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 18:1–5.
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.
Historical interpretation
Four Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. [Leviticus 18:5] Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. [Leviticus 18:5] But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall be saved.
“The man who carries out the law will find life through it.” Scripture did not say he will find life through it, in the sense that through the law he will live in heaven, but he will find life through it to the extent that what he merits, he reaps in the present world.
The righteousness of the law, of which it is said that if a man does it he shall live in it, is set forth to this end: that every man may recognize his own infirmity. It is not in his own strength or through the letter of the law (which cannot be) but only by receiving through faith the favor of the Justifier that he may attain and do and live in righteousness.
For the law promises those who practice it not the rewards of the heavenly kingdom but the consolations of this life when it says, “The one who does these things shall live in them.” But the Lord says to his disciples, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.”
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Summary
Leviticus 18:5 stands as a pivotal declaration within the Mosaic Covenant, articulating the foundational principle that faithful adherence to God's divine statutes and judgments is the pathway to a flourishing and blessed life. This verse serves as the theological bedrock for the subsequent detailed moral and sexual prohibitions in the chapter, emphasizing that obedience to Yahweh's commands is not merely an act of piety but the very means by which Israel would maintain its distinct identity, secure its well-being, and ensure its continued dwelling in the Promised Land, all under the sovereign authority of the Lord who established the covenant.
Context
Literary Context
Leviticus 18:5 is strategically positioned as a foundational principle preceding a comprehensive list of forbidden sexual practices and detestable acts, which extends through the remainder of chapter 18. This chapter, in turn, is an integral part of the larger section of Leviticus (chapters 17-26) often referred to as the "Holiness Code," which emphasizes God's call for His people to be holy as He is holy. Following the detailed instructions for sacrifices and priestly conduct (Leviticus 1-10) and laws concerning ritual purity and uncleanness (Leviticus 11-16), chapter 18 shifts the focus to moral and ethical holiness in daily life, particularly concerning family relationships and sexual conduct. The introductory verses (Leviticus 18:1-4) establish God's command for Israel to live distinctly from the surrounding nations, setting the stage for the specific prohibitions that follow this foundational principle of life through obedience.
Historical & Cultural Context
At the time of the giving of the Law, Israel was positioned between the powerful and morally corrupt cultures of Egypt, from which they had just been delivered, and Canaan, the land they were about to inherit. Leviticus 18:3 explicitly warns Israel not to follow the practices of either of these nations, stating, "You shall not do according to the deeds of the land of Egypt in which you lived, and you shall not do according to the deeds of the land of Canaan to which I am bringing you; nor shall you walk in their statutes." The surrounding cultures were characterized by pervasive idolatry, child sacrifice, and various forms of sexual immorality, including incest, adultery, bestiality, and cultic prostitution, which were often intertwined with their religious worship. God's commands in Leviticus 18, therefore, served to establish Israel as a holy nation, distinct from the pagan practices that defiled the land and its inhabitants. Obedience to these "statutes" and "judgments" was not merely a matter of personal piety but was crucial for the nation's corporate identity, its covenant relationship with God, and its continued enjoyment of the blessings of the Promised Land. Disobedience, conversely, would lead to the land "vomiting out" its inhabitants, as it had done with the Canaanites (Leviticus 18:28).
Key Themes
Leviticus 18:5 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness, as God calls His people to be set apart from the nations through their obedience to His moral and ritual laws. This verse establishes that the path to a holy life is through active adherence to God's commands. Relatedly, it underscores the theme of Covenant Obedience and Blessing, where God's promises of life and flourishing are directly tied to Israel's faithfulness to the covenant stipulations. The concept of Divine Authority is also paramount, as the phrase "I am the LORD" repeatedly grounds the commands in Yahweh's sovereign identity and power. Furthermore, the verse implicitly highlights the theme of Distinction from Paganism, setting Israel's ethical and moral standards in stark contrast to the abominable practices of the surrounding cultures, ensuring that Israel's identity as God's chosen people is preserved through their unique way of life (Leviticus 20:26).
Exposition and Analysis
Key Word Analysis
This term (H2708) refers to an enactment or an appointment, signifying divine decrees or prescribed rules. These are God's non-negotiable requirements, often understood as fixed ordinances or laws etched in stone, reflecting His character and will. In the context of Leviticus, chuqqâh often pertains to the ceremonial and ritual laws, as well as broader moral principles that distinguish Israel from other nations, serving as a foundational framework for their covenant relationship with God.
This word (H4941) denotes a verdict, a sentence, or a formal decree, especially a divine law or ordinance. While chuqqâh are fixed decrees, mishpâṭ often relates to the application of these principles in specific cases, particularly in matters of civil and social justice. Together, "statutes and judgments" encompass the full breadth of God's revealed law, covering both His divine commands and their practical application in daily life, ensuring justice and order within the community.
This primitive root (H2425) signifies more than mere physical existence; it encompasses vitality, prosperity, flourishing, and well-being in a holistic sense. In the Old Testament covenant, "to live" in God's statutes meant to experience a full, blessed life marked by health, safety, peace, and national flourishing within the covenant land. It implied enjoying God's favor, maintaining a right relationship with Him, and experiencing the abundance of His provision, in stark contrast to the death, destruction, and expulsion that resulted from disobedience.
Verse Breakdown
"Ye shall therefore keep my statutes, and my judgments"
This opening clause functions as a direct divine imperative, linking back to the preceding verses (Leviticus 18:1-4) which establish God's unique relationship with Israel and His command for them to live distinctly from the pagan nations. The possessive "my" emphasizes the divine origin and absolute authority of these laws; they are not human constructs but God's own decrees, revealing His character and His will for His people. The command to "keep" (Hebrew, shâmar, H8104, to guard, observe, obey) implies diligent attention, faithful adherence, and active obedience to the entirety of God's revealed will.
"which if a man do, he shall live in them"
This is a conditional clause that articulates the covenantal promise. The phrase "if a man do" (Hebrew, ʾăsher yaʿăśeh ʾōṯām, H834, H6213) highlights the necessity of active performance and obedience by any individual within the covenant community. The promise "he shall live in them" signifies the direct, holistic consequence of such obedience: a flourishing, blessed life. As explored in the Key Word Analysis, "live" here is comprehensive, encompassing physical health, material prosperity, social stability, and spiritual well-being within the covenant community, all experienced in the context of God's favor. The phrase "in them" implies that true and abundant life is found within the framework and boundaries of God's commands, not apart from them.
"I am the LORD"
This is a powerful divine self-attestation, frequently used in Leviticus (and throughout the Pentateuch) to underscore the authority and identity of the Lawgiver. "The LORD" (Hebrew, YHWH, H3068, Yahweh) refers to the covenant God of Israel, the self-Existent and Eternal One who delivered them from slavery and entered into a special relationship with them. This declaration serves as the ultimate ground for the commands; they are not arbitrary rules but the authoritative pronouncements of the sovereign, faithful, and holy God who has revealed Himself to His people and demands their exclusive allegiance and obedience.
Literary Devices
Leviticus 18:5 employs several significant literary devices that amplify its theological weight and practical implications. The most prominent is Divine Self-Attestation, exemplified by the concluding phrase "I am the LORD." This formula, frequently used throughout Leviticus, serves to ground the preceding commands in the absolute authority and covenantal identity of Yahweh, the covenant-making and covenant-keeping God. It reinforces the gravity and non-negotiable nature of the laws. The verse also functions as a Conditional Clause ("which if a man do, he shall live in them"), clearly outlining the reciprocal relationship between human obedience and divine blessing. This establishes a direct cause-and-effect dynamic within the covenant, where life and flourishing are contingent upon adherence to God's will. Furthermore, the pairing of "statutes" and "judgments" can be seen as a form of Merism, where two distinct but related terms are used to encompass the totality of God's divine law, covering both His fixed decrees (chuqqâh) and their practical application in justice and equity (mishpâṭ). The promise of "live" itself is a powerful Symbol of holistic well-being, encompassing not just physical existence but spiritual vitality, prosperity, and communion with God, representing the full scope of covenant blessing.
Theological and Thematic Connections
Leviticus 18:5 articulates a fundamental principle of the Old Covenant: life and blessing are contingent upon obedience to God's revealed will. This verse highlights God's desire for His people to flourish, and it establishes the Law as the means by which they could experience His favor and maintain their distinct identity as a holy nation. However, its theological significance deepens profoundly when viewed through the lens of the New Testament. While the Old Covenant promised life for perfect obedience, humanity's inherent sinfulness made such perfect obedience impossible, thus revealing the Law's inability to grant ultimate spiritual life. The Law, therefore, served to expose sin and demonstrate humanity's need for a different kind of righteousness—one not based on works, but on faith, revealing that salvation is by grace.
Reflection and Application
Leviticus 18:5, though rooted in the Old Covenant, carries profound implications for believers today. It reminds us that God's commands are not arbitrary burdens but are designed for our true flourishing and well-being. Even under the New Covenant of grace, God's moral standards, expressed in His "statutes and judgments," remain timeless expressions of His holy character and His desire for humanity to live in alignment with His good design. This verse underscores the seriousness of sin: deviation from God's ways inevitably leads away from true life and blessing, demonstrating the inherent consequences of disobedience. Most importantly, it powerfully illustrates why salvation cannot be earned through law-keeping. Since no one can perfectly "do" all of God's statutes and judgments to "live in them" in the ultimate, eternal sense, we are driven to recognize our utter dependence on God's grace and the perfect righteousness of Jesus Christ. Our redeemed lives, then, are not about striving to earn life, but about living out of the life already given to us through Christ, motivated by love and gratitude, seeking to obey His will not out of compulsion but as an an expression of our new identity and transformation in Him. This obedience becomes a joyful response to the salvation we have freely received.
Questions for Reflection
FAQ
Does Leviticus 18:5 mean that salvation is earned by keeping the Law?
In its immediate Old Testament context, Leviticus 18:5 describes the pathway to a blessed, prosperous life within the Mosaic Covenant for the nation of Israel. It emphasizes that physical and national well-being in the Promised Land was contingent upon obedience to God's commands. However, the New Testament, particularly through the Apostle Paul, clarifies that while the Law promised life for perfect obedience, no human being could perfectly fulfill its demands. As Paul states in Romans 3:23, "for all have sinned and fall short of the glory of God." Therefore, salvation, which is eternal spiritual life and right standing with God, cannot be earned by keeping the Law. Instead, it is a gift received by grace through faith in Jesus Christ, who perfectly fulfilled the Law on our behalf (Ephesians 2:8-9). The Law served to reveal sin and point humanity to its need for a Savior.
What does "he shall live in them" mean for Christians today?
For Christians today, "he shall live in them" takes on a deeper, spiritual meaning, fulfilled in Christ. While we are no longer under the Mosaic Law as a system for salvation, the moral principles embedded in God's "statutes and judgments" remain timeless expressions of His character and His will for human flourishing. When we "do" God's will—not to earn salvation, but out of love and obedience to Christ—we experience a form of "life" that includes spiritual vitality, peace, joy, and a deepening relationship with God. This life is not earned but is a fruit of our union with Christ, who is the source of all true life (John 14:6). Our obedience becomes an expression of our gratitude and a pathway to experiencing the fullness of the abundant life that Jesus promised (John 10:10).
Christ-Centered Fulfillment
Leviticus 18:5, with its promise of "life" through perfect obedience to the Law, finds its ultimate and profound fulfillment in Jesus Christ. The Old Covenant principle that "the one who does these things will live by them" (as quoted by Paul in Romans 10:5 and Galatians 3:12) perfectly describes Christ's own life. Jesus alone perfectly "did" all of God's statutes and judgments, living a sinless life in complete obedience to the Father's will (Hebrews 4:15). Because humanity could not achieve this perfect obedience, the Law became a curse, revealing our inability to earn life and our desperate need for a Savior (Galatians 3:10). Christ, however, redeemed us from this curse by becoming a curse for us on the cross, bearing the penalty for our disobedience (Galatians 3:13). He did not merely obey the Law; He embodied it, becoming the very source of true life. Through faith in Him, we are not only declared righteous (imputed with His perfect obedience) but are also given new spiritual life (Romans 5:17). Thus, the "life" promised in Leviticus 18:5, which was unattainable through human effort, is now freely given to all who believe in the One who perfectly fulfilled the Law and conquered death itself, offering resurrection and eternal life to all who trust in Him (John 11:25).