TRV
Study This Verse
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 18:29 delivers a profound and solemn declaration of divine judgment, asserting that any individual who engages in the detestable practices outlined in the preceding verses will be decisively "cut off" from the covenant community of Israel. This verse serves as a climactic warning, powerfully underscoring God's absolute demand for holiness within His chosen nation and the severe, divinely ordained consequences for defiling the land and the people through acts deemed abominable. It unequivocally highlights God's unwavering commitment to preserving the purity and sanctity of His presence among His people.
Context
Literary Context
Leviticus 18:29 functions as the climactic warning and summary judgment for the extensive list of prohibited sexual and ritualistic practices detailed in Leviticus 18:6-23. The chapter initiates with a foundational call for Israel to distinguish themselves morally and ritually from the idolatrous and immoral customs of Egypt and Canaan (Leviticus 18:1-5). The specific "abominations" encompass various forms of incest, adultery, child sacrifice to Molech, homosexual acts, and bestiality. The immediate preceding verses, Leviticus 18:24-28, provide the theological rationale for the severity of the judgment in verse 29, explaining that the land itself becomes defiled by these practices and will "vomit out" its inhabitants if they persist in such sins, just as it had expelled the nations before them. Thus, verse 29 articulates the ultimate, individual consequence for participating in this corporate defilement, emphasizing personal accountability within the covenant.
Historical & Cultural Context
Ancient Israel was strategically positioned between the highly influential civilizations of Egypt, from which they had been miraculously delivered, and Canaan, the land they were destined to inherit. Both cultures were deeply immersed in pagan religious systems that included many of the "abominations" explicitly forbidden in Leviticus 18. For instance, child sacrifice, particularly to deities like Molech (mentioned in Leviticus 18:21), was a horrific practice among some Canaanite peoples, as were various forms of ritual prostitution and sexual perversion often linked to fertility cults. God's repeated command for Israel to be "holy" (Leviticus 19:2) and "set apart" was a radical and counter-cultural call to moral and spiritual distinctiveness in a world rampant with practices God deemed utterly detestable. The threat of being "cut off" (Hebrew: kârath) was a severe legal and social penalty in ancient Near Eastern societies, signifying exclusion from the community, loss of inheritance, and often, premature death or divine judgment, serving to ensure the purity of the covenant people and the sanctity of their land.
Key Themes
This verse powerfully contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's intrinsic purity and His demand for His people to reflect that purity in their lives and practices. The concept of Covenant Obedience is central, as the "abominations" represent direct violations of the covenant stipulations, leading to severe consequences. The verse also highlights Divine Judgment and Retribution, demonstrating that God actively intervenes to punish sin and maintain the integrity of His covenant. Furthermore, it underscores the theme of Defilement of the Land, illustrating how human sin can pollute the very ground upon which God's people dwell, leading to the land's expulsion of its inhabitants, as seen in Leviticus 18:25. Ultimately, it reinforces God's commitment to maintaining a Distinct People set apart for His purposes.
Exposition and Analysis
Key Word Analysis
This term (H8441, תּוֹעֵבָה) signifies something utterly disgusting, repugnant, or abhorrent, especially in the sight of God. It is used repeatedly throughout Leviticus 18 to describe the forbidden sexual acts and child sacrifice, emphasizing their extreme moral and spiritual offensiveness. It is not merely a social taboo but an act that fundamentally violates divine order, defiles both the perpetrator and the land, and is an affront to God's holy character.
The word (H5315, נֶפֶשׁ) here refers to the entire living person or being. While often translated "soul," it encompasses the whole individual, including their vitality, appetite, and mind. In this context, it emphasizes that the judgment of being "cut off" is not merely against an isolated act but against the very life, identity, and comprehensive being of the individual who commits these detestable deeds. It underscores personal accountability and the comprehensive nature of the divine judgment, affecting the person in their entirety.
The verb (H3772, כָּרַת) is a primitive root meaning "to cut (off, down or asunder)." In this context, it denotes a severe, divinely ordained consequence that would remove the defiling individual from the midst of the holy people. Depending on the specific transgression and context within the Pentateuch, "cutting off" could signify execution by the community, banishment leading to loss of identity and livelihood, or a direct act of God causing premature death or the termination of one's lineage within the covenant line. Here, it points to a profound separation from the covenant community and its privileges, often implying divine judgment leading to the end of one's line or life within the promised land.
Verse Breakdown
"For whosoever shall commit any of these abominations"
This clause establishes the condition for the severe consequence, directly referencing the comprehensive list of prohibited sexual and ritualistic practices detailed in Leviticus 18:6-23. The phrase "whosoever" emphasizes universal individual responsibility, indicating that the judgment applies to any person—whether Israelite or sojourner—who engages in these acts, underscoring the non-negotiable and universally applicable nature of God's moral law within the covenant community.
"even the souls that commit [them]"
This phrase reiterates and intensifies the focus on the individual, ensuring no ambiguity regarding personal accountability. By using "souls" (nephesh), the text stresses that the entire person—their life, identity, and very being—is implicated in the sin. It highlights that the transgression is not merely an external act but signifies an internal defilement that warrants the severe penalty, underscoring the personal nature of the transgression and the comprehensive scope of the impending judgment.
"shall be cut off from among their people"
This is the declared and inevitable consequence. The passive voice ("shall be cut off") strongly implies divine agency, indicating that this is a judgment ordained and executed by God, often through the community's judicial actions or through direct divine intervention. Being "cut off from among their people" means expulsion from the covenant community, loss of all its benefits and protections, and often, premature death or the termination of one's lineage within Israel. It signifies a profound spiritual and social alienation, a removal from the sphere of God's blessing and protection within the land He had given them, ensuring the purity of the holy nation.
Literary Devices
Leviticus 18:29 employs several potent literary devices to convey its message with undeniable force and clarity. The most prominent is Legal Consequence, where a specific action (committing abominations) is directly and irrevocably linked to an explicit, severe penalty ("shall be cut off"). This creates a clear, covenantal cause-and-effect relationship, characteristic of biblical law, which emphasizes the non-negotiable nature of God's commands and the certainty of judgment for disobedience. The use of the all-encompassing "whosoever" and the emphatic "even the souls that commit them" employs Emphasis and underscores Individual Accountability, ensuring that no one can claim exemption and highlighting that the entire person is held responsible for their actions. Furthermore, the phrase "cut off from among their people" functions as a form of Euphemism or Understatement for a range of severe penalties, including social ostracism, banishment, or even capital punishment, all of which ultimately lead to the termination of the individual's participation in the covenant community. This phrase also carries a strong sense of Divine Judgment, implying that the ultimate removal is God's doing, maintaining the sanctity of His people and land against defilement.
Theological and Thematic Connections
Leviticus 18:29 profoundly underscores the absolute holiness of God and His unwavering demand for purity from His covenant people. It reveals that sin, particularly sexual immorality and idolatry, is not merely a social transgression but a defiling act that pollutes individuals, the community, and even the land itself. The concept of being "cut off" signifies a profound separation from God's favor and the blessings of the covenant, demonstrating God's righteous judgment against unrepentant sin and His commitment to preserving a holy people for His own name. This principle of divine judgment against sin, and the necessity of purity for fellowship with a holy God, resonates throughout Scripture, pointing to a God who cannot tolerate unholiness in His presence and who will act decisively to remove defilement from His midst.
Reflection and Application
Leviticus 18:29, though rooted in the Old Covenant's judicial system, offers timeless and profound principles for believers today. It serves as a stark reminder of the immense gravity of sin, particularly those acts that God unequivocally labels "abominations." In a contemporary culture that often trivializes sexual purity, redefines moral boundaries, and embraces practices contrary to biblical standards, this verse calls us to recognize God's unchanging standard of holiness. Our actions have profound implications, not only for our individual lives and spiritual well-being but also for the spiritual health and witness of our communities. It compels us to examine our own lives, repent of any unconfessed sin, and actively strive for purity in thought, word, and deed, knowing that God is eternally just and holy. It also reminds us that true, intimate fellowship with God requires walking in obedience to His revealed will, and that persistent, unrepentant sin can lead to spiritual alienation and a forfeiture of the blessings of His abiding presence.
Questions for Reflection
FAQ
What does "cut off from among their people" truly mean in this context?
In the context of Leviticus 18:29, "cut off from among their people" (Hebrew: kârath) signifies a severe, divinely ordained penalty for committing the listed abominations. Its precise manifestation could vary but generally encompassed:
Are the "abominations" listed in Leviticus 18 still relevant for Christians today?
While the specific judicial penalties of the Old Covenant (like being "cut off" by the community) are not directly applied to New Testament believers, the moral principles underlying the "abominations" in Leviticus 18 are indeed still profoundly relevant. The New Testament consistently upholds God's standards for sexual purity and unequivocally condemns idolatry. For example, 1 Corinthians 6:9-10 explicitly lists various forms of sexual immorality and other sins, stating that those who practice them will not inherit the kingdom of God. Similarly, Romans 1:24-32 describes God's judgment on those who exchange the truth for a lie and engage in various forms of sexual perversion. Therefore, while the covenant context has transitioned from national Israel to the Church, the moral abhorrence of these acts in God's eyes remains constant and applies to all who claim to follow Christ.
Christ-Centered Fulfillment
Leviticus 18:29, with its stark pronouncement of being "cut off" for committing abominations, powerfully foreshadows the ultimate, eternal consequence of humanity's rebellion against a holy God: spiritual separation and death. While the Old Covenant penalty was a physical and social cutting off from the earthly community of Israel, it pointed to the deeper spiritual reality of humanity's profound alienation from God due to sin, a truth poignantly articulated in Isaiah 59:2. Jesus Christ, however, stands as the perfect fulfillment and the singular solution to this dire problem. He willingly allowed Himself to be "cut off" from the Father's glorious presence on the cross, bearing the full weight of humanity's abominations and the divine judgment they justly deserved (Matthew 27:46). Through His unparalleled atoning sacrifice, those who place their faith in Him are no longer "cut off" but are miraculously "grafted in" to God's spiritual family, the true olive tree (Romans 11:17-24), and are gloriously reconciled to God (2 Corinthians 5:18-19). He bore the ultimate separation, the spiritual death that was our due, so that we might experience eternal communion, transforming the curse of being "cut off" into the boundless blessing of eternal life and uninterrupted fellowship with God through His precious blood (Hebrews 9:12).