Leviticus 20:23 · Bible study
Leviticus 20:23 Commentary: God's Abhorrence and Israel's Calling
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore Leviticus 20:23, where God commands Israel not to follow Canaan's customs because He abhorred them, a call to holy separation grounded in His justice.
Research Summary
- Meaning: Israel must not imitate the sinful customs of the Canaanites, whom God expelled because their practices provoked His abhorrence.
- Key words: 'walk' (הלך, to go/live), 'statutes' (חקות, prescribed customs), 'abhorred' (קוץ, to loathe with revulsion).
- Main debate: Whether 'the nation' refers singularly to Canaan or collectively to all seven nations; the textual variant in the Samaritan Pentateuch reads plural.
- Theological theme: Holy separation: God's people reflect His character by rejecting the practices that defile and provoke His judgment.
- Best use: A warning against cultural assimilation and a call to maintain distinct Christian identity in a morally compromised world.
Translation Comparison
BSB Berean Standard Bible 2020
You must not follow the statutes of the nations I am driving out before you. Because they did all these things, I abhorred them.
WEB World English Bible 2000
You shall not walk in the customs of the nation which I am casting out before you; for they did all these things, and therefore I abhorred them.
KJV King James Version 1769
And ye shall not walk in the manners of the nation, which I cast out before you: for they committed all these things, and therefore I abhorred them.
ASV American Standard Version 1901
And ye shall not walk in the customs of the nation, which I cast out before you: for they did all these things, and therefore I abhorred them.
YLT Young's Literal Translation 1898
and ye walk not in the statutes of the nation which I am sending away from before you, for all these they have done, and I am wearied with them;
Darby Darby Bible 1890
And ye shall not walk in the customs of the nation which I am casting out before you; for all these things have they done, and they became an abomination to me.
Douay-Rheims Douay-Rheims Bible 1899
Walk not after the laws of the nations, which I will cast out before you. For they have done all these things: and therefore I abhorred them.
Translations in other languages (10 available)
Y no andéis en las prácticas de la gente que yo echaré de delante de vosotros: porque ellos hicieron todas estas cosas, y los tuve en abominación.
E não andeis nas práticas da gente que eu lançarei de diante de vós: porque eles fizeram todas estas coisas, e os tive em abominação.
Vous ne suivrez point les usages des nations que je vais chasser devant vous; car elles ont fait toutes ces choses, et je les ai en abomination.
Und wandelt nicht in den Satzungen der Heiden, die ich vor euch her werde ausstoßen. Denn solches alles haben sie getan, und ich habe einen Greuel an ihnen gehabt.
En wandelt niet in de inzettingen des volks, hetwelk Ik voor uw aangezicht uitwerp; want al deze dingen hebben zij gedaan; daarom ben Ik op hen verdrietig geworden.
E non adotterete i costumi delle nazioni che io sto per cacciare d’innanzi a voi; esse hanno fatto tutte quelle cose, e perciò le ho avute in abominio;
A nie chodźcie w ustawach tego narodu, który Ja wypędzam od oblicza waszego; bo to wszystko czynili, i obrzydziłem je sobie.
Не поступайте по обычаям народа, который Я прогоняю от вас; ибо они всё это делали, и Я вознегодовал на них,
我 在你們面前 所 逐出 的國民，你們不可 隨從 他們的風俗；因為 他們行了 這 一切的事，所以我厭惡 他們。
And do not keep the rules of the nations which I am driving out before you; for they did all these things, and for that reason my soul was turned against them.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 20:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse restates the core rationale of the holiness code: Israel must not adopt the practices of the nations being driven out, because those nations were condemned for their sins. Keil and Delitzsch connect the exhortation to the land's fruitfulness and God's separation of Israel. Barnes notes that the ground of all the laws is repeated here: obedience flows from recognizing God's judgment on sin. Gill specifies that 'the nation' likely refers to the collective peoples of Canaan, particularly the Amorites, whose wickedness was notorious. The verb 'abhorred' (קוּץ, quts) conveys a visceral loathing, God's response to persistent evil, not arbitrary hatred. The Targums render it 'my Word abhorred them,' identifying the pre-incarnate Christ with this divine reaction. Thus the verse teaches that God's holiness demands separation from sin, and Israel's distinctiveness is both a privilege and a safeguard against sharing the nations' fate.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God abhors sin and calls His people to a distinct, holy way of life.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of 'the nation' | All commentators understand it as the Canaanite peoples living in the land. | Gill suggests it may specifically refer to the Amorites, while others take it collectively for all seven nations. |
| God's abhorrence as emotion vs. judgment | Everyone agrees God's response is provoked by the nations' sins. | Henry and Gill emphasize abhorrence as revulsion; Keil and Delitzsch focus on the land's defilement and judicial expulsion. |
| The clean/unclean distinction's purpose | All see it as a mark of Israel's separation and holiness. | Barnes views it as a typical mark of the 'kingdom of priests'; Cambridge Bible stresses the connection to national holiness, while modern interpreters differ on its ongoing applicability for Christians. |
Historical & Cultural Context
The immediate context of Leviticus 20 is a series of laws against sexual sins, child sacrifice to Molech, and spiritism. Verses 22, 26 form a concluding exhortation that mirrors Leviticus 18:24, 30. The language of 'casting out' (מְשַׁלֵּחַ, sending away) echoes God's action in expelling the Canaanites, which Deuteronomy 9:5 clarifies was not due to Israel's righteousness but because of the nations' wickedness. The land itself is portrayed as morally sensitive, it 'vomits out' its inhabitants when defiled (Lev 18:25,28). This is not animism but a metaphor for divine judgment: God created the land to sustain holy communities, and persistent sin disrupts that order.
The 'customs' or 'statutes' (חֻקֹּת) refer to the ingrained patterns of Canaanite religion and society, which included practices abhorrent to Yahweh: temple prostitution, child sacrifice (Deut 12:31), and divination. Israel had just been rescued from Egypt, where similar practices existed (Lev 18:3). Now they were to enter a land filled with deeper corruption. Gill notes that there were seven nations, but the Amorites are often singled out as exceptionally wicked. The cumulative effect of these sins made the land 'defiled' (Lev 18:24, 25). God's abhorrence is therefore a judicial response to sustained rebellion, not caprice.
Cambridge Bible emphasizes that 'the idea of a separation from other nations is prominent in connexion with that of holiness.' Matthew Henry reminds that the verse's placement after the list of penalties shows how seriously God views covenant violation. The verb קוּץ (quts) occurs only eight times in the Old Testament; it carries the sense of 'feel a loathing, dread, or sickening fear.' In Leviticus 20:23, it is in the Qal perfect with waw consecutive: 'and I loathed them.' This is the same root used in verse 25 regarding making one's soul abominable, the reflexive connection is deliberate. What the nations did to themselves, God ratified in judgment.
Textual Notes
According to Lange's Commentary, the Samaritan Pentateuch reads 'the nations' (plural) instead of 'the nation' in this verse, a reading supported by one Hebrew manuscript and all the ancient versions (LXX, Syriac, Vulgate). This variant may have arisen because the following verb 'they committed' implies a plural subject. The textual evidence does not change the essential meaning: God's judgment fell on the inhabitants of Canaan for their sins. No other significant variants are noted by the consulted sources for Leviticus 20:23.
Reception History
Jewish interpretation, as recorded in the Targums of Onkelos and Jonathan, rendered God's abhorrence as 'my Word abhorred them,' identifying the divine agent with the Memra, a theological bridge that later Christian readers saw as pointing to the pre-incarnate Christ (noted by Gill). Early Christian writers cited Leviticus 20:23 to warn against participation in pagan worship and immorality. During the Reformation, Matthew Henry and others applied the verse to call believers to avoid 'the manners of the world,' emphasizing that God's judgment on the Canaanites prefigures the call to holiness under the new covenant. The verse has thus been read consistently as a summons to distinctiveness grounded in God's holy character and His historical acts of judgment.
Preaching This Verse
Three-Point Outline
- God's holiness separates. The primary reason for the command is God's own holiness (v.26). He is set apart from sin, and His people must reflect that.
- The nations' judgment is a warning. The Canaanites were not destroyed because of Israel's goodness but because of their own wickedness (Deut 9:5). Their fate stands as a caution.
- Abhorrence is not hatred of people but rejection of sin. God's loathing (קוּץ) is directed at the practices that corrupt. Even so, He cast them out after centuries of patience (Gen 15:16).
Five-Point Outline
- Recall God's gift. The land is a gift, not a right (v.24). Grace precedes obedience.
- Avoid assimilation. Israel must not adopt the customs of the nations, for that would lead to the same defilement.
- Maintain distinctions. The clean/unclean laws (v.25) teach Israel to discern. Holiness requires attention to the ordinary.
- Reject the practices that defile. The specific sins listed in chapter 20 are not optional. They destroy individuals and communities.
- Reflect God's character. Israel is called to be holy as God is holy (v.26). This is the ultimate goal.
Illustration Hooks
- A believer working in a corporate culture that pressures unethical shortcuts. The command to not 'walk in the statutes of the nation' becomes a daily test of integrity.
- A church considering whether to adopt popular but spiritually shallow practices to attract attendees. The warning against assimilation challenges them to maintain distinct identity.
- A parent helping a teenager navigate peer pressure to participate in destructive behaviors. God's abhorrence of harmful practices underlines the seriousness of choices.
Questions Your Congregation Is Asking
- Does God still 'abhor' people today? No, God loves the world (John 3:16) but abhors sin. Judgment on Canaan was a specific historical act, not a template for all relationships.
- How far should Christians separate from non-Christian culture? This verse teaches a posture of non-conformity (Rom 12:2) while still engaging lovingly. The goal is holiness, not isolation.
- What about Christians who struggle with the sins listed? The law condemns, but the gospel offers forgiveness. This passage calls the community to uphold standards while extending grace to repentant sinners.
Leading a Discussion
This verse sits at the climax of a chapter on holiness. It reminds Israel, and us, that our identity as God's people is shaped by what we reject as well as what we embrace. The Canaanites are not a distant example; every generation faces the pull of surrounding culture. Use these questions to explore how God's call to separation applies in your context.
Discussion Questions
- Read Leviticus 20:22-26. What reasons does God give for commanding Israel to keep His statutes?
- The Hebrew word for 'abhorred' (קוּץ) means to feel a sickening dread. How does that change your understanding of God's response to sin?
- Why did the Canaanites face judgment? How does Deuteronomy 9:5 clarify the motive?
- In what ways might Christians today 'walk in the customs of the nation' without realizing it?
- How does the call to 'put difference between clean and unclean' (v.25) apply to our daily decisions?
- This passage emphasizes separation. How do we balance separation from sin with Jesus' example of eating with sinners?
- What would it look like for your small group to more intentionally 'make a distinction' in your habits and priorities?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 18:3 | You shall not do as they do in the land of Egypt, where you lived. You shall not do as they do in the land of Canaan, where I am bringing you. You shall not follow their statutes. |
| Leviticus 18:24 | “‘Don’t defile yourselves in any of these things; for in all these the nations which I am casting out before you were defiled. |
| Leviticus 18:27 | (for the men of the land that were before you had done all these abominations, and the land became defiled), |
| Leviticus 18:30 | Therefore you shall keep my requirements, that you do not practice any of these abominable customs which were practiced before you, and that you do not defile yourselves with them. I am Yahweh your God.’” |
| Deuteronomy 9:5 | Not for your righteousness or for the uprightness of your heart do you go in to possess their land; but for the wickedness of these nations Yahweh your God does drive them out from before you, and that he may establish the word which Yahweh swore to your fathers, to Abraham, to Isaac, and to Jacob. |
| Deuteronomy 12:30 | be careful that you are not ensnared to follow them after they are destroyed from before you, and that you not inquire after their gods, saying, “How do these nations serve their gods? I will do likewise.” |
| Deuteronomy 12:31 | You shall not do so to Yahweh your God; for every abomination to Yahweh, which he hates, they have done to their gods; for they even burn their sons and their daughters in the fire to their gods. |
| Psalms 78:59 | When God heard this, he was angry, and greatly abhorred Israel, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights that the ground for the holiness laws is restated, with the clean/unclean distinction marking the whole holy nation. He clarifies that "creeping thing" means dead vermin, not live animals.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentator highlights that the passage echoes the earlier call in Leviticus 18. Its central point is that holiness requires a deliberate separation from the practices of surrounding nations, making the command about purity inseparable from Israel's distinct identity.
Geneva Bible Notes Reformed 1599
The Geneva Note stresses that God did not drive out the Canaanites arbitrarily but because their own sinful practices made Him abhor them. Israel must not copy those practices, or they will face the same rejection. The warning is plain: the judgment history records is also a lesson for those who follow.
Gill's Exposition of the Bible Baptist 1748
Gill notes that "nation" actually refers to multiple nations, especially the Amorites, whose wicked practices became proverbial among Jewish writers as "the way of the Amorites." Their comprehensive guilt in idolatries and incest caused God to abhor and cast them out, implying Israel would face the same rejection if they followed suit.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch see the call to separate clean from unclean animals as a direct extension of God separating Israel from the nations. Israel must mirror God's holy distinction in their daily choices, marking their identity as a people set apart to belong wholly to Him.
Lange's Commentary Reformed 1857
Lange sees this chapter's unifying idea not as punishing sin in general but as protecting the land itself from defilement. The land is personified as sickened by abominations, and the death penalties are God's way of keeping the land clean so it does not "spue out" Israel as it did the Canaanites.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry zeroes in on the death penalty for those consulting familiar spirits, calling it a covenant with death and an agreement with hell. He sees this law as a necessary protection: allowing such people to live would insult God and tempt the ignorant. The surrounding repetition of earlier commands, he notes, was needed for a forgetful people.