.

Literary Devices

Leviticus 18:27 employs several powerful literary devices to convey its message with maximum impact. The most prominent is Personification, where the land is depicted as being "defiled" by human sin. This gives the land an almost sentient quality, implying that it is not a passive stage for human activity but an entity that reacts to and is affected by the moral state of its inhabitants. This personification is further amplified in the subsequent verse, Leviticus 18:28, where the land is said to "vomit out" its inhabitants, a vivid and visceral Metaphor for divine judgment and expulsion. The phrase "all these abominations" serves as a form of Anaphora or Summary Reference, powerfully recalling the entire preceding list of forbidden acts and emphasizing their cumulative and comprehensive effect. The very use of the strong term "abominations" (Hebrew: tôwʻêbah) itself is a form of Emotive Language, designed to evoke a sense of revulsion and moral outrage, underscoring the gravity of the offenses in God's eyes and the divine abhorrence for such practices.

Theological and Thematic Connections

Leviticus 18:27 profoundly illustrates the biblical principle that sin has far-reaching consequences, extending beyond the individual to corrupt entire communities and even the physical environment. This verse underscores God's absolute holiness and His demand for moral purity from His people, contrasting it sharply with the pervasive depravity of the Canaanite nations. The concept of the "defilement of the land" reveals a crucial theological truth: the created order is not indifferent to human moral choices; rather, persistent and egregious sin pollutes the very fabric of existence, necessitating divine intervention and judgment. This serves as a potent warning to Israel, emphasizing that their continued dwelling in the Promised Land was contingent upon their obedience to God's covenant, lest they suffer the same fate as those they were dispossessing. It establishes a divine pattern of judgment where the land itself becomes an agent of God's righteous wrath against unrepentant wickedness.

Deuteronomy 9:4-5Jeremiah 2:7Numbers 35:33-34

Reflection and Application

Leviticus 18:27 offers timeless insights into the profound impact of human behavior on both spiritual and physical realities. It serves as a stark reminder that individual and collective moral choices carry significant weight, capable of polluting not only our souls but also the communities and environments we inhabit. God's moral standards, though ancient, remain immutable, reflecting His holy character and His design for human flourishing. They are not arbitrary restrictions but foundational principles intended for our good and the well-being of society. In an age where moral relativism often prevails, this verse calls us to a sober reflection on the consequences of widespread societal sin and encourages us to uphold righteousness, pursue purity, and strive for a culture that honors God's design rather than succumbing to moral decay. We are challenged to learn from the historical consequences of disobedience, recognizing that true flourishing and sustained blessing are found in aligning our lives, individually and corporately, with divine wisdom and the eternal principles of holiness.

Questions for Reflection

  1. How does the concept of "land defilement" challenge our modern understanding of the impact of sin, extending beyond individual guilt to communal and environmental consequences?
  2. In what ways might contemporary societies be engaging in "abominations" that, though different in form, similarly defile our communities and provoke divine displeasure?
  3. What specific actions can we take, as individuals and as a community of faith, to promote holiness and purity in a world often characterized by moral compromise and a disregard for divine standards?

FAQ

What are "these abominations" referred to in Leviticus 18:27?

"These abominations" refer to the comprehensive list of illicit sexual relationships and other detestable practices explicitly forbidden by God in the preceding verses of Leviticus 18. This includes various forms of incest (with parents, siblings, children, grandchildren), adultery, sexual relations during menstruation, bestiality, male homosexual acts, and the horrific practice of child sacrifice to the god Molech. These were not merely cultural differences but practices deemed utterly repugnant and morally evil by God, common among the pagan nations, particularly the Canaanites, whom Israel was about to dispossess.

Why is the "land defiled" by human sin, and what does that mean?

The concept of the "land being defiled" (Hebrew: ṭâmêʼ) signifies that the cumulative weight of the inhabitants' egregious sins, particularly those listed as "abominations," creates a spiritual and moral pollution that renders the very ground unclean and unfit to sustain them. It implies a deep interconnectedness between human moral behavior and the created order. The land, created by a holy God, is portrayed as sensitive to the moral state of its inhabitants. When it is defiled by persistent wickedness, it can no longer tolerate the presence of the defilers and, in a powerful metaphor found in Leviticus 18:28, it "vomits out" its inhabitants, leading to their expulsion or judgment. This theological principle underscores God's sovereignty over creation and His absolute demand for holiness, demonstrating that sin has cosmic implications beyond individual transgressions.

Christ-Centered Fulfillment

Leviticus 18:27, with its stark portrayal of a land defiled by sin and its inhabitants facing expulsion, powerfully foreshadows the ultimate problem of humanity's pervasive sin and the divine solution found in Christ. The Old Testament law, including these detailed prohibitions, meticulously exposed the depth of defilement that sin brings, demonstrating humanity's utter inability to cleanse itself or its environment through ritual or self-effort. The repeated defilement of the land, even by Israel later on, underscored the need for a perfect, once-for-all cleansing that transcended mere external purity. Jesus Christ, the spotless Lamb of God, who takes away the sin of the world, entered a world utterly defiled by sin not to condemn it, but to bear its defilement upon Himself. His sacrifice on the cross was the ultimate atonement, cleansing not just individuals but addressing the very root of sin's defiling power (Hebrews 9:13-14). Through His shed blood, He offers a spiritual cleansing far beyond ritual purity, establishing a new covenant where believers are made new creations and indwelt by the Holy Spirit, enabling them to live lives of true holiness that fulfill the spirit of the law (Romans 8:3-4). He is the one who truly purifies the "land" of our hearts, making us fit to dwell in the presence of a holy God, not by our own merit, but by His perfect, redemptive work (Colossians 1:21-22).

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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.

1662–1714 · 12 verses
Passage under commentLeviticus 18:19–30
I. II. Main points1. 2. Sub-points

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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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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