Even the land has become defiled, so I am punishing it for its sin, and the land will vomit out its inhabitants. Even the landThe Hebrew word for "land" is "eretz," which can refer to the earth, a country, or a specific territory. In the context of Leviticus, it refers to the Promised Land, a sacred space given by God to the Israelites. The land is not just a physical space but a covenantal gift, symbolizing God's promise and presence. The defilement of the land indicates a breach of this divine covenant, emphasizing the interconnectedness of the people's actions and the land's sanctity. has become defiled
The Hebrew root "ṭāmē'" means to be unclean or impure. In Levitical law, defilement is a serious condition that affects one's relationship with God and the community. The land's defilement suggests that the sins of the people have spiritual and physical consequences, impacting the very ground they inhabit. This highlights the biblical principle that sin is not just a personal issue but has communal and environmental repercussions. so I am punishing it
The phrase indicates divine retribution. The Hebrew root "pāqad" can mean to visit, appoint, or punish. Here, it underscores God's active role in maintaining justice and holiness. The punishment is not arbitrary but a response to the violation of divine law. It serves as a reminder of God's sovereignty and the moral order He established, where sin leads to consequences. for its iniquity
"Iniquity" comes from the Hebrew word "ʿāwōn," which denotes guilt or sin, often implying a twisting or perversion of what is right. The use of this term suggests a deep-seated moral corruption that has permeated the land. It reflects the biblical understanding that sin distorts God's creation and order, necessitating divine intervention to restore righteousness. and the land will vomit out its inhabitants
The vivid imagery of the land "vomiting" its inhabitants uses the Hebrew word "qāyā'," which means to spew out. This metaphor conveys the idea of the land rejecting the people due to their abominations. It serves as a powerful warning of the consequences of sin, illustrating that the land itself cannot tolerate the weight of iniquity. This expulsion is both a judgment and a purification, aiming to cleanse the land and restore its holiness. Persons / Places / Events 1. The IsraelitesThe primary audience of Leviticus, receiving God's laws through Moses. 2. The Land of CanaanThe land promised to the Israelites, which is described as being defiled by the practices of its current inhabitants. 3. The CanaanitesThe original inhabitants of the land, whose practices are considered abominable by God. 4. MosesThe prophet and leader through whom God delivers His laws and commandments to the Israelites. 5. GodThe divine lawgiver, establishing moral and ceremonial laws for His people. Teaching Points The Seriousness of SinSin has consequences not only for individuals but also for communities and even the land itself. God's Holiness and JusticeGod's response to sin is rooted in His holy nature and His commitment to justice. The Call to HolinessBelievers are called to live distinct lives, avoiding the practices that defile and lead to judgment. The Impact of Collective SinThe actions of a society can lead to collective consequences, emphasizing the need for communal repentance and righteousness. The Promise of RestorationWhile judgment is real, God's ultimate desire is for restoration and redemption through repentance. Bible Study Questions 1. How does the defilement of the land in Leviticus 18:25 reflect the broader biblical theme of creation being affected by human sin? 2. In what ways can we see the consequences of collective sin in our own society today, and how should Christians respond? 3. How does understanding the holiness of God as seen in Leviticus 18:25 influence our daily walk with Christ? 4. What parallels can be drawn between the judgment of the Canaanites and the warnings given to the churches in Revelation? 5. How can we, as a community of believers, work towards ensuring that our collective actions align with God's standards of holiness and justice? Connections to Other Scriptures Genesis 15:16This verse speaks of the iniquity of the Amorites, a Canaanite people, not yet being complete, indicating a long-standing issue of sin in the land. Deuteronomy 9:5This passage emphasizes that the Israelites are not receiving the land due to their righteousness but because of the wickedness of the nations inhabiting it. Romans 1:18-32Paul discusses the wrath of God against all ungodliness and unrighteousness, paralleling the defilement and judgment seen in Leviticus 18:25. Revelation 18:2-3The fall of Babylon is described, with its defilement and subsequent judgment echoing the themes of Leviticus 18. People Israelites, Molech, MosesPlaces Canaan, Egypt, TemanTopics Charge, Defiled, Inhabitants, Iniquity, Itself, Punished, Punishment, Puts, Reward, Sin, Spewed, Thereof, Unclean, Visit, Vomited, Vomiteth, WrongdoingDictionary of Bible Themes Leviticus 18:25 5493 retribution
6024 sin, effects of Leviticus 18:6-30 7525 exclusiveness Leviticus 18:22-25 6237 sexual sin, nature of Leviticus 18:23-30 7348 defilement Leviticus 18:24-28 4208 land, divine responsibility Leviticus 18:25-26 7530 foreigners Library General Character of Christians.
"And they that are Christ's have crucified the Flesh, with the Affections and Lusts." St. Paul is supposed to have been the first herald of gospel grace to the Galatians; and they appear to have rejoiced at the glad tidings, and to have received the bearer with much respect. But after his departure, certain judaizing teachers went among them, and labored but too successfully, to alienate their affections from him, and turn them form the simplicity of the gospel. The malice and errors of those deceitful …
Andrew Lee et al—Sermons on Various Important Subjects"They have Corrupted Themselves; their Spot is not the Spot of his Children; they are a Perverse and Crooked Generation. "
Deut. xxxii. 5.--"They have corrupted themselves; their spot is not the spot of his children; they are a perverse and crooked generation." We doubt this people would take well with such a description of themselves as Moses gives. It might seem strange to us, that God should have chosen such a people out of all the nations of the earth, and they to be so rebellious and perverse, if our own experience did not teach us how free his choice is, and how long-suffering he is, and constant in his choice. …
Hugh Binning—The Works of the Rev. Hugh Binning The Doctrine of Arbitrary Scriptural Accommodation Considered.
"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 thine 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 …
John William Burgon—Inspiration and Interpretation Epistle Lxiv. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [174] . Here begins the epistle of the blessed Gregory pope of the city of Rome, in exposition of various matters, which he sent into transmarine Saxony to Augustine, whom he had himself sent in his own stead to preach. Preface.--Through my most beloved son Laurentius, the presbyter, and Peter the monk, I received thy Fraternity's letter, in which thou hast been at pains to question me on many points. But, inasmuch as my aforesaid sons found me afflicted with the …
Saint Gregory the Great—the Epistles of Saint Gregory the Great The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah Obedience
Take heed, and hearken, O Israel; this day thou art become the people of the Lord thy God. Thou shalt therefore obey the voice of the Lord thy God, and do his commandments.' Deut 27: 9, 10. What is the duty which God requireth of man? Obedience to his revealed will. It is not enough to hear God's voice, but we must obey. Obedience is a part of the honour we owe to God. If then I be a Father, where is my honour?' Mal 1: 6. Obedience carries in it the life-blood of religion. Obey the voice of the Lord …
Thomas Watson—The Ten Commandments The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive …
John Edgar McFadyen—Introduction to the Old Testament Links Leviticus 18:25 NIVLeviticus 18:25 NLTLeviticus 18:25 ESVLeviticus 18:25 NASBLeviticus 18:25 KJV
Leviticus 18:25 Commentaries
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