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 18:28 delivers a profound and chilling warning to the Israelites, emphasizing the severe and inevitable consequences of defiling the Promised Land through forbidden, abominable practices. It vividly personifies the land as a living entity that reacts with revulsion to the moral corruption of its inhabitants, threatening to expel them with the same intensity and finality as it had previously expelled the Canaanite nations. This verse underscores God's absolute holiness, His unyielding justice, and the conditional nature of Israel's dwelling in the land, contingent upon their obedience to His righteous statutes and their commitment to purity.
Context
Literary Context
Leviticus 18:28 serves as a climactic and summary warning within Leviticus 18, a chapter dedicated to a comprehensive list of prohibited sexual relationships and idolatrous practices. The preceding verses detail specific abominations such as various forms of incest (Leviticus 18:6-18), adultery (Leviticus 18:20), child sacrifice to Molech (Leviticus 18:21), and homosexual acts (Leviticus 18:22). The chapter consistently reiterates that these acts defile both the individual and the land (Leviticus 18:24-27). Verse 28 acts as the stern culmination, explicitly stating the consequence for Israel if they were to adopt the "detestable customs" (Leviticus 18:26) of the nations they were dispossessing, thereby linking their moral conduct directly to their continued inhabitation of the Promised Land.
Historical & Cultural Context
The prohibitions in Leviticus 18 were given to Israel as they stood on the threshold of the Promised Land, Canaan. This land was already inhabited by various nations (Canaanites, Amorites, Hittites, etc.) whose religious and social practices were deeply intertwined with the very abominations God was forbidding Israel from engaging in. These practices often involved fertility cults, ritual prostitution, and the horrific practice of child sacrifice, all of which were considered "detestable" (תּוֹעֵבָה, to'evah) to Yahweh. The concept of the land "spuing out" its inhabitants was not merely a metaphor but a divine judgment observed in the historical reality of these nations' impending expulsion. God's warning served as a stark reminder that His standards of holiness were universal and that Israel, despite their covenant relationship, would not be exempt from judgment if they mirrored the moral depravity of the previous inhabitants. This historical precedent is crucial for understanding the gravity of the warning.
Key Themes
This verse powerfully contributes to several key themes prevalent throughout Leviticus and the Pentateuch. Foremost is the theme of Holiness, emphasizing God's absolute purity and His demand for His people to be holy as He is holy (Leviticus 11:44). It highlights the Conditional Nature of the Covenant, where Israel's continued blessing and dwelling in the land are contingent upon their obedience to God's laws, particularly those related to moral and ritual purity. The concept of Defilement is central, showing that sin is not merely a personal transgression but has a polluting effect on the community and even the physical land itself. Finally, the verse underscores Divine Justice and Judgment, demonstrating that God actively intervenes to purge impurity and uphold His righteous standards, as seen in the expulsion of the Canaanites and the subsequent warnings to Israel found in passages like Deuteronomy 28.
Exposition and Analysis
Key Word Analysis
This term refers to the earth at large, or more specifically, a particular country or territory. In this context, it denotes the Promised Land of Canaan, which God was giving to Israel. The use of "land" here is significant because it is personified as a living entity capable of reacting to human sin, underscoring the theological concept that the created order itself is affected by moral corruption and participates in God's judgment.
This vivid and forceful verb means "to vomit" or "to spew out." It conveys an intense sense of disgust, revulsion, and violent expulsion. When applied to the land, it personifies the earth as reacting with extreme nausea to the moral and spiritual impurity of its inhabitants, unable to tolerate their presence any longer and forcefully ejecting them as one would eject something noxious from the stomach. This imagery underscores the severity of God's judgment and the profound offense that sin causes to His holy order.
This term refers to becoming foul or impure, especially in a ceremonial or moral sense, leading to contamination. In the context of Leviticus, defilement renders a person, object, or even the land unfit for sacred use, for participation in worship, or for dwelling in the presence of a holy God. When the land is said to be "defiled" by abominable practices, it implies that the accumulated sins of its inhabitants have rendered it ceremonially and morally polluted, making it an unfit dwelling place for God's holy people and necessitating a divine cleansing, often through the expulsion of the defilers.
Verse Breakdown
"That the land spue not you out also"
This clause presents the dire consequence of Israel's potential disobedience. The land, personified as a living entity, is depicted as having a physical reaction to moral impurity. Just as a body rejects poison, the land will reject its defiling inhabitants. This is a direct, urgent warning, implying that the land itself cannot tolerate the presence of unholiness and will violently expel those who pollute it, highlighting the profound interconnectedness between human action and the created order.
"when ye defile it"
This specifies the condition under which the expulsion will occur. The defilement refers to engaging in the abominable practices detailed throughout Leviticus 18, particularly the illicit sexual relations and idolatry. It highlights the direct cause-and-effect relationship between Israel's moral choices and their continued dwelling in the Promised Land. Their actions have tangible, spiritual consequences for the very ground they inhabit, making it ritually and morally impure in God's sight.
"as it spued out the nations that [were] before you"
This provides a historical precedent and a powerful warning. The expulsion of the Canaanite nations is presented not merely as a military conquest by Israel, but as a divine act of judgment executed through the land itself. Their sins had reached a tipping point, and the land, acting as an agent of divine justice, had "vomited" them out. This serves as an inescapable parallel: Israel, despite being God's chosen people, is not immune to the same judgment if they commit the same sins, emphasizing God's impartial justice and the universal application of His moral law.
Literary Devices
Leviticus 18:28 employs several potent literary devices to convey its urgent warning. The most prominent is Personification, where the land is given human-like qualities, specifically the ability to "spue" or vomit. This vivid imagery transforms the earth from an inert stage into an active participant in divine judgment, expressing profound disgust and actively expelling those who defile it. This is further reinforced by Metaphor, where the land's expulsion of its inhabitants serves as a powerful metaphor for God's ultimate judgment and removal of those who persist in sin. The repetition of the root for "spue" (or its verbal forms) creates Emphasis, driving home the severity and certainty of the consequence. Furthermore, the verse functions as a direct Admonition or Warning, using the historical fate of the Canaanites as a Precedent to underscore the conditional nature of Israel's inheritance and the timeless principle that God's holiness demands purity from all who dwell in His presence. The graphic nature of the imagery also serves as a form of Hyperbole, intensifying the warning to ensure its impact.
Theological and Thematic Connections
Leviticus 18:28 powerfully articulates the profound interconnectedness between human morality, divine holiness, and the very created order. It teaches that sin, particularly moral and spiritual defilement, is not merely a private matter but has far-reaching consequences that can pollute communities, violate the sanctity of the land, and provoke divine judgment. This verse underscores God's absolute intolerance for unholiness and His unwavering commitment to justice, demonstrating that His moral standards apply universally, regardless of covenant status. The expulsion of the Canaanites and the warning to Israel reveal a God who actively purges impurity from His presence, ensuring that His dwelling place remains sanctified and that His people reflect His character. It highlights that true flourishing is inextricably linked to righteous living and obedience to God's commands.
Reflection and Application
Leviticus 18:28, though rooted in ancient Israel's covenant with God and the specific context of the Promised Land, offers timeless spiritual principles deeply relevant for believers today. It serves as a stark reminder that our actions, particularly those involving moral impurity and rebellion against God's clear standards, carry significant weight and have far-reaching consequences, impacting not just ourselves but also our communities and environments. The concept of the land being "defiled" by sin prompts us to consider our responsibility as stewards of all that God has entrusted to us—our bodies as temples of the Holy Spirit, our relationships, our families, and even the physical world around us. God's call to holiness and His abhorrence of moral depravity are enduring; as followers of Christ, we are called to live lives of purity and integrity, reflecting His character and righteousness in all our conduct. This verse challenges us to examine our lives for any "defilement" that might hinder our spiritual flourishing, diminish our witness in the world, or grieve the Holy Spirit who indwells us. It compels us to cultivate a profound reverence for God's holiness and to pursue lives that honor Him in every sphere.
Questions for Reflection
FAQ
Does the Bible literally mean the land has a stomach and can vomit?
No, the Bible does not mean the land literally has a stomach or can vomit in a biological sense. The phrase "the land spue not you out" is a powerful example of personification, a literary device where inanimate objects are given human characteristics or actions. In this context, it vividly conveys God's profound disgust with the abominable practices of the Canaanites and the Israelites' potential sins. It communicates that the land, as part of God's created order, is so repulsed by moral defilement that it cannot tolerate the presence of the defilers. It's a graphic metaphor for divine judgment, indicating that God, through His sovereign control over creation, will ensure that the land rejects and expels those who persistently pollute it with their sin, just as a body rejects something toxic. This divine judgment is seen historically in the expulsion of the Canaanites and later in Israel's exiles, as prophesied in passages like Deuteronomy 28 and fulfilled in the Babylonian exile.
Are the specific prohibitions in Leviticus 18 still binding on Christians today, and how does this verse apply to us?
While the Mosaic Law, including the specific civil and ceremonial laws of Leviticus 18, is not directly binding on Christians in the same way it was for ancient Israel under the Old Covenant, the underlying moral principles remain eternally relevant. The New Testament affirms and re-emphasizes the moral prohibitions against sexual immorality (e.g., 1 Corinthians 6:9-10, Galatians 5:19-21), idolatry (1 Corinthians 10:14), and other forms of unholiness. For Christians, the application of Leviticus 18:28 shifts from a literal physical land to a spiritual reality. We are called to be holy as God is holy (1 Peter 1:15-16), recognizing that our bodies are temples of the Holy Spirit (1 Corinthians 6:19-20). Persistent unrepentant sin can lead to spiritual defilement, hindering our fellowship with God and our effectiveness in His kingdom. The warning of the land "spuing out" serves as a timeless reminder of God's unwavering holiness and the serious consequences of moral depravity, urging believers to pursue purity and righteousness in all aspects of life, knowing that God's Spirit cannot dwell comfortably where unholiness persists.
Christ-Centered Fulfillment
Leviticus 18:28, with its stark warning against defilement and the land's expulsion of the unholy, finds its ultimate fulfillment and resolution in Jesus Christ. The "defilement" that threatened to "spue out" Israel was the pervasive sin that separated humanity from a holy God. Jesus, as the perfect Lamb of God, came to take away the sin of the world, offering Himself as the ultimate sacrifice to cleanse us from all impurity. His shed blood purifies our consciences from dead works to serve the living God (Hebrews 9:14). Through Christ, believers are not merely cleansed but are made new creations (2 Corinthians 5:17), indwelt by the Holy Spirit, transforming them into a "holy temple in the Lord" (Ephesians 2:21) and a "dwelling place for God by the Spirit" (Ephesians 2:22). The threat of being "spued out" is overcome by Christ's work, which brings us into an eternal inheritance (Ephesians 1:11) and an unshakeable kingdom (Hebrews 12:28). While the physical land no longer "spues out" in the same way, Christ's work ensures that those who are "in Him" are eternally secure, having been purified from the defilement of sin and made fit for dwelling in God's presence forever. He fulfills the Law's demand for holiness by perfectly embodying it and by empowering His followers to walk in newness of life (Romans 8:3-4), enabling them to live lives pleasing to God and to inherit the spiritual promises of the New Covenant.