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 18:1–5.
After divers ceremonial institutions, God here returns to the enforcement of moral precepts. The former are still of use to us as types, the latter still binding as laws. We have here, 1. The sacred authority by which these laws are enacted: I am the Lord your God (Lev 18:1, Lev 18:4, Lev 18:30), and I am the Lord, Lev 18:5, Lev 18:6, Lev 18:21. "The Lord, who has a right to rule all; your God, who has a peculiar right to rule you." Jehovah is the fountain of being, and therefore the fountain of power, whose we are, whom we are bound to serve, and who is able to punish all disobedience. "Your God to whom you have consented, in whom you are happy, to whom you lie under the highest obligations imaginable, and to whom you are accountable." 2. A strict caution to take heed of retaining the relics of the idolatries of Egypt, where they had dwelt, and of receiving the infection of the idolatries of Canaan, whither they were now going, Lev 18:3. Now that God was by Moses teaching them his ordinances there was aliquid dediscendum - something to be unlearned, which they had sucked in with their milk in Egypt, a country noted for idolatry: You shall not do after the doings of the land of Egypt. It would be the greatest absurdity in itself to retain such an affection for their house of bondage as to be governed in their devotions by the usages of it, and the greatest ingratitude to God, who had so wonderfully and graciously delivered them. Nay, as if governed by a spirit of contradiction, they would be in danger, even after they had received these ordinances of God, of admitting the wicked usages of the Canaanites and of inheriting their vices with their land. Of this danger they are here warned, You shall not walk in their ordinances. Such a tyrant is custom that their practices are called ordinances, and they became rivals even with God's ordinances, and God's professing people were in danger of receiving law from them. 3. A solemn charge to them to keep God's judgments, statutes, and ordinances, Lev 18:4, Lev 18:5. To this charge, and many similar ones, David seems to refer in the many prayers and professions he makes relating to God's laws in the 119th Psalm. Observe here, (1.) The great rule of our obedience - God's statutes and judgments. These we must keep to walk therein. We must keep them in our books, and keep them in our hands, that we may practise them in our hearts and lives. Remember God's commandments to do them, Psa 103:18. We must keep in them as our way to travel in, keep to them as our rule to work by, keep them as our treasure, as the apple of our eye, with the utmost care and value. (2.) The great advantage of our obedience: Which if a man do, he shall live in them, that is, "he shall be happy here and hereafter." We have reason to thank God, [1.] That this is still in force as a promise, with a very favourable construction of the condition. If we keep God's commandments in sincerity, though we come short of sinless perfection, we shall find that the way of duty is the way of comfort, and will be the way to happiness. Godliness has the promise of life, Ti1 4:8. Wisdom has said, Keep my commandments and live: and if through the Spirit we mortify the deeds of the body (which are to us as the usages of Egypt were to Israel) we shall live. [2.] That it is not so in force in the nature of a covenant as that the least transgression shall for ever exclude us from this life. The apostle quotes this twice as opposite to the faith which the gospel reveals. It is the description of the righteousness which is by the law, the man that doeth them shall live en autois - in them (Rom 10:5), and is urged to prove that the law is not of faith, Gal 3:12. The alteration which the gospel has made is in the last word: still the man that does them shall live, but not live in them; for the law could not give life, because we could not perfectly keep it; it was weak through the flesh, not in itself; but now the man that does them shall live by the faith of the Son of God. He shall owe his life to the grace of Christ, and not to the merit of his own works; see Gal 3:21, Gal 3:22. The just shall live, but they shall live by faith, by virtue of their union with Christ, who is their life.
Continue studying Leviticus 18:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Leviticus 18:3 serves as a foundational divine mandate, explicitly commanding ancient Israel to reject the depraved moral and religious practices of both Egypt, their land of former enslavement, and Canaan, the land they were about to inherit. This verse establishes a clear and non-negotiable boundary for God's covenant people, underscoring His call for them to be a distinct, holy nation defined solely by His righteous standards rather than by the corrupt customs and ordinances of the surrounding pagan cultures.
Context
Literary Context
Leviticus 18:3 stands at the very threshold of a comprehensive chapter detailing prohibitions against various forms of sexual immorality and pagan worship practices. This verse acts as a programmatic statement, setting the overarching theological and ethical framework for the specific laws that follow in Leviticus 18. It is part of the broader "Holiness Code" (Leviticus 17-26), which emphasizes God's call for Israel to reflect His own holiness in every aspect of their lives, from ritual purity to social and moral conduct. The general prohibition here precedes and undergirds the particular prohibitions against incest, adultery, child sacrifice, and other abominations, establishing the absolute necessity of Israel's separation from the practices of the nations.
Historical & Cultural Context
The Israelites had recently been delivered from over 400 years of bondage in Egypt, a civilization steeped in polytheism, animal worship, and various forms of ritualistic and social practices that were anathema to Yahweh's commands. They were now poised to enter the Promised Land of Canaan, a region notorious for its deeply entrenched paganism, including the worship of deities like Baal and Asherah, ritual prostitution, and the horrific practice of child sacrifice to Molech, as condemned in passages like Deuteronomy 12:29-31. God's directive in this verse was crucial for preserving Israel's unique identity as His covenant people. Without a clear and absolute demarcation from the pervasive cultural and religious norms of both their past and future environments, Israel risked assimilation and moral decay, jeopardizing their relationship with God and their very existence as a distinct nation. This command was a vital safeguard against spiritual syncretism and moral compromise.
Key Themes
This verse introduces the overarching theme of Holiness and Separation, which is central to the entire book of Leviticus. God calls Israel to be a people set apart, reflecting His own holy character, as articulated in Leviticus 19:2. It also underscores the theme of Covenant Fidelity, emphasizing that obedience to God's commands and rejection of pagan practices are essential for maintaining their special relationship with Yahweh and enjoying the blessings of the land, a principle reiterated throughout the Pentateuch, particularly in Deuteronomy 7:1-6. Furthermore, it highlights the pervasive theme of Warning Against Idolatry and Immorality, which is a constant concern for Israel's spiritual well-being, as seen in the consequences of disobedience throughout their history, such as the events described in Numbers 25.
Exposition and Analysis
Key Word Analysis
Drawing from H4639, this term signifies an "action," "deed," or "work," encompassing the totality of practices, customs, and behaviors. In this context, it refers to the comprehensive lifestyle, religious rituals, and moral conduct of the Egyptians and Canaanites. The prohibition extends beyond isolated acts to the very fabric and output of their cultural and spiritual existence.
This primitive root means "to go or come," but frequently carries the figurative sense of one's manner of life, a sustained pattern of behavior, or a chosen path. When Israel is commanded "not to walk" in their ordinances, it implies a complete rejection of their entire way of life, their ethical foundations, and their societal trajectory.
Derived from H2708, this feminine noun denotes an "enactment," "statute," "decree," or "custom." It refers to the established legal, religious, and social systems that governed these pagan nations. These "ordinances" were deeply intertwined with their idolatrous worship and immoral practices, forming the very framework of their societies. The prohibition demands a rejection of their entire worldview and ethical systems.
Verse Breakdown
"After the doings of the land of Egypt, wherein ye dwelt, shall ye not do:"
This clause explicitly forbids Israel from imitating the practices they had observed and perhaps even participated in during their long sojourn in Egypt. It serves as a stern warning against backsliding into the idolatry, moral laxity, and oppressive social structures characteristic of their former land of bondage.
"and after the doings of the land of Canaan, whither I bring you, shall ye not do:"
Parallel to the first prohibition, this clause warns against the pervasive and corrupt practices of the land they were about to inherit. It anticipates the moral and religious temptations Israel would face upon entering Canaan, where idolatry, cultic prostitution, and child sacrifice were deeply ingrained in society. This command underscores the need for proactive and vigilant resistance to future cultural contamination.
"neither shall ye walk in their ordinances."
This final, emphatic clause broadens the prohibition beyond mere "doings" (individual actions or customs) to encompass the entire "ordinances" or established systems of these nations. "To walk" in biblical language often signifies one's manner of life, a sustained pattern of behavior, or a chosen path. Thus, Israel was commanded not to adopt or follow the foundational laws, decrees, or ethical frameworks that governed Egyptian and Canaanite societies, demanding a complete separation from their worldview and ethical systems.
Literary Devices
The verse employs several powerful literary devices to convey its absolute command. Repetition is prominent, with the phrase "shall ye not do" appearing twice, emphasizing the non-negotiable and absolute nature of the prohibition against adopting foreign practices. This repetition creates a sense of urgency and underscores divine authority. Parallelism is also evident in the structure, contrasting "the land of Egypt" with "the land of Canaan," and applying the same prohibition to both. This highlights the pervasive nature of the threat from all ungodly cultures, past and future. Finally, the verse establishes a stark Contrast between the "doings" and "ordinances" of Egypt and Canaan and the implied righteous "doings" and "ordinances" of Yahweh, which Israel is called to embrace. This contrast sets the stage for the fundamental theological theme of Israel's distinctiveness and holiness, demanding a clear demarcation from the surrounding world.
Theological and Thematic Connections
Leviticus 18:3 establishes the foundational principle that Israel's identity and well-being are intrinsically linked to their distinctiveness from the nations. God's call for them to be "holy" (קָדוֹשׁ, qadosh – set apart) is not merely a ritualistic demand but a comprehensive ethical and moral imperative. Their separation from the "doings" and "ordinances" of Egypt and Canaan was essential for maintaining their covenant relationship with Yahweh, who is Himself holy and righteous. This command underscores God's sovereignty over all aspects of life and His desire for a people who reflect His character in their conduct, demonstrating that true freedom and blessing come from aligning with divine law, not from conforming to human traditions or cultural trends.
Reflection and Application
The timeless command in Leviticus 18:3 resonates profoundly with believers today, serving as a vital call to spiritual discernment and ethical non-conformity in a world often at odds with God's truth. Just as ancient Israel was to be a distinct people, so too are Christians called to live lives that reflect the character of Christ amidst prevailing cultural norms. This requires a conscious and continuous evaluation of entertainment, ideologies, social trends, and moral standards, rejecting those that contradict biblical principles. Our identity as followers of Christ should lead to a distinctive lifestyle that honors God, upholds His unchanging moral standards, and serves as a compelling witness to a world in need of His light. True freedom and flourishing are found not in blending in, but in boldly living out God's righteous ways.
Questions for Reflection
FAQ
Why does God specifically mention Egypt and Canaan as examples of forbidden practices?
God specifically mentions Egypt and Canaan because they represent the two most significant cultural and spiritual influences on Israel's journey. Egypt was the land of their past bondage, where they had been exposed to pervasive idolatry and moral corruption for centuries. The command against Egyptian "doings" served as a warning against reverting to the paganism they had just been delivered from, emphasizing that liberation from physical slavery must be accompanied by spiritual freedom. Canaan, on the other hand, was the land of their future inheritance, a place flowing with milk and honey but also deeply steeped in abhorrent practices such as child sacrifice, cultic prostitution, and rampant idolatry, as described in Numbers 33:55. By prohibiting the "doings" and "ordinances" of both nations, God provided a comprehensive warning against adopting any ungodly practices, whether from their past experiences or their future environment. It underscored the absolute necessity for Israel to maintain a distinct, holy identity as God's covenant people, separate from the depravity of the world around them, ensuring their fidelity and flourishing in the Promised Land (Deuteronomy 6:10-12).
Christ-Centered Fulfillment
While Leviticus 18:3 was given to ancient Israel, its underlying principle finds profound Christ-centered fulfillment in the New Covenant. The Old Testament call for Israel to be "set apart" from the defilement of surrounding nations foreshadows the New Testament's call for believers to be a holy people, distinct from the "doings" and "ordinances" of the world system (κοσμος, kosmos). Jesus Christ perfectly embodied this separation, living a life of absolute obedience to God's will, untainted by the sin of the world. Through His atoning sacrifice and resurrection, believers are now made new creations in Him (2 Corinthians 5:17), empowered by the Holy Spirit to "walk by the Spirit" rather than by the "flesh" or the ways of the world (Galatians 5:16). The "land" for the Christian is now the Kingdom of God, and our calling is to live as citizens of this heavenly realm, setting our minds on things above, not on earthly things (Colossians 3:1-2). This means actively resisting conformity to the patterns of this world and being transformed by the renewing of our minds, so that we may prove what the will of God is—that which is good, acceptable, and perfect (Romans 12:2). Ultimately, the holiness commanded in Leviticus 18:3 is realized in Christ, who enables us to be holy in all our conduct, just as He who called us is holy (1 Peter 1:15-16).