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 20:10–21. His two-level outline is real structure in the source text, so it is rendered as structure.
Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it.
I.Lying with another man's wife was made a capital crime.
The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, Lev 20:10. Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job 31:11. It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Pro 2:17. It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see Joh 8:3-11.
II.Incestuous connections, whether by marriage or not.
1.Some of them were to be punished with death, as a man's lying with his father's wife, Lev 20:11. Reuben would have been put to death for his crime (Gen 35:22) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, Co1 5:1, Co1 5:5. A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, Lev 20:12, Lev 20:14, Lev 20:17.
2.Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife (Lev 20:19-21): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos 4:10. Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering.
III.The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, Lev 20:13, Lev 20:15, Lev 20:16. Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, Lev 20:18. For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints.
Continue studying Leviticus 20:13 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 20:13 delivers a severe divine judgment against homosexual acts, unequivocally declaring them an "abomination" and prescribing capital punishment for those who commit them. This pronouncement is embedded within a broader section of the Mosaic Law that meticulously outlines prohibited sexual relationships and other offenses against God's holiness, thereby emphasizing the absolute necessity of moral and ritual purity for Israel as a nation consecrated to Yahweh. It powerfully underscores God's unchanging standards for human sexuality and the profound gravity with which He views deviations from His divine design, reflecting His own holy character and the covenantal obligations of His chosen people to live distinctly.
Context
Literary Context
Leviticus 20:13 is strategically placed within Leviticus 18-20, a foundational legal corpus that meticulously defines the moral and ceremonial purity required of the covenant community. Chapter 18 delineates a comprehensive list of prohibited sexual relationships, including incest, bestiality, and homosexual acts, concluding with a stark warning that the very land would "vomit out" those who defiled it with such practices. Chapter 19 then expands upon general laws of holiness, encompassing social justice, ethical conduct, and proper worship. Chapter 20, where verse 13 is found, reiterates many of the prohibitions from chapter 18 but shifts its focus to the severe penalties for violating these laws, frequently prescribing capital punishment. This repetition and heightened emphasis on consequences underscore the extreme seriousness with which God regarded these transgressions, particularly those related to sexual purity and the sanctity of human life, such as child sacrifice to Molech, which is also condemned with capital punishment in this chapter. The verses immediately surrounding this passage detail severe penalties for various sexual sins, reinforcing the overarching theme of covenantal holiness and the need to purge evil from the community.
Historical & Cultural Context
Ancient Israel was divinely called to be a distinct and holy nation, set apart from the pervasive pagan cultures of their time, particularly the Egyptians from whom they had departed and the Canaanites whose land they were about to inhabit. The laws in Leviticus, including those governing sexual morality, served as a stark contrast to the prevalent and often depraved practices of these nations. For example, the Canaanites engaged in cultic prostitution, child sacrifice, and a wide array of sexual perversions as integral parts of their religious worship and daily life. Leviticus 18:3 explicitly warns Israel not to "do according to the doings of the land of Egypt" or "according to the doings of the land of Canaan." God's laws were designed to establish a righteous society that mirrored His holiness, ensuring the moral and spiritual integrity of the community. The severe penalties, including capital punishment, were not merely social taboos but divine judgments intended to purge evil from the community and prevent the defilement that had led to the expulsion of the previous inhabitants of the land. This context underscores that the prohibition against homosexual acts was not an isolated cultural norm but a fundamental aspect of God's moral law for His covenant people, distinguishing them from the corrupt practices of their neighbors.
Key Themes
Leviticus 20:13 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Israel's Call to Holiness. The verse reinforces the principle articulated in Leviticus 19:2, "You shall be holy, for I the Lord your God am holy," by demonstrating that God's holiness demands moral purity, especially in sexual conduct. This leads to the theme of Purity and Defilement, where specific acts are deemed "abominations" that defile individuals and the land itself, necessitating their removal to maintain the covenant community's sanctity. The severe penalty highlights the theme of Covenant Obligation and Divine Judgment, emphasizing that disobedience to God's commands has dire consequences, serving to purge evil and preserve the integrity of the nation. Finally, the verse underscores the theme of Distinction from Pagan Nations, as God's laws for Israel's sexual ethics stood in stark contrast to the idolatrous and immoral practices of the surrounding cultures, ensuring Israel remained a unique people set apart for Yahweh, as warned in Leviticus 18:24-28.
Exposition and Analysis
Key Word Analysis
This potent Hebrew term signifies something utterly detestable, repugnant, or morally offensive to God. It is consistently used throughout the Old Testament for practices that are anathema to God's character and established order, such as idolatry (Deuteronomy 7:25), child sacrifice (Deuteronomy 12:31), dishonest weights (Deuteronomy 25:16), and various sexual perversions (Leviticus 18:22). Its application here underscores the profound moral and spiritual gravity of the act, indicating a direct affront to God's nature, His divine design for creation, and His holy covenant.
This primitive root signifies "to die" or, causatively, "to kill." In the context of "they shall surely be put to death," it is part of a legal idiom employing the infinitive absolute before the finite verb, a construction that emphasizes certainty and severity. It literally translates as "dying, they shall die," or "they shall certainly be put to death." This phrase unequivocally indicates that the prescribed penalty is capital punishment, signifying that the transgression is so grievous that it warrants the forfeiture of life. It highlights the extreme seriousness with which God viewed these violations under the Old Covenant, establishing a clear and non-negotiable consequence for the act.
This term refers to blood, often in the context of life (as that which when shed causes death) or bloodshed. In the legal phrase "their blood [shall be] upon them," it signifies that the responsibility for their demise rests entirely upon the offenders themselves. It means that their death is a direct consequence of their own sin, and the community or those who execute the judgment are not guilty of shedding innocent blood. This idiom underscores that the act is not merely a social misstep but a capital offense against God's law, for which the perpetrators bear full culpability, and their guilt is undeniable and self-attested by their actions.
Verse Breakdown
"If a man also lie with mankind, as he lieth with a woman"
This clause precisely describes the specific act being condemned: a sexual act between two males that mimics the penetrative sexual act between a man and a woman. The comparative phrase "as he lieth with a woman" clarifies that the prohibition is against homosexual intercourse, emphasizing its deviation from the divinely ordained pattern for sexual union established in creation, which is inherently heterosexual and procreative.
"both of them have committed an abomination"
This declares the inherent nature of the act from God's perspective. It is not merely a custom or a personal preference, but an "abomination" (tôwʻêbah) in God's sight. This term denotes something utterly detestable and repugnant to God's holy character and His established order for creation and human relationships. The inclusion of "both of them" indicates that both the active and passive participants in the act are equally culpable before God's law, bearing shared responsibility for the transgression.
"they shall surely be put to death;"
This specifies the legal consequence for committing such an act under the Mosaic Covenant. The phrase "surely be put to death" is a strong legal idiom (infinitive absolute) emphasizing the certainty and severity of the capital punishment. This penalty underscores the extreme gravity with which God viewed this sin, considering it a direct and profound affront to His holiness, the sanctity of life, and the moral purity of the covenant community.
"their blood [shall be] upon them."
This final phrase assigns full responsibility for the death to the offenders themselves. It means that their execution is a just consequence of their own actions, and the community, in carrying out the divine judgment, is absolved of guilt for their deaths. It reinforces the idea that the sin is so heinous that it warrants the forfeiture of life, and the guilt is undeniable and self-inflicted, making their demise a righteous act of covenant enforcement rather than murder.
Literary Devices
Leviticus 20:13 employs several significant literary devices that amplify its message and underscore its gravity. The most prominent is Legal Language, characterized by its prescriptive and punitive nature ("If a man... they shall... be put to death"). This precise, declarative phrasing leaves no ambiguity regarding the prohibition and its severe consequences, functioning as a clear and binding statute within the Mosaic Law. The use of the term "abomination" (tôwʻêbah) functions as powerful Emotive Language and a form of Hyperbole, conveying the extreme detestability of the act in God's eyes. It signifies that the act is not merely forbidden, but utterly repugnant, highlighting the profound moral and spiritual offense it represents against God's nature. Furthermore, the phrase "as he lieth with a woman" functions as a Simile, drawing a direct comparison to emphasize the specific nature of the prohibited act—sexual intercourse—and its deviation from the normative, divinely ordained heterosexual union. Finally, the repetition of the legal formula "they shall surely be put to death; their blood [shall be] upon them" across various capital offenses in Leviticus (e.g., Leviticus 20:9, Leviticus 20:11, Leviticus 20:12) creates a strong sense of Parallelism and Emphasis, underscoring the severity, consistency, and divine origin of the judgment for these grave violations of God's covenant.
Theological and Thematic Connections
Leviticus 20:13 profoundly connects to the overarching theological theme of God's absolute holiness and His unyielding call for His people to reflect that holiness in every aspect of their lives, especially in their sexual ethics. The prohibition and severe penalty underscore that human sexuality is not merely a biological function or a matter of personal preference, but a sacred gift designed by God for procreation and intimate union exclusively within the covenant of marriage between a man and a woman, as established at creation. Deviations from this divine design are not just social transgressions but direct affronts to God's character and the created order, leading to defilement of both the individual and the community. The declaration of the act as an "abomination" signifies a fundamental incompatibility with God's nature, indicating a deep moral corruption that threatens the very fabric of the holy nation. While the specific civil penalties of the Mosaic Law are not directly applied in the New Covenant era, the underlying moral principles regarding sexual purity and God's design for human sexuality remain constant, rooted in His unchanging character and His eternal wisdom for human flourishing.
Reflection and Application
While the Mosaic Law's specific civil penalties, including capital punishment, are not directly applicable to believers under the New Covenant, the moral principles embedded in Leviticus 20:13 remain eternally relevant and binding. This verse serves as a powerful reminder of God's unchanging standard for human sexuality, a standard rooted in His holy character and His original design for humanity at creation. It calls believers to a profound understanding that sexual purity is not merely about avoiding certain acts, but about honoring God with our bodies, which are sacred temples of the Holy Spirit. Our sexuality, a precious gift from God, is to be expressed exclusively within the boundaries God has established—the covenant of marriage between one man and one woman—reflecting His wisdom and goodness for human flourishing and societal stability. This passage challenges us to critically examine our own lives and contemporary cultural assumptions against the backdrop of God's unchanging truth, prompting us to align our desires, behaviors, and convictions with His holy will. It also calls the church to uphold God's design for marriage and sexuality with unwavering truth and profound grace, ministering to all with compassion while faithfully proclaiming the entirety of God's Word.
Questions for Reflection
FAQ
Does the Old Testament's condemnation of homosexual acts apply to Christians today, given the New Covenant?
Yes, the moral principles underlying the Old Testament's condemnation of homosexual acts are affirmed and reiterated in the New Testament, indicating their enduring relevance and applicability for Christians. While the specific civil penalties of the Mosaic Law (such as capital punishment) are not directly applied under the New Covenant, the moral prohibitions remain. The New Testament consistently upholds God's original design for marriage as exclusively between a man and a woman, as Jesus Himself affirmed in Matthew 19:4-6. Furthermore, New Testament passages explicitly condemn homosexual acts as contrary to God's will and design. For instance, Romans 1:26-27 describes such acts as "unnatural" and a consequence of humanity's rejection of God, while 1 Corinthians 6:9-10 lists "men who practice homosexuality" among those who will not inherit the kingdom of God. These New Testament texts demonstrate that the moral standard of sexual purity, rooted in God's holy character and His created order, transcends the Old Covenant's specific legal framework and continues to apply to believers today as a reflection of His unchanging truth and righteousness.
Christ-Centered Fulfillment
Leviticus 20:13, with its severe condemnation of homosexual acts and prescription of capital punishment, finds its profound Christ-centered fulfillment not in the continuation of its civil penalty, but in the ultimate revelation of God's perfect holiness and the comprehensive solution to humanity's pervasive sin problem provided by Jesus Christ. The Law, including this verse, serves as a divine mirror, unequivocally exposing the depth of human sin and our utter inability to meet God's righteous standards on our own. It underscores that any deviation from God's perfect design for human sexuality is indeed an "abomination" that incurs divine wrath and merits spiritual death. Jesus, however, did not come to abolish the Law's moral demands but to fulfill them perfectly (Matthew 5:17). He lived a life of flawless obedience, including perfect sexual purity, and then offered Himself as the spotless Lamb of God, bearing the full penalty for all sin—including sexual sin—on the cross (2 Corinthians 5:21). Through His atoning sacrifice, Christ provides complete forgiveness, radical cleansing, and true liberation for all who repent and believe, transforming hearts and empowering believers by His indwelling Spirit to live in conformity with God's holy design (Romans 8:1-4). Thus, while the Law condemns and reveals our need for a Savior, Christ redeems, offering not death but eternal life and the Spirit-empowered ability to pursue genuine holiness in all areas, including sexuality, as a joyful response to His boundless grace and transformative power (Titus 2:11-14).