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 18:30 serves as a climactic and emphatic divine command, concluding the detailed statutes against illicit sexual practices and detestable customs outlined in the preceding verses of Chapter 18. It underscores the absolute necessity for Israel to uphold God's ordinances, warning against the moral and spiritual defilement that results from adopting the abominable practices of the surrounding pagan nations, thereby reiterating God's sovereign authority and their covenant obligation to maintain holiness.
Context
Literary Context
This verse functions as the capstone and ultimate warning for the entire chapter, which meticulously details a comprehensive list of prohibited sexual relationships and pagan practices. Beginning with general warnings against adopting the customs of Egypt and Canaan, as seen in Leviticus 18:1-5, the chapter systematically enumerates various forms of incest (Leviticus 18:6-18), followed by prohibitions against adultery (Leviticus 18:20), child sacrifice to Molech (Leviticus 18:21), homosexual acts (Leviticus 18:22), and bestiality (Leviticus 18:23). The verses immediately preceding 18:30, specifically Leviticus 18:24-29, issue a severe warning that the land itself had become defiled by these very practices when committed by its former inhabitants, and would "vomit out" Israel if they engaged in similar behaviors. Thus, 18:30 serves as a final, urgent call to obedience, linking their continued dwelling in the land directly to their moral purity and covenant faithfulness.
Historical & Cultural Context
The commands in Leviticus 18 were given to Israel as they stood on the threshold of the Promised Land, a region heavily populated by Canaanite peoples. Archaeological and historical evidence confirms that the "abominable customs" mentioned, such as child sacrifice, cultic prostitution, and various forms of sexual immorality, were deeply embedded in the religious and social fabric of Canaanite and other ancient Near Eastern cultures. For instance, the worship of deities like Baal and Asherah often involved ritualized sex acts, and Molech worship explicitly demanded child sacrifice. God's emphatic prohibition against these practices was not merely an arbitrary set of rules but a foundational call for Israel to be distinct and holy, setting them apart from the moral decay and spiritual darkness of the nations around them. This distinction was crucial for their identity as God's covenant people and for their survival and flourishing in the land that was promised to them, which had been defiled by the very practices Israel was now commanded to shun, as highlighted in Leviticus 18:25. Their obedience or disobedience would determine their fate in the land.
Key Themes
Leviticus 18 contributes significantly to the overarching theme of holiness that pervades the entire book of Leviticus. This chapter, culminating in verse 30, defines holiness not merely as ritual purity but as moral and ethical distinction, particularly in sexual conduct and worship. Another central theme is divine authority and sovereignty, emphasized by the recurring phrase "I am the LORD your God," which grounds all commands in God's unique identity and His covenant relationship with Israel. The chapter also strongly highlights the theme of covenant faithfulness and its consequences, illustrating that obedience leads to blessing and continued dwelling in the land, while disobedience leads to defilement and expulsion. Finally, the theme of separation from pagan practices is paramount, as Israel is explicitly commanded to shun the "abominable customs" of the surrounding nations, reinforcing their identity as a people set apart for God's purposes, a concept introduced early in the book, for example in Leviticus 11:44-45.
Exposition and Analysis
Key Word Analysis
This term (H4931) refers to a watch, custody, or charge, and by extension, an observance or duty. In the context of Leviticus, it denotes a divine imperative, a non-negotiable law handed down by God Himself. It emphasizes the authoritative and unchanging nature of God's commands, which are not subject to human negotiation or cultural adaptation. Keeping God's mishmereth is an act of obedience rooted in acknowledging His sovereignty and fulfilling one's covenantal duty.
This strong term (H8441) signifies something disgusting or abhorrent, especially in a moral sense. It is frequently used in the Old Testament to describe idolatry, severe sexual immorality, and child sacrifice—the very practices detailed in Leviticus 18. The use of tôwʻêbah conveys God's profound moral revulsion and highlights the inherent evil and spiritual pollution associated with these acts, which are not merely violations of law but an affront to His holy character and established order.
To become ṭâmêʼ (H2930) means to be rendered foul, especially in a ceremonial or moral sense, or contaminated. Here, it refers to a deep moral and spiritual corruption that results from engaging in the "abominable customs." This defilement renders an individual or the community unfit for God's presence, worship, or service, and directly jeopardizes their covenant relationship and their right to remain in the Promised Land. It underscores that sin has an inherent defiling power, impacting one's spiritual state and relationship with the Holy God.
Verse Breakdown
"Therefore shall ye keep mine ordinance"
This opening phrase establishes a direct causal link to the preceding commands and warnings. "Therefore" indicates that in light of the detailed prohibitions and the severe consequences for the land's previous inhabitants, obedience is the only logical and necessary response. "Mine ordinance" emphasizes that these are not human laws but divine decrees, rooted in God's holy character and His covenant with Israel. The imperative "shall ye keep" underscores the non-negotiable nature of this command, demanding active and diligent adherence.
"that [ye] commit not [any one] of these abominable customs, which were committed before you"
This clause specifies the negative command: Israel is to actively refrain from practicing the detestable acts just enumerated in the chapter. The phrase "any one" highlights the comprehensive nature of the prohibition—no compromise or partial obedience is acceptable. The reference to "which were committed before you" explicitly links these customs to the Canaanites and Egyptians, drawing a stark contrast between their corrupt ways and the purity God demands of His people. This serves as a potent warning and a call to radical distinction, emphasizing that Israel's moral conduct directly impacts their identity and destiny.
"and that ye defile not yourselves therein"
This explains the direct consequence of engaging in the forbidden customs: self-defilement. It's not merely an external act but an internal pollution that corrupts the individual and, collectively, the nation. This defilement is moral and spiritual, rendering them impure in God's sight and jeopardizing their covenant relationship. It emphasizes that sin has an inherent defiling power, impacting one's spiritual state and relationship with the Holy God, making them unfit for His presence and the blessings of the covenant.
"I [am] the LORD your God"
This powerful divine self-attestation serves as the ultimate ground for all the commands. "I am the LORD" (Yahweh) asserts God's unique, self-existent, and sovereign nature, the covenant-keeping God. "Your God" (Elohim) reminds Israel of their special, exclusive relationship with Him, established through the covenant. This declaration functions as both a statement of authority and a reminder of relationship, implying that obedience flows from acknowledging who God is and who they are in relation to Him. It is the ultimate motivation for holiness and distinction, sealing the seriousness and divine origin of the preceding commands.
Literary Devices
Leviticus 18:30 employs several powerful literary devices to convey its urgent message. Recapitulation is evident as the verse summarizes and reinforces the entire chapter's prohibitions, serving as a concluding warning and a final call to action. Contrast is central, sharply delineating Israel's commanded holiness from the "abominable customs" of the nations "before you," thereby emphasizing their unique covenant identity and calling to be set apart. The phrase "I am the LORD your God" functions as a Divine Self-Attestation or Formulaic Declaration, a recurring motif throughout Leviticus that grounds the commands in God's supreme authority and covenant faithfulness, lending immense weight and solemnity to the injunction. Furthermore, the language of "defile not yourselves" employs Metaphorical Language, where moral and spiritual impurity is equated with physical or ritual uncleanness, highlighting the profound and pervasive impact of sin on one's relationship with God and the community. The verse also functions as a strong Exhortation or Warning, using imperative language to impress upon the Israelites the gravity of obedience and the dire consequences of disobedience, including the land "vomiting them out" (implied from previous verses).
Theological and Thematic Connections
Leviticus 18:30 encapsulates core theological themes of holiness, divine authority, and the nature of covenant relationship. God's absolute demand for Israel's moral and spiritual purity flows directly from His own inherent holiness. The "ordinances" are not arbitrary but reflect His character, establishing a clear boundary between His people and the surrounding pagan cultures. The warning against "abominable customs" underscores the defiling power of sin, particularly those acts that are an affront to God's created order and His moral law. Obedience is presented not merely as a legal requirement but as essential for maintaining their covenant identity, enjoying God's presence, and securing their dwelling in the Promised Land. This verse highlights that true worship involves living a life set apart, reflecting God's purity in all spheres of life, demonstrating that ethical conduct is inseparable from devotion to God.
Reflection and Application
Leviticus 18:30 speaks powerfully to believers today, transcending its ancient context to reveal timeless principles of God's character and His expectations for His people. While the specific ceremonial laws of the Old Covenant are fulfilled in Christ, the underlying call to holiness, moral purity, and separation from the world's corrupting influences remains profoundly relevant. We are called to live lives that reflect God's character, resisting cultural norms and practices that contradict biblical truth, just as Israel was to distinguish itself from the Canaanites. Our bodies are temples of the Holy Spirit, and we are to honor God with them, striving for personal and communal purity in thought, word, and deed. This requires discernment, courage, and a deep commitment to God's Word, allowing it to shape our values and choices in a world often at odds with divine truth. Our obedience is not for earning salvation but is a grateful response to the God who has redeemed us and called us His own, a demonstration of our love and allegiance.
Questions for Reflection
FAQ
What does "abominable customs" specifically refer to in Leviticus 18:30?
In Leviticus 18:30, "abominable customs" (Hebrew: tôwʻêbah for "abominable," H8441, and chuqqâh for "customs," H2708) refers specifically to the list of severe moral and religious transgressions detailed throughout the preceding verses of Leviticus 18. These include various forms of incest, adultery, child sacrifice to Molech, homosexual acts, and bestiality. These practices were characteristic of the pagan nations, particularly the Canaanites, who inhabited the land Israel was about to enter. God declared them "abominable" because they were utterly repugnant to His holy character, violated His created order, and brought defilement upon both the individuals involved and the land itself, leading to severe divine judgment.
Why is God's declaration "I am the LORD your God" so important at the end of this chapter?
The declaration "I am the LORD your God" (Hebrew: Ani Yahweh Eloheikhem) is a crucial theological anchor at the conclusion of Leviticus 18. It serves multiple vital functions. Firstly, it asserts God's absolute sovereignty and authority to issue these commands; they are not suggestions but divine decrees from the Creator and Sustainer of all things. Secondly, it reminds Israel of their covenant relationship with Him – He is their God, who delivered them from slavery in Egypt and entered into a special covenant with them at Sinai. This relationship implies both His faithfulness to them and their obligation to obey Him exclusively. Thirdly, it underscores the basis for holiness: Israel is to be holy because their God is holy, and their moral conduct reflects their relationship with Him. This declaration transforms the commands from mere legal statutes into expressions of a relational and theological imperative, emphasizing that obedience is a response of love and allegiance to the God who has chosen them and set them apart, as seen throughout the book of Leviticus and the broader Pentateuch.
Christ-Centered Fulfillment
Leviticus 18:30, with its stern warning against defilement and its call to keep God's ordinances, finds its ultimate fulfillment and deepest meaning in Jesus Christ. The Old Covenant law, including these moral statutes, revealed God's perfect standard and humanity's inherent inability to meet it, leading to pervasive defilement and separation from a holy God. Christ, however, is the perfect embodiment of God's ordinance, living a life of flawless obedience and purity, untainted by any "abominable custom" or sin (Hebrews 4:15). Through His atoning sacrifice on the cross, Jesus bore the defilement of our sin, cleansing us not merely ceremonially but spiritually and eternally (Hebrews 9:14). In the New Covenant, the power to "keep God's ordinance" and "not defile ourselves" is no longer dependent on human effort alone but is enabled by the indwelling Holy Spirit, whom Christ sends to empower believers to walk in newness of life and holiness (Romans 8:3-4 and Ezekiel 36:27). Thus, while the law exposed sin and demanded holiness, Christ provides both the perfect example and the divine enablement for His followers to live lives set apart, honoring Him as "the LORD our God" not by external adherence to a code, but by transformed hearts and minds, becoming living temples of His Spirit (1 Corinthians 6:19-20). This new life in Christ fulfills the spirit of the law's demand for holiness, enabling believers to truly be a distinct people for God's glory.