Teks -- Leviticus 18:1-30 (NET)

Exhortation to Obedience and Life

18:1 The Lord spoke to Moses: 18:2 “Speak to the Israelites and tell them, ‘I am the Lord your God! 18:3 You must not do as they do in the land of Egypt where you have been living, and you must not do as they do in the land of Canaan into which I am about to bring you; you must not walk in their statutes. 18:4 You must observe my regulations and you must be sure to walk in my statutes. I am the Lord your God. 18:5 So you must keep my statutes and my regulations; anyone who does so will live by keeping them. I am the Lord.

Laws of Sexual Relations

18:6 “‘No man is to approach any close relative to have sexual intercourse with her. I am the Lord. 18:7 You must not expose your father’s nakedness by having sexual intercourse with your mother. She is your mother; you must not have intercourse with her. 18:8 You must not have sexual intercourse with your father’s wife; she is your father’s nakedness. 18:9 You must not have sexual intercourse with your sister, whether she is your father’s daughter or your mother’s daughter, whether she is born in the same household or born outside it; you must not have sexual intercourse with either of them. 18:10 You must not expose the nakedness of your son’s daughter or your daughter’s daughter by having sexual intercourse with them, because they are your own nakedness. 18:11 You must not have sexual intercourse with the daughter of your father’s wife born of your father; she is your sister. You must not have intercourse with her. 18:12 You must not have sexual intercourse with your father’s sister; she is your father’s flesh. 18:13 You must not have sexual intercourse intercourse with your mother’s sister, because she is your mother’s flesh. 18:14 You must not expose the nakedness of your father’s brother; you must not approach his wife to have sexual intercourse with her. She is your aunt. 18:15 You must not have sexual intercourse with your daughter-in-law; she is your son’s wife. You must not have intercourse with her. 18:16 You must not have sexual intercourse with your brother’s wife; she is your brother’s nakedness. 18:17 You must not have sexual intercourse with both a woman and her daughter; you must not take as wife either her son’s daughter or her daughter’s daughter to have intercourse with them. They are closely related to her– it is lewdness. 18:18 You must not take a woman in marriage and then marry her sister as a rival wife while she is still alive, to have sexual intercourse with her. 18:19 “‘You must not approach a woman in her menstrual impurity to have sexual intercourse with her. 18:20 You must not have sexual intercourse with the wife of your fellow citizen to become unclean with her. 18:21 You must not give any of your children as an offering to Molech, so that you do not profane the name of your God. I am the Lord! 18:22 You must not have sexual intercourse with a male as one has sexual intercourse with a woman; it is a detestable act. 18:23 You must not have sexual intercourse with any animal to become defiled with it, and a woman must not stand before an animal to have sexual intercourse with it; it is a perversion.

Warning against the Abominations of the Nations

18:24 “‘Do not defile yourselves with any of these things, for the nations which I am about to drive out before you have been defiled with all these things. 18:25 Therefore the land has become unclean and I have brought the punishment for its iniquity upon it, so that the land has vomited out its inhabitants. 18:26 You yourselves must obey my statutes and my regulations and must not do any of these abominations, both the native citizen and the resident foreigner in your midst, 18:27 for the people who were in the land before you have done all these abominations, and the land has become unclean. 18:28 So do not make the land vomit you out because you defile it just as it has vomited out the nations that were before you. 18:29 For if anyone does any of these abominations, the persons who do them will be cut off from the midst of their people. 18:30 You must obey my charge to not practice any of the abominable statutes that have been done before you, so that you do not defile yourselves by them. I am the Lord your God.’”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Lev 18:2 - Your God

Your sovereign, and lawgiver. This is often repeated because the things here forbidden were practised and allowed by the gentiles, to whose custom he opposes divine authority and their obligation to obey his commands.

Wesley: Lev 18:3 - Egypt and Canaan

These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations.

Wesley: Lev 18:4 - My judgments

Though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the other nations.

Wesley: Lev 18:5 - He shall live in them

Not only happily here, but eternally hereafter. This is added as a powerful argument why they should follow God's commands, rather than mens examples, because their life and happiness depend upon it. And though in strictness, and according to the covenant of works they could not challenge life for so doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, yet by the covenant of grace this life is promised to all that obey God's commands sincerely.

Wesley: Lev 18:6 - To uncover their nakedness

I think Mr. Free has made it highly probable, that this phrase does not mean marriage, but fornication, throughout this chapter. So it unquestionably means in the twentieth chapter.

Wesley: Lev 18:16 - Thy brother's wife

God afterwards commanded, that in one case, a man should marry his brother's widow.

Wesley: Lev 18:18 - Thou shalt not take a wife to her sister

Perhaps this text doth not simply forbid the taking one wife to another, but the doing it in such a manner or for such an end, that he may vex or punish, or revenge himself of the former; which probably was a common motive amongst that hardhearted people to do so.

Wesley: Lev 18:19 - As long as she is set apart

No not to thy own wife. This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Eze 18:6. And therefore it is now unlawful under the gospel.

Wesley: Lev 18:21 - Pass through fire

This was done, either by burning them in the fire, or by making them pass between two great fires, which was a kind of consecration of them to that God.

Wesley: Lev 18:21 - Moloch

Called also Milcom, was an idol chiefly of the Ammonites. He seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden.

Wesley: Lev 18:25 - I visit

I am about to visit, that is, to punish.

Wesley: Lev 18:26 - Nor any stranger

In nation or religion, of what kind soever. For though they might not force them to submit to their religion, yet they might restrain them from the publick contempt of the Jewish laws, and from the violation of natural laws, which, besides the offence against God and nature, were matters of evil example to the Israelites themselves.

Wesley: Lev 18:29 - Cut off

This phrase therefore of cutting off, is to be understood variously, either of ecclesiastical, or civil punishment, according to the differing natures of the offences for which it is inflicted.

JFB: Lev 18:2-4 - I am the Lord your God

This renewed mention of the divine sovereignty over the Israelites was intended to bear particularly on some laws that were widely different from the social customs that obtained both in Egypt and Canaan; for the enormities, which the laws enumerated in this chapter were intended to put down, were freely practised or publicly sanctioned in both of those countries; and, indeed, the extermination of the ancient Canaanites is described as owing to the abominations with which they had polluted the land.

JFB: Lev 18:5 - Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them

A special blessing was promised to the Israelites on condition of their obedience to the divine law; and this promise was remarkably verified at particular eras of their history, when pure and undefiled religion prevailed among them, in the public prosperity and domestic happiness enjoyed by them as a people. Obedience to the divine law always, indeed, ensures temporal advantages; and this, doubtless, was the primary meaning of the words, "which if a man do, he shall live in them." But that they had a higher reference to spiritual life is evident from the application made of them by our Lord (Luk 10:28) and the apostle (Rom 10:2).

JFB: Lev 18:6 - None of you shall approach to any that is near of kin to him

Very great laxity prevailed amongst the Egyptians in their sentiments and practice about the conjugal relation, as they not only openly sanctioned marriages between brothers and sisters, but even between parents and children. Such incestuous alliances Moses wisely prohibited, and his laws form the basis upon which the marriage regulations of this and other Christian nations are chiefly founded. This verse contains a general summary of all the particular prohibitions; and the forbidden intercourse is pointed out by the phrase, "to approach to." In the specified prohibitions that follow, all of which are included in this general summary, the prohibited familiarity is indicated by the phrases, to "uncover the nakedness" [Lev 18:12-17], to "take" [Lev 18:17-18], and to "lie with" [Lev 18:22-23]. The phrase in this sixth verse, therefore, has the same identical meaning with each of the other three, and the marriages in reference to which it is used are those of consanguinity or too close affinity, amounting to incestuous connections.

JFB: Lev 18:18 - Neither shalt thou take a wife to her sister, to vex her

The original is rendered in the Margin, "neither shalt thou take one wife to another to vex her," and two different and opposite interpretations have been put upon this passage. The marginal construction involves an express prohibition of polygamy; and, indeed, there can be no doubt that the practice of having more wives than one is directly contrary to the divine will. It was prohibited by the original law of marriage, and no evidence of its lawfulness under the Levitical code can be discovered, although Moses--from "the hardness of their hearts" [Mat 19:8; Mar 10:5] --tolerated it in the people of a rude and early age. The second interpretation forms the ground upon which the "vexed question" has been raised in our times respecting the lawfulness of marriage with a deceased wife's sister. Whatever arguments may be used to prove the unlawfulness or inexpediency of such a matrimonial relation, the passage under consideration cannot, on a sound basis of criticism, be enlisted in the service; for the crimes with which it is here associated warrant the conclusion that it points not to marriage with a deceased wife's sister, but with a sister in the wife's lifetime, a practice common among the ancient Egyptians, Chaldeans, and others.

JFB: Lev 18:21 - thou shalt not let any of thy seed pass through the fire to Molech, &c.

Molech, or Moloch, which signifies "king," was the idol of the Ammonites. His statue was of brass, and rested on a pedestal or throne of the same metal. His head, resembling that of a calf, was adorned with a crown, and his arms were extended in the attitude of embracing those who approached him. His devotees dedicated their children to him; and when this was to be done, they heated the statue to a high pitch of intensity by a fire within, and then the infants were either shaken over the flames, or passed through the ignited arms, by way of lustration to ensure the favor of the pretended deity. The fire-worshippers asserted that all children who did not undergo this purifying process would die in infancy; and the influence of this Zabian superstition was still so extensively prevalent in the days of Moses, that the divine lawgiver judged it necessary to prohibit it by an express statute.

JFB: Lev 18:21 - neither shalt thou profane the name of thy God

By giving it to false or pretended divinities; or, perhaps, from this precept standing in close connection with the worship of Molech, the meaning rather is, Do not, by devoting your children to him, give foreigners occasion to blaspheme the name of your God as a cruel and sanguinary deity, who demands the sacrifice of human victims, and who encourages cruelty in his votaries.

JFB: Lev 18:24 - Defile not yourselves in any of these things

In the preceding verses seventeen express cases of incest are enumerated; comprehending eleven of affinity [Lev 18:7-16], and six of consanguinity [Lev 18:17-20], together with some criminal enormities of an aggravated and unnatural character. In such prohibitions it was necessary for the instruction of a people low in the scale of moral perception, that the enumeration should be very specific as well as minute; and then, on completing it, the divine lawgiver announces his own views of these crimes, without any exception or modification, in the remarkable terms employed in this verse.

JFB: Lev 18:24 - in all these the nations are defiled which I cast out before you, &c.

Ancient history gives many appalling proofs that the enormous vices described in this chapter were very prevalent, nay, were regularly practised from religious motives in the temples of Egypt and the groves of Canaan; and it was these gigantic social disorders that occasioned the expulsion, of which the Israelites were, in the hands of a righteous and retributive Providence, the appointed instruments (Gen 15:16). The strongly figurative language of "the land itself vomiting out her inhabitants" [Lev 18:25], shows the hopeless depth of their moral corruption.

JFB: Lev 18:25 - therefore I do visit the iniquity thereof upon it; and the land itself vomiteth out her inhabitants

The Canaanites, as enormous and incorrigible sinners, were to be exterminated; and this extermination was manifestly a judicial punishment inflicted by a ruler whose laws had been grossly and perseveringly outraged. But before a law can be disobeyed, it must have been previously in existence; and hence a law, prohibiting all the horrid crimes enumerated above--a law obligatory upon the Canaanites as well as other nations--was already known and in force before the Levitical law of incest was promulgated. Some general Iaw, then, prohibiting these crimes must have been published to mankind at a very early period of the world's history; and that law must either have been the moral law, originally written on the human heart, or a law on the institution of marriage revealed to Adam and known to the Canaanites and others by tradition or otherwise.

JFB: Lev 18:29 - the souls that commit them shall be cut off

This strong denunciatory language is applied to all the crimes specified in the chapter without distinction: to incest as truly as to bestiality, and to the eleven cases of affinity [Lev 18:7-16], as fully as to the six of consanguinity [Lev 18:17-20]. Death is the punishment sternly denounced against all of them. No language could be more explicit or universal; none could more strongly indicate intense loathing and abhorrence.

JFB: Lev 18:30 - Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs

In giving the Israelites these particular institutions, God was only re-delivering the law imprinted on the natural heart of man; for there is every reason to believe that the incestuous alliances and unnatural crimes prohibited in this chapter were forbidden to all men by a law expressed or understood from the beginning of the world, or at least from the era of the flood, since God threatens to condemn and punish, in a manner so sternly severe, these atrocities in the practice of the Canaanites and their neighbors, who were not subject to the laws of the Hebrew nation.

Clarke: Lev 18:3 - The doings of the land of Egypt - the land of Canaan

The doings of the land of Egypt - the land of Canaan - The worshipping of demons, beasts, etc., as mentioned in the preceding chapter, Lev 17:7, and the abominations mentioned in this chapter from Lev 18:21-23.

Clarke: Lev 18:6 - Any that is near of kin

Any that is near of kin - כל שאר בשרו col shear besaro , any remnant of his flesh, i.e., to any particularly allied to his own family, the prohibited degrees in which are specified from the 7th to the 17th verse (Lev 18:7-17) inclusive. Notwithstanding the prohibitions here, it must be evident that in the infancy of the world, persons very near of kin must have been joined in matrimonial alliances; and that even brothers must have matched with their own sisters. This must have been the case in the family of Adam. In these first instances necessity required this; when this necessity no longer existed, the thing became inexpedient and improper for two reasons

1.    That the duties owing by nature to relatives might not be confounded with those of a social or political kind; for could a man be a brother and a husband, a son and a husband, at the same time, and fulfill the duties of both? Impossible

2.    That by intermarrying with other families, the bonds of social compact might be strengthened and extended, so that the love of our neighbor, etc., might at once be felt to be not only a maxim of sound policy, but also a very practicable and easy duty; and thus feuds, divisions, and wars be prevented.

Clarke: Lev 18:16 - Thy brother’ s wife

Thy brother’ s wife - This was an illegal marriage, unless the brother died childless. In that case it was not only lawful for her to marry her brother-in-law, but he was obliged by the law, Deu 25:5, to take her to wife.

Clarke: Lev 18:18 - A wife to her sister

A wife to her sister - Thou shalt not marry two sisters at the same time, as Jacob did Rachel and Leah; but there is nothing in this law that rendered it illegal to marry a sister-in-law when her sister was dead; therefore the text says, Thou shalt not take her in her life time, to vex her, alluding probably to the case of the jealousies and vexations which subsisted between Leah and Rachel, and by which the family peace was so often disturbed. Some think that the text may be so understood as also to forbid polygamy.

Clarke: Lev 18:19 - As long as she is put apart

As long as she is put apart - See Clarke’ s note on Lev 15:24.

Clarke: Lev 18:20 - Thy neighbor’ s wife

Thy neighbor’ s wife - See Clarke’ s note on Exo 20:14.

Clarke: Lev 18:21 - Pass through the fire to Molech

Pass through the fire to Molech - The name of this idol is mentioned for the first time in this place. As the word מלח molech or melech signifies king or governor, it is very likely that this idol represented the sun; and more particularly as the fire appears to have been so much employed in his worship. There are several opinions concerning the meaning of passing through the fire to Molech

1.    Some think that the semen humanum was offered on the fire to this idol

2.    Others think that the children were actually made a burnt-offering to him

3.    But others suppose the children were not burnt, but only passed through the fire, or between two fires, by way of consecration to him

That some were actually burnt alive to this idol several scriptures, according to the opinion of commentators, seem strongly to intimate; see among others, Psa 106:38; Jer 7:31, and Eze 23:37-39. That others were only consecrated to his service by passing between two fires the rabbins strongly assert; and if Ahaz had but one son, Hezekiah, (though it is probable he had others, see 2Ch 28:3), he is said to have passed through the fire to Molech, 2Ki 16:3, yet he succeeded his father in the kingdom, 2Ki 18:1, therefore this could only be a consecration, his idolatrous father intending thereby to initiate him early into the service of this demon. See Clarke’ s note on Lev 20:2.

Clarke: Lev 18:22 - With mankind

With mankind - This abominable crime, frequent among the Greeks and Romans as well as the Canaanites, may be punished with death in this country.

Clarke: Lev 18:23 - With any beast

With any beast - This abomination is also punishable with death by the laws of this country. Any woman stand before a beast - That this was often done in Egypt there can be no doubt; and we have already seen, from the testimony of Herodotus, that a fact of this kind actually took place while he was in Egypt. See Clarke’ s note on Lev 17:7, and See Clarke on Lev 20:16 (note).

Clarke: Lev 18:25 - The land itself vomiteth out her inhabitants

The land itself vomiteth out her inhabitants - This is a very nervous prosopopoeia or personification; a figure by which any part of inanimate nature may be represented as possessing the passions and reason of man. Here the land is represented as an intelligent being, with a deep and refined sense of moral good and evil: information concerning the abominations of the people is brought to this personified land, with which it is so deeply affected that a nausea is produced, and it vomits out its abominable and accursed inhabitants. It was natural for the inspired penman to make use of such a figure, as the description he was obliged to give of so many and enormous abominations must have affected him nearly in the same way in which he represents the land to be affected.

Clarke: Lev 18:30 - Shall ye keep mine ordinance

Shall ye keep mine ordinance - The only way to be preserved from all false worship is seriously to consider and devoutly to observe the ordinances of the true religion. He who in the things of God goes no farther than he can say, Thus it is written, and thus it behoves me to do, is never likely to receive a false creed, nor perform a superstitious act of worship

1.    How true is that word, The law of the Lord is Perfect! In a small compass, and in a most minute detail, it comprises every thing that is calculated to instruct, direct, convince, correct, and fortify the mind of man. Whatever has a tendency to corrupt or injure man, that it forbids; whatever is calculated to comfort him, promote and secure his best interests, that it commands. It takes him in all possible states, views him in all connections, and provides for his present and eternal happiness

2.    As the human soul is polluted and tends to pollution, the great doctrine of the law is holiness to the Lord: this it keeps invariably in view in all its commands, precepts, ordinances, rites, and ceremonies. And how forcibly in all these does it say, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; and thy neighbor as thyself! This is the prominent doctrine of the preceding chapter; and this shall be fulfilled in all them who believe, for Christ is the end of the law for righteousness to them that believe

Reader, magnify God for his law, for by it is the knowledge of sin; and magnify him for his Gospel, for by this is the cure of sin. Let the law be thy schoolmaster to bring thee to Christ, that thou mayest be justified by faith; and that the righteousness of the law may be fulfilled in thee, and that thou mayest walk, not after the flesh, but after the Spirit.

Calvin: Lev 18:1 - And the Lord spoke unto Moses

1.And the Lord spoke unto Moses. I have not introduced this declaration amongst other similar ones, which had for their object the preparation of their minds for the reverent reception of the Law, because, whatever conformity there may be in the words themselves, in their substance there is a great difference; for they were general, whereas this is specially confined to a single point. For it was not God’s intention here merely to exhort the people to the study of the Law, but the address respecting the keeping of His statutes is directed to the present cause, since He does not refer indifferently to all the statutes of Himself and of the Gentiles, but restricts Himself to the subject-matter, as it is called; and thus, by the statutes of the Gentiles, He means those corruptions whereby they had perverted His pure institution as to holy matrimony. First, however, tie forbids them from following the customs of the Egyptians, and then includes all the Canaanitish nations. For, since all the Orientals are libidinous, they never had any scruple in polluting themselves by incestuous marriages; whilst it is abundantly proved by history, how great were the excesses of the Egyptians ⁸⁶ in this respect. A brother had no abhorrence against marrying his uterine sister, nor a paternal or maternal uncle his niece; in a word, they were so dead to. shame that they were carried away by their lusts to trample upon all the laws of nature. This is the reason why God here enumerates the kinds of incest of which the mention would else have been superfluous.

Calvin: Lev 18:4 - Ye shall therefore keep my statutes and my judgments

4.Ye shall therefore keep my statutes and my judgments. Because it is no less difficult to correct vices, to which men have been long accustomed, than to cure diseases of long standing, especially because people in general so pertinaciously cleave to bad examples, God adduces His statutes, in order to recall the people from the errors of their evil habits into the right way. For nothing is more absurd than for us to fix our minds on the actions of men, and not on God’s word, in which is to be found the rule of a holy life. It is, therefore, just as if God would overthrow whatever had been received from long custom, and abolish the universal consent of the world by the authority of His doctrine. With this object He commands His Law to be regarded not once only, as we have already seen, lest the Israelites should abandon themselves to filthy lusts; but He diligently inculcates upon them, that they should turn away from all abuses, and keep themselves within the bounds and ordinances of His Law. And to this refers the expression, “I am the Lord your God;” containing a comparison between Himself and the heathen nations, between whom and His people He had interposed, as it were, a wall of partition.

Calvin: Lev 18:5 - Ye shall therefore keep my statutes

5.Ye shall therefore keep my statutes. Although Moses introduces this passage, where he exhorts the Israelites to cultivate chastity in respect to marriage, and not to fall into the incestuous pollutions of the Gentiles, yet, as it is a remarkable one, and contains general instruction, from whence Paul derives his definition of the righteousness of the Law, (Rom 10:5,) it seems to me to come in very appropriately here, inasmuch as it sanctions and confirms the Law by the promise of reward. The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken. ¹⁹⁵ The cause of this error was, because they feared that thus the righteousness of faith might be subverted, and salvation grounded on the merit of works. But Scripture does not therefore deny that men are justified by works, because the Law itself is imperfect, or does not give instructions for perfect righteousness; but because the promise is made of none effect by our corruption and sin. Paul, therefore, as I have just said, when he teaches that righteousness is to be sought for in the grace of Christ by faith, (Rom 10:4,) proves his statement by this argument, that none is justified who has not fulfilled what the Law commands. Elsewhere also he reasons by contrast, where he contends that the Law does not accord with faith as regards the cause of justification, because the Law requires works for the attainment of salvation, whilst faith directs us to Christ, that we may be delivered from the curse of the Law. Foolishly, then, do some reject as an absurdity the statement, that if a man fulfills the Law he attains to righteousness; for the defect does not arise from the doctrine of the Law, but from the infirmity of men, as is plain from another testimony given by Paul. (Rom 8:3.) We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; for life is not promised to one who shall have done this thing, or that thing, but, by the plural word, full obedience is required of us. The pratings of the Popish theologians about partial righteousness are frivolous and silly, since God embraces at once all the commandments; and who is there that can boast of having thoroughly fulfilled them? If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.

Calvin: Lev 18:6 - None of you shall approach to any that is near

6.None of you shall approach to any that is near. This name does not include all female relations; for cousin-ger-mans of the father’s or mother’s side are permitted to intermarry; but it must be restricted to the degrees, which He proceeds to enumerate, and is merely a brief preface, declaring that there are certain degrees of relationship which render marriages incestuous. We may, therefore, define these female relations of blood to be those which are spoken of immediately afterwards, viz., that a son should not marry his mother, nor a son-in-law his mother-in-law; nor a paternal or maternal uncle his niece, nor a grandfather his granddaughter, nor a brother his sister, nor a nephew his paternal or maternal aunt, or his uncle’s wife, nor a father-in-law his daughter-in-law, nor a brother-in-law his brother’s wife, nor a step-father his stepdaughter. The Roman laws accord with the rule prescribed by God, as if their authors had learnt from Moses what was decorous and agreeable to nature. The phrase which God uses frequently “to uncover the turpitude,” is intended to awaken abhorrence, in order that the Israelites may beware more diligently of all incest. The Hebrew word, indeed, ערוה , gnervah, signifies nakedness, therefore some translate it actively, “the nakedness of thy father,” i e. , the womb which thy father hath uncovered; but this meaning would not be suitable to the nakedness of thy daughter, or thy daughter-in-law, or thy sister. Consequently, there is no doubt but that Moses means to denote that it is a filthy and shameful thing.

We must remember, what I have already hinted, that not only are incestuous connections out of wedlock condemned, but that the degrees are pointed out, within which marriages are unlawful. It is true, indeed, that this was a part of the political constitution which God established for His ancient people; still, it must be borne in mind, that whatever is prescribed here is deduced from the source of rectitude itself, and from the natural feelings implanted in us by Him. Absurd is the cleverness which some persons but little versed in Scripture pretend to, ⁸⁷ who assert that the Law being abrogated, the obligations under which Moses laid his countrymen are now dissolved; for it is to be inferred from the preface above expounded, that. the instruction here given is not, nor ought to be accounted, merely political. For, since their lusts had led astray all the neighboring nations into incest, God, in order to inculcate chastity amongst his people, says; “I am the Lord your God, ye shall therefore keep my statutes; walk not after the doings of the land of Egypt and of Canaan;” and then He adds what are the degrees of consanguinity and affinity within which the marriage of men and women is forbidden. If any again object that what has been disobeyed in many countries is not to be accounted the law of the Gentiles, the reply is easy, viz., that the barbarism, which prevailed in the East, does not nullify that chastity which is opposed to the abominations of the Gentiles; since what is natural cannot be abrogated by any consent or custom. In short, the prohibition of incests here set forth, is by no means of the number of those laws which are commonly abrogated according to the circumstances of time and place, since it flows from the fountain of nature itself, and is founded on the general principle of all laws, which is perpetual and inviolable. Certainly God declares that the custom which had prevailed amongst the heathen was displeasing to Him; and why is this, but because nature itself repudiates and abhors filthiness, although approved of by the consent ( suffragiis) of men? Wherefore, when God would by this distinction separate His chosen people from heathen nations, we may assuredly conclude that the incests which He commands them to avoid are absolute pollutions. Paul, on a very trifling point, sets before our eyes the law of nature; for, when he teaches that it is shameful and indecorous for women to appear in public without veils, he desires them to consider, whether it would be decent for them to present themselves publicly with their heads shorn; and finally adds, that nature itself does not permit it. (1Co 11:14.) Wherefore, I do not see, that, under the pretext of its being a political Law, ⁸⁸ the purity of nature is to be abolished, from whence arises the distinction between the statutes of God, and the abuses of the Gentiles. If this discipline were founded on the utility of a single people, or on the custom of a particular time, or on present necessity, or on any other circumstances, the laws deduced from it might be abrogated for new reasons, or their observance might be dispensed with in regard to particular persons, by special privilege; but since, in their enactment, the perpetual decency of nature was alone regarded, not even a dispensation of them would be permissible. It may indeed be decreed that it should be lawful and unpunished, since it is in the power of princes to remit penalties; yet no legislator can effect that a thing, which nature pronounces to be vicious, should not be vicious; and, if tyrannical arrogance dares to attempt it, the light of nature will presently shine forth and prevail. When, formerly, the Emperor Claudius had married his niece Agrippina, ⁸⁹ for the purpose of averting the shame, he procured a Senatusconsultum, which licensed such marriages; yet no one was found to imitate his example, except one freedman. Hence, just and reasonable men will acknowledge that, even amongst heathen nations, this Law was accounted indissoluble, as if implanted and engraved on the hearts of men. On this ground Paul, more severely to reprove the incest of a step-son with his father’s wife, says, that such an occurrence “is not so much as named among the Gentiles.” (1Co 5:1.)

If it be objected that such marriages are not prohibited to us in the New Testament, I reply, that the marriage of a father with his daughter is not forbidden; nor is a mother prohibited from marrying her son; and shall it therefore be lawful for those, who are near of kin, to form promiscuous connections? ⁹⁰ Although Paul expressly mentions only one kind of incest, yet he establishes its disgrace by adducing the example of the Gentiles, that at least we should be ashamed if more delicacy and chastity is seen amongst them. And:. in fact, another admonition of the same Paul is enough for me, who thus writes to the Philippians:

“Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (Phi 4:8.)

As to those who ascend or descend ill a direct line, it, sufficiently appears that there is a monstrous indecency in the connection of father and daughter, or mother and son. A licentious poet, ⁹¹ being about to relate the frantic incest of Myrrha, says:

“Daughters and fathers, from my song retire,
I sing of horror.”

In the collateral line, the uncles on both sides represent the father, and the aunts the mother; and, consequently, connection with them is forbidden, inasmuch as it would be of somewhat similar impropriety. The same rule affects affinity; for the step-mother, or mother-in-law, is held to stand in the relation of mother; and the step-daughter, or daughter-in-law, in that of daughter; as also the wife of the paternal or maternal uncle is to be regarded in the relation of mother. And, although express mention may not be made of it here, we must form our judgment by analogy as to what is prohibited; — the uncle on the father’s or mother’s side is not here forbidden to marry his niece; but, since the nephew is interdicted from marrying his paternal or maternal aunt, the mutual relation of the inferior to the superior degree must prevail. But if any should contend that there is a difference, the reason added by Moses refutes his objection, for it is said, “She is thy father’s or thy mother’s near kinswoman.” Hence it follows, that a niece is guilty of incest if she marries her uncle on either side. As to brothers and sisters, God pronounces that marriage with a sister, although she be not uterine, is unlawful; for He forbids the uncovering of the turpitude of a sister, who is either the daughter of thy father or thy mother.

Calvin: Lev 18:16 - Thou shalt not uncover the nakedness of thy brother’s wife

16.Thou shalt not uncover the nakedness of thy brother’s wife. They are bad ⁹² interpreters who raise a controversy on this passage, and expound it, that a brother’s wife must not be taken from his bed, or, if she be divorced, that manage with her would be unlawful whilst her husband was still alive; for it is incongruous to twist into different senses declarations which are made in the same place, and in the same words. God forbids the uncovering of the turpitude of the wife of a father, an uncle, and a son; and when He lays down the same rule respecting a brother’s wife in the very same words, it is absurd to invent a different meaning for them. If, therefore, it be not lawful to marry the wife of a father, a son, an uncle, or a nephew, we must. hold precisely the same opinion with respect to a brother’s wife, concerning whom an exactly similar law is enacted in the same passage and context. I am not, however, ignorant of the source from whence those, who think otherwise, have derived their mistake; for, whereas God gives a command in another place, that if a man shall have died without issue, his surviving brother shall take his widow to wife, in order that he may raise up of her seed to the departed, (Deu 25:5,) they have incorrectly and ignorantly restricted this to own-brothers, although God rather designates other degrees of relationship. It is a well-known Hebrew idiom, to embrace under the name of brother all near kinsmen in general; and the Latins also formerly so denominated cousins-german. ⁹³ The law, then, now before us, respecting marriage with a deceased brother’s wife, is only addressed to those relations who are not otherwise prohibited from such a marriage, since it was not God’s purpose to prevent the loss of a deceased person’s name by permitting those incestuous marriages, which tie had elsewhere condemned. Wherefore these two points agree perfectly well, that an own-brother was prohibited from marrying his brother’s widow, whilst the next of kin were obliged to raise up seed for the dead, by the right of their relationship, wherever their marriage was otherwise permissible by the enactment’s of the law. On this ground Boaz married Ruth, who had previously been married to his near kinsman; and it is abundantly clear from the history, that the law applied to all the near kinsmen. But if any still contend that own-brothers were included in the number of these, on the same grounds the daughter-in-law must be married by her father-in-law, and the nephew’s wife by the uncle, and even the mother-in-law by the son-in-law, which it is an abomination to speak of. If any object that Er, Onan, and Shelah, the sons of Judah, were own-brothers, and still that Tamar married two of them, the difficulty is easily solved, viz., that Judah, following the common and received practice of the Gentiles, acted improperly in permitting it. It is plain enough, from the histories of all ages, that there were disgusting and shameless mixtures in the marriages of Oriental nations. By evil communications, then, as is ever the case, Judah was led into giving the same wife to his second son as had before been married to the eldest. And, in fact, God expressly says that this offense was rife among the Gentiles, where tie condemns incestuous connections. This, therefore, I still hold to be unquestionable, that, by the law of Moses, marriage with the widow of an own-brother is forbidden.

Calvin: Lev 18:18 - Neither shalt thou take a wife to her sister

18.Neither shalt thou take a wife to her sister. By this passage certain froward persons pretend that it is permitted, if a man has lost his wife, to marry her own sister, because the restriction is added, not to take the one in the lifetime of the other. From whence they infer, that it is not forbidden that she should succeed in the place of the deceased. But they ought to have considered the intention of the legislator from his own express words, for mention is made not only of incest and filthiness, but of the jealousy and quarrels, which arise from hence. If it had merely been said, “Thou shalt not uncover her turpitude,” there would have been some color to their pretext, that the husband being a widower, he would be free to marry his wife’s sister; but, when a different object for the law is expressly stated, i e. , lest she, who was legally married, should be troubled by quarrels and contentions, it is plain that the license for polygamy is restricted by this exception, in order that the Israelites should be contented with one evil, and, at least, should not expose two sisters to hostile contention with each other. The condition of the first wife was already painful enough, when she was compelled to put up with a rival and a concubine; but it was more intolerable to be constantly quarrelling with her near relative. The name of sister is not, therefore, restricted, I think, to actual sisters, but other relations are included in it, whose marriages would not otherwise have been incestuous. In a word, it is not incest which is condemned, so much as the cruelty of a husband, if he chose to contract a further marriage with the near kinswoman of his wife. Nor can we come to any other conclusion from the words of Moses; for if the turpitude of a brother is uncovered when his brother marries his widow, no less is the turpitude of a sister uncovered when her sister marries her husband after her decease. But hence we plainly see the diabolical arrogance of the Pope, who, by inventing new degrees of kindred, would be wiser than God; whilst he also betrays his cunning, because from this kind of sport he made himself a fat game-bag.

Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul’s admonition, to abstain even from things lawful when they are not expedient. (1Co 10:23.)

Calvin: Lev 18:20 - NO PHRASE

The object of this passage is the same as that of the foregoing ones. For, whilst all fornication pollutes a man, there is grosser impurity in adultery, because the sanctity of marriage is violated, and by the commingling of seed a spurious and illegitimate offspring is derived. Wherefore, God has justly enumerated this crime amongst the abominations of the Gentiles, as may be more clearly seen from the exordium of the chapter from whence this passage is taken.

Calvin: Lev 18:21 - Thou shalt not let any of thy seed

18:21. Thou shalt not let any of thy seed In these three precepts Moses more lightly touches on what we have lately seen set forth at greater length in Deuteronomy; for there he condemns impious offerings, as well as the responses of familiar spirits, magical arts, and enchantments. He now in the first place adverts to adulterous sacrifices, especially to that impure and detestable service of consecrating their children to Moloch, as they called him, the idol of the Gentiles; and then adds a prohibition, that they should give no heed to false revelations. But in these two passages of Leviticus he only enumerates two classes, ³⁰⁴ viz., to use auguries and divinations, and to seek responses from familiar spirits, and to consult magicians or enchanters; yet he includes all the others of which we have previously spoken. And, lest they should think the crime a light one, he says that all they are “defiled” who devote themselves to this kind of curiosity. The confirmation, which is added at the end of both clauses, has relation to the sum of the First Commandment; for when God declares Himself to be “Jehovah, and the God of Israel,” he both claims the worship which is due to Him alone, and also condemns all the superstitions whereby pure religion is adulterated. There is also an antithesis implied, in which God contrasts Himself with all fictitious idols; and therefore the words may be thus paraphrased, — Since I am the eternal God, and separated from all others which the Gentiles foolishly make to themselves, and since I have chosen you to myself as my peculiar people, I would have you, as you ought to be, pure and separated from all defilements.

Calvin: Lev 18:22 - NO PHRASE

We learn from these passages that the people were not only prohibited from adultery, but also from all sins ⁶¹ which are repugnant to the modesty of nature itself. In order that all impurity may be the more detestable, He enumerates two species of unnatural lust, from whence it is evident that when men indulge themselves in this respect, they are carried away by an impulse, which is more than beastly, to defile themselves by shameful wickedness. The beasts are satisfied with natural connection; it is therefore a gross enormity that this distinction should be confounded by man endowed with reason; for what is the use of our judgment and intelligent faculties if it be not that greater self-restraint should exist in us than in the brute animals? It is plain, therefore, that they must be blinded in a horrible manner who so shamefully defile themselves, as Paul says. (Rom 1:28.) The madness of lust has, however, invented several monstrous vices, whose names it would be better to bury, if God had not chosen that these shameful monuments should exist, to inspire us with fear and horror. It has at length advanced to such excesses, that men created in God’s image, both male and female, have had connection with brutes.

Calvin: Lev 18:24 - Defile not yourselves in any of these things

Lev 18:24.Defile not yourselves in any of these things. An old proverb ⁶² says, that good laws have sprung from evil habits; and God reminds us that for this reason He has been induced expressly to advert to these disgusting and wicked things; for the monstrosities which He mentions would have been concealed in eternal silence had not necessity compelled Him to bring them to light. But since the Canaanitish nations had advanced to such a pitch of licentiousness, that the prodigious sins, which else would have been better concealed, had been but too familiarly known from their wicked habits, God warns His people to beware of their fatal examples. First, when He says that these abominations prevailed amongst the Gentiles, He indicates that evil habits by no means avail as an excuse; nay, that public consent is in vain alleged in defense of vice. But the better to deter them from imitating them, He sets before their eyes the vengeance He is about to take. It is true, indeed, that the nations of Canaan were destroyed for other reasons, but it is not without cause that He sets forth this amongst the rest, for undoubtedly God was offended by such pollutions.

Calvin: Lev 18:26 - Ye shall therefore keep my statutes

26.Ye shall therefore keep my statutes He here contrasts His Law with the abominations of the Gentiles. The exhibition of His severity, which He had referred to, might indeed have sufficed for the instruction of His people; but in order to influence them more strongly, He at the same time adduces the way pointed out to them in the Law, which would not suffer them to go astray, if only they refused not to follow God. For that the Gentiles, who were destitute of light, should have been drawn aside in every direction was not surprising; but whilst they thus proved their blindness, it behooved true believers, on the contrary, to testify that they were not children of darkness, but of light. And to this Paul seems to allude, when he exhorts believers not to walk, like the Gentiles, “in the vanity of their mind.” (Eph 4:17.) On this account God not only commends to them His precepts and statutes, but also His ordinances ( custodias,) because He had omitted nothing in the Law which would be useful for the direction of men’s lives. The sum is, that unless they order themselves constantly by the doctrine which enlightens them, the same destruction awaited them also which was about to overwhelm the (Canaanitish) nations.

Defender: Lev 18:22 - abomination

Homosexuality has become so common today, as in the ancient pagan tribes, that it is considered an acceptable - or even preferable - life style. God, however, who created men and women and ordained the proper and fruitful institution of marriage and the family unit, calls it abomination. Despite modern theories, it is not a natural condition. It is a learned behavior which, like any other sin prohibited by a holy God, can become a very difficult behavior to change when long practiced. Nevertheless, the Bible clearly forbids - and nowhere more forcefully than here in this Lev 18:1 of Leviticus - not only homosexuality but also adultery, incest, bestiality and any other type of sexual commerce except that in monogamous, life-long marriage. God can and does forgive these and other sins (that is what the Levitical offerings in this same book teach). Persistent and unrepentant continuance however, will eventually result in the judgment implicit in Rom 1:27, "receiving in themselves that recompense of their error which was meet.""

Defender: Lev 18:25 - the land is defiled

The land of Canaan, which had long before been promised by God to Abraham and his seed, had become so defiled by the time of Joshua that God was completely vindicated in ordering the extermination of its incorrigibly wicked inhabitants, lest the people of Israel and eventually the whole world be corrupted by their influence, as in the world before the flood. This chapter gives a representative listing of their pervasive sins - promiscuity, incest, homosexuality, bestiality, even burning their children in sacrifice to a pagan god (Lev 18:21) and blaspheming the true God. God had been long-suffering for four hundred years, but now their iniquity was full and their time was up (Gen 15:13-16)."

TSK: Lev 18:2

Lev 18:4, Lev 11:44, Lev 19:3, Lev 19:4, Lev 19:10, Lev 19:34, Lev 20:7; Gen 17:7; Exo 6:7, Exo 20:2; Psa 33:12; Eze 20:5, Eze 20:7, Eze 20:19, Eze 20:20

TSK: Lev 18:3 - the doings // and after

the doings : Psa 106:35; Eze 20:7, Eze 20:8, Eze 23:8; Eph 5:7-11; 1Pe 4:2-4

and after : Lev 20:23; Exo 23:24; Deu 12:4, Deu 12:30, Deu 12:31; Jer 10:2, Jer 10:3; Rom 12:2

TSK: Lev 18:4

Lev 18:26, Lev 19:37, Lev 20:22; Deu 4:1, Deu 4:2, Deu 6:1; Psa 105:45, Psa 119:4; Eze 20:19, Eze 36:27; Eze 37:24; Luk 1:6; Joh 15:14

TSK: Lev 18:5 - which if a man do // I am the Lord

which if a man do : Eze 20:11, Eze 20:13, Eze 20:21; Luk 10:28; Rom 10:5; Gal 3:12

I am the Lord : Exo 6:2, Exo 6:6, Exo 6:29; Mal 3:6

TSK: Lev 18:6 - near to kin // to uncover

near to kin : Heb. remainder of his flesh. Notwithstanding the prohibitions here, it must be evident, that in the infancy of the world, persons very near of kin, and even brothers and sisters, must have joined in matrimonial alliances; and therefore we cannot pronounce them immoral in themselves. But, in these first instances, necessity required it; but when this necessity no longer existed, the thing became inexpedient and improper for:

1.    As human nature now is, it is very expedient that those who are so much together in youth, should, by such a restriction be taught to look upon all such intercourse as prohibited and incestuous; for unless such restrictions are made, it would be impossible to prevent the prevalence of very early corruption among young persons. (See Michaelis on the laws of Moses, Art. 108.)

2.    That the duties owing by nature to relatives might not be confounded with those of a social or political kind; for could a man be a brother and a husband, or a son and a husband at the same time, and fulfil the duties of both? Impossible.

3.    That by intermarrying with other families, relationship and its endearments might be diffused. These prohibitions are, therefore, to be considered so eminently moral obligations as to be observed by all mankind.

to uncover : Lev 18:7-19, Lev 20:11, Lev 20:12, Lev 20:17-21

TSK: Lev 18:7

Lev 20:11; Eze 22:10

TSK: Lev 18:8

Lev 20:11; Gen 35:22, Gen 49:4; Deu 22:30, Deu 27:20; 2Sa 16:21, 2Sa 16:22; Eze 22:10; Amo 2:7; 1Co 5:1

TSK: Lev 18:9

Lev 20:17; Deu 27:22; 2Sa 13:11-14; Eze 22:11

TSK: Lev 18:12

Lev 20:19; Exo 6:20

TSK: Lev 18:14

Lev 20:20

TSK: Lev 18:15

Lev 20:12; Gen 38:18, Gen 38:19, Gen 38:26; Eze 22:11

TSK: Lev 18:16

Lev 20:21; Deu 25:5; Mat 14:3, Mat 14:4, Mat 22:24; Mar 6:17, Mar 12:19; Luk 3:19

TSK: Lev 18:17 - a woman // it is wickedness

a woman : Lev 20:14; Deu 27:23; Amo 2:7

it is wickedness : Lev 20:14

TSK: Lev 18:18 - wife // to vex her

wife : or, one wife to another, Gen 4:19, Gen 29:28; Exo 26:3

to vex her : Gen 30:15; 1Sa 1:6-8; Mal 2:15

TSK: Lev 18:19

Lev 15:19, Lev 15:24, Lev 20:18; Eze 18:6, Eze 22:10

TSK: Lev 18:20

Lev 20:10; Exo 20:14; Deu 5:18, Deu 22:22, Deu 22:25; 2Sa 11:3, 2Sa 11:4, 2Sa 11:27; Pro 6:25, Pro 6:29-33; Mal 3:5; Mat 5:27, Mat 5:28; Rom 2:22; 1Co 6:9; Gal 5:19; Heb 13:4

TSK: Lev 18:21 - pass through // to Molech // profane

pass through : Molech signifies a king, or governor, of similar import with Baal, lord, or governor; and it is generally supposed that the sun was worshipped under this name; and more particularly as the fire appears to have been so much employed in his worship. It seems clear that children were not only consecrated to him by passing through the fire, which appears to be alluded to here, but that they were actually made a burnt offering to him (see the parallel passages). That the several abominations afterwards mentioned were actually practised by many heathen nations is abundantly attested by their own writers. Lev 20:2; Deu 12:31, Deu 18:10; 2Ki 16:3, 2Ki 21:6, 2Ki 23:10; Psa 106:37, Psa 106:38; Jer 7:31; Jer 19:5; Eze 20:31, Eze 23:37

to Molech : 1Ki 11:7, 1Ki 11:33; Amo 5:26; Act 7:43, Moloch.

profane : Lev 19:12, Lev 20:2-5, Lev 21:6, Lev 22:2, Lev 22:32; Eze 36:20-23; Mal 1:12; Rom 1:23, Rom 2:24

TSK: Lev 18:22

Lev 20:13; Gen 19:5; Jdg 19:22; 1Ki 14:24; Rom 1:26, Rom 1:27; 1Co 6:9; 1Ti 1:10; Jud 1:7

TSK: Lev 18:23 - any beast // confusion

any beast : Lev 20:15, Lev 20:16; Exo 22:19

confusion : Lev 20:12

TSK: Lev 18:24 - Defile // for

Defile : Lev. 18:6-23, Lev 18:30; Jer 44:4; Mat 15:18-20; Mar 7:10-23; 1Co 3:17

for : Lev 20:22, Lev 20:23; Deu 12:31, Deu 18:12

TSK: Lev 18:25 - the land // therefore // vomiteth

the land : Num 35:33, Num 35:34; Psa 106:38; Isa 24:5; Jer 2:7, Jer 16:18; Eze 36:17, Eze 36:18; Rom 8:22

therefore : Psa 89:32; Isa 26:21; Jer 5:9, Jer 5:29, Jer 9:9, Jer 14:10, Jer 23:2; Hos 2:13, Hos 8:13, Hos 9:9

vomiteth : Lev 18:28, Lev 20:22

TSK: Lev 18:26 - keep // nor any stranger

keep : Lev 18:5, Lev 18:30; Deu 4:1, Deu 4:2, Deu 4:40, Deu 12:32; Psa 105:44, Psa 105:45; Luk 8:15, Luk 11:28; Joh 14:15, Joh 14:21-23, Joh 15:14

nor any stranger : Lev 17:8, Lev 17:10

TSK: Lev 18:27

Lev 18:24; Deu 20:18, Deu 23:18, Deu 25:16, Deu 27:15; 1Ki 14:24; 2Ki 16:3, 2Ki 21:2; 2Ch 36:14; Eze 16:50, Eze 22:11; Hos 9:10

TSK: Lev 18:28

Lev 18:25, Lev 20:22; Jer 9:19; Eze 36:13, Eze 36:17; Rom 8:22; Rev 3:16

TSK: Lev 18:29

Lev 17:10, Lev 20:6

Exo 12:15

TSK: Lev 18:30 - abominable // that ye defile // I am

abominable : Lev 18:3, Lev 18:26, Lev 18:27, Lev 20:23; Deu 18:9-12

that ye defile : Lev 18:24

I am : Lev 18:2, Lev 18:4

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Lev 18:2

Your Sovereign and Lawgiver. This is oft repeated here, because the things here forbidden were practised and allowed by the Gentiles, to whose custom he here opposeth Divine authority, and their obligation to obey his commands.

Poole: Lev 18:3 - Egypt and Canaan

Egypt and Canaan: these two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations, as he elsewhere expresseth it. In their ordinances, or statutes; either because their laws did indeed allow such things, or because prevailing customs have the force of laws.

Poole: Lev 18:4

My judgments and mine ordinances; mine universally, Deu 27:26 Gal 3:10 ; for though the words be indefinite, the matter is necessary; and mine solely, Deu 6:13 , compared with Mat 4:10 , and therefore those that here follow, though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the nations.

Poole: Lev 18:5 - He shall live in them

He shall live in them not only happily here, but also eternally hereafter, as it is expounded Mat 19:17 Rom 10:5 . This is added as a powerful argument why they should follow God’ s commands rather than men’ s examples, because their life and happiness depends upon the one, not the other. And though in strictness, and according to the law or covenant of works, they could not challenge life for doing, except their obedience was universal, perfect, constant, and perpetual, and therefore no man since the fall could be justified by the law, as the apostle affirms and proves, Ro 4 Ga 3 ; yet by the covenant of grace this life is promised to all that obey God’ s commands sincerely, though not perfectly, 1Ti 4:8 .

Poole: Lev 18:6 - None // Approach // To any that is near of kin to him // Their nakedness

None Heb. no man , For though the women also be bound by this law, yet the men alone are mentioned, both because they are most active in the choice of their yoke-fellows, and therefore most likely to transgress these laws, and because they having authority over the women, could have the greater influence upon them, by their power, counsel, or example, to oblige them either to the observation or violation of them.

Approach: this word signifies the conjugal act here, as it doth Gen 20:4 Isa 8:3 ; but because it is ambiguous in itself, it is so limited and explained in the end of the verse.

To any that is near of kin to him: this is the general rule, which is particularly expounded and applied in the following instances. And these laws are so just and reasonable, that although the barbarous nations did allow of such incestuous marriages, yet wiser and civil heathens by the mere light of nature condemned them, as may be seen in Suetonius, Tacitus, Catullus, and others.

Their nakedness i.e. their secret parts, so called to put us in mind of the fall of our first parents, whose first sense and shame of their nakedness had its rise from thence. This phrase notes the same thing with knowing , Gen 4:1 ; and with discovering one’ s skirt, Deu 22:30 27:20 .

Poole: Lev 18:7 - Of thy father, or of thy mother // She is thy mother

Of thy father, or of thy mother Heb. and of thy mother , put for that is , or to wit , as it is oft used. Here it notes that the nakedness of the father, and the nakedness of the mother, are one and the same thing, because they two are one flesh, and therefore her nakedness is his also; which further appears, because the mother only is mentioned in the following words, which contain the reason of the law.

She is thy mother and therefore even nature teacheth thee to abhor such incest. Yet the Persians used to marry their mother; therein worse than the very camels, whom no force will drive to that act with their dams.

Poole: Lev 18:8

i.e. Thy step-mother. Examples of this are Gen 35:22 49:4 1Co 5:1 . It is thy father’ s nakedness by interest and relation; that which he only may uncover.

Poole: Lev 18:9 - Thy sister // The daughter of thy father // daughter of thy mother // Whether she be born at home

Thy sister by both parents.

The daughter of thy father or

daughter of thy mother thy sister by either of thy parents.

Whether she be born at home to wit, of thy father by another wife, whom he hath taken into his house. Or born abroad; either of thy mother, by another, whether a former or a second husband, in another house and family; or of thy father by some strange woman, for there might be some doubt in these cases.

Poole: Lev 18:10

And consequently of all thy children and children’ s children, and all downwards; for they are a part of thyself, as coming out of thy loins, and out of thy wife, whose nakedness is thine own.

Poole: Lev 18:11 - Begotten of thy father // Object // Answ

Begotten of thy father , or, being akin to thy father . He seems to speak of the daughter of the father’ s brother by his wife, whom the father here spoken of, being brother to the deceased person, married by virtue of that law, Deu 25:5 , by which marriage there was a near kindred contracted between the two families, so that the son of the one could not marry the daughter of the other. Thus this law is differing from that Lev 18:9 . And that seems more probable, than that in so brief a table of laws the same thing should be forbidden both there and here.

Object. The word being the same here and Lev 18:9 , must be understood in the same sense, and therefore here must be rendered begotten or born , as it is there.

Answ It may be rendered there as well as here akin, as some render the words there of domestic , or of another, a foreign, kindred ; and if the word had been participially put for begotten or born, it is likely the preposition mem or lamed would have been prefixed to the Hebrew word abicha , as is common in those cases.

Poole: Lev 18:12 - Thy father’ s near kinswoman

Thy aunt by the father’ s side, as the next verse speaks of the aunt by the mother’ s side. If Amram’ s example be alleged to the contrary, See Poole "Exo 6:20" .

Thy father’ s near kinswoman Heb. thy father’ s flesh , a member and product of the same flesh from which thy father came.

Poole: Lev 18:14 - Of thy father’ s brother // She is thine aunt

Of thy father’ s brother i.e. of his wife, as the next words explain it. And as a man may not marry his aunt, so neither may a woman marry her uncle, there being altogether the same distance in kindred, and the selfsame reason of the law. And for the examples of Abraham, Amram, Othniel, &c., to the contrary, they were before the publication of this law, by which it pleased God to restrain the liberty allowed formerly, when the holy seed was in a narrower compass, and fewer persons, which altered the case. For in that regard there was a time when God allowed brethren and sisters to marry, to wit, when there were no other in the world, which was the case of Adam’ s immediate children. We learn from hence that the same degrees are forbidden in consanguinity or kindred by blood, and in affinity or kindred by marriage.

She is thine aunt: some infer from hence that it is unlawful for cousin-germans, or the children of brethren and sisters, to marry. But there is not the same reason, nor the same degree of distance, for my uncle or aunt are nearer akin to me than their children are. Yet because it seems doubtful to many, and may hereafter prove occasion of grievous perplexities of mind, especially to tender and scrupulous consciences, Christian prudence directs us to choose the safest way, there being so great a latitude of unquestionable persons.

Poole: Lev 18:16

Neither in his lifetime, nor after his death, and therefore a woman might not marry her husband’ s brother, nor might a man marry his wife’ s sister, either before or after his wife’ s death, for so all the prohibitions are to be understood; which will give light to Lev 18:18 . But God, who can undoubtedly dispense with his own laws, did afterwards make one exception to this rule, of which see Deu 25:5 .

Poole: Lev 18:17 - Of a woman and her daughter // It is wickedness

Of a woman and her daughter to wit, thy step-daughter, and so thy step-son’ s daughter, &c.

It is wickedness because they are very near to thy wife by consanguinity, as coming directly from her; and therefore they are as near to thee by affinity, which binds as much as consanguinity; the wife, who is only related by affinity, being nearer to a man than any other by consanguinity, they two being made one flesh, and therefore the same distance is to be observed in both of them.

Poole: Lev 18:18

The word

sister is here understood, either,

1. Properly, so some; whence others infer that it is lawful to marry one’ s wife’ s sister after the wife’ s death. Or,

2. Improperly for any other woman, as not only persons, but things, of the same kind are oft called sisters and brethren , of which see plain examples, Exo 26:3 32:27,29 Eze 1:9 3:13 16:45,48,49 . So the sense is, thou shalt not take one woman to another . And this sense may seem more probable,

1. Because else here were a tautology, the marriage of a man with his wife’ s sister being sufficiently forbidden, Lev 18:16 , where marriage with his brother’ s wife is forbidden; as also Lev 18:9,11 , where he forbids the marriage of one’ s own sister, and cousequently the marriage of one’ s wife’ s sister, it being manifest and confessed that affinity and consanguinity are of the same consideration and obligation in these matters. Nor can this be added for explication, for then the comment would be darker than the text, nay, it would destroy the text; for then what was simply, and absolutely, and universally forbidden before, is here forbidden doubtfully and restrainedly, and might at least seem to be allowed after the wife’ s death; which is rejected by those who own the former interpretation.

2. Because the reason of this prohibition, which is lest he should vex her thereby, is much more proper and effectual against marrying any other woman, than against marrying the wife’ s sister, so near and dear a relation being most commonly and probably a means to induce them rather to love and please and serve, than to vex one another in such a relation. And therefore to take her natural sister to vex her, would seem a course unsuitable to his end or design.

3. Some add another reason, that polygamy, which Christ condemns, Mat 19:5 is either forbidden here or no where in the law. But this may admit of great dispute. And it is observable, that Christ confutes polygamy and divorces, not by any of Moses’ s laws, (which probably he would not have omitted, if they had been to his purpose,) but by the first institution of marriage, Gen 2:23 ; whence also Malachi seems to fetch his argument, Lev 2:14,15 . And that law, Deu 21:15,16 , may seem to intimate that God did then, in consideration of the hard-heartedness of the Jewish nation, dispense with that first and primitive law, especially if we consider the practice of divers holy men amongst the Jews, not only before the law, as Abraham and Jacob, but also after it, as Elkanah and David, who would never have lived in the violation of a known law, or, if they had, would have been blamed for it; whereas on the contrary God mentions it as one of his layouts vouchsafed to David, that he gave him his master’ s wives into his bosom, 2Sa 12:8 ; and affirms, that David turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah , 1Ki 15:5 . Peradventure therefore it may deserve some consideration, which a learned man in part suggests, that this text doth not simply forbid the taking of one wife to another, but the doing of it in such a manner, or for such an end, that he may vex, or punish, or revenge himself of the former; which probably was a common motive amongst that hard-hearted people to do so, and therefore the forbidding hereof might give a great check to the practice of polygamy amongst them. In her lifetime : this clause is added to signify God’ s allowance to marry one wife after another, when she is dead, and thereby to intimate how the word sister is to be understood .

Poole: Lev 18:19

No, not to thy own wife. See Exo 12:2 15:24,25 . This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Eze 18:6 . There is also a natural turpitude in this action. And therefore it is now unlawful under the gospel.

Poole: Lev 18:21 - Pass through the fire // To Molech // Neither shalt thou profane the name of thy God

Pass through the fire this was done two ways; either,

1. By burning them in the fire, of which see 2Ki 3:27 2Ch 28:3 Psa 106:37,38 Isa 57:5 .

Or, 2. By making them pass between two great fires, which was a kind of illustration or consecration of them to that god; which latter seems to be here meant. See Poole "Deu 18:10" , where the word fire, here understood, is expressed.

To Molech or, Moloch ; called also Milcom ; an idol chiefly of the Ammonites, as appears from 1Ki 11:7 2Ki 23:13 Jer 49:1,3 . This seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden.

Neither shalt thou profane the name of thy God either by joining him with, or by forsaking him for, such a base and bloody idol, whereby the name, honour, and service of God would be horribly defiled, and exposed to the scorn of the heathen, as if he were but one of the same kind with their mongrel deities.

Poole: Lev 18:23

A horrible confusion of the natures which God hath distinguished, and of the order which God hath appointed, and an overthrow of. all bounds of religion, honesty, sobriety, and modesty.

Poole: Lev 18:24 - In all these

In all these to wit, above-mentioned sins. Whence it is apparent that the several incests here prohibited are not only against the positive and particular law given by God to the Jews, but also against the general law and light of nature. And therefore the law about these things was one of the seven precepts of Noah. And the sober heathens condemned such incestuous marriages. The Roman historians observe, that when Claudius the emperor had married his niece, (which is one of the lowest kinds of incest here mentioned,) and the senate in complaisance with him had made it lawful for any to do so, yet there was but one, and he too an obscure person, that followed his example.

Poole: Lev 18:25 - I do visit // The land itself vomiteth out her inhabitants

I do visit I am now visiting, or about to visit, i. e. to punish. See Isa 26:21 .

The land itself vomiteth out her inhabitants as no less burdens to the earth than corrupted food is to the stomach. See Jer 9:19 Mic 2:10 .

Poole: Lev 18:26 - Nor any stranger

Nor any stranger in nation or religion, of what kind soever. For though they might not force them to submit to their religion, yet they might restrain them from the public contempt of the Jewish laws, and from the violation of natural laws, which besides the offence against God and nature, were matters of evil example and consequence to the Israelites themselves.

Poole: Lev 18:29

To wit, by death to be inflicted by the magistrates, as it is apparent in case of idolatry with Moloch or other false gods; and in case of the magistrates neglect, by God himself. This phrase therefore of cutting off is to be understood variously, as many other phrases are, either of ecclesiastical, or civil and corporal punishment, according to the differing natures of the offences for which it is inflicted.

Haydock: Lev 18:2 - God

God, to whom the right of giving laws belongs. (Du Hamel)

Haydock: Lev 18:3 - Ordinances

Ordinances respecting marriages, divine worship, &c. (Haydock)

Haydock: Lev 18:5 - Live in them

Live in them, a long and happy life, (Chaldean) attended with grace and glory. (Lyranus) ---

Jesus Christ and St. Paul explain it of eternal life. (Matthew xix. 17; Romans x. 5.) (Calmet)

Haydock: Lev 18:6 - Approach // To him // Nakedness

Approach to marry, much less to gratify his sensual appetite. (Haydock) ---

To him. Hebrew, "None shall approach to any of their descendants;" ad omnes reliquias carnis suæ; to any of those who spring from the same stock. The Jews assert, that all are bound by the law of nature to abstain from their own mother and sister, from another's wife, and from unnatural conjunctions. (Selden, Jur. v. 11.) (Calmet) ---

Nakedness, or turpitude, which title the body deserves, when it is used in a manner contrary to the law of God.

Haydock: Lev 18:7 - Father

Father, with whom the daughters must not have any connexion, as Myrrha had with Cymoras. (Metam. x.) (Haydock) ---

All relations in a right line are excluded for ever, according to the emperor Justinian. The reason of these various impediments is, 1. That God's people may not resemble infidels, who permitted such things, ver. 3. The Persians married their own mothers, daughters and sisters. (Clement of Alexandria, strom. 3.) Semiramis married her son Justin. Cleopatra was both mother and wife of the two Ptolemies, Philometor and Euergetes, or Physcon. (Tirinus) ---

The Egyptians took their sisters to wife for a long time, by the authority of their laws, and in imitation of Isis. (Diodorus 1.; Clement, recogn. 9.) Solon permitted people to marry their step-sisters by the same father, and Lycurgus only those by the same mother. (Philo ad 6. præc.) 2. By this law, the bands of society are strengthened, and families become connected. (St. Augustine, City of God xv. 16.) 3. Disorders which would easily take place under the same roof, on the prospect of a future marriage, are prevented. 4. The contrary practice would often prove contrary to order and decency, as the son would be raised above his mother. These regulations seem to have been made from the beginning, or at least from the time of the deluge; since the nations not subject to the law of Moses, are condemned for the transgression of them, ver. 24. See Genesis xix. 33. (Calmet)

Haydock: Lev 18:8 - Father

Father. He hath known her; and to him she belongs, as being one flesh. (Haydock) ---

If he were even dead, it would shew a want of respect to marry his widow, though she were not your own mother. (Calmet) ---

This law, Ruben and the incestuous Corinthian transgressed. [1 Corinthians 5:1] (Tirinus)

Haydock: Lev 18:9 - Abroad

Abroad; being born of your mother, while she was married to another. The marriages of brothers and sisters at the beginning, were authorized by necessity; but now they are the more to be condemned, as religion forbids them. (St. Augustine, City of God xv. 16.) Some Rabbins assert, that such connexions were lawful till the time of Moses. But St. Epiphanius (hær. 39,) maintains, they had been condemned long before. Seneca (St. Augustine, City of God vi. 10,) acknowledges that such marriages of the pagan gods were not right; ne pie quidem: and Plato says, they are hateful to God. The Romans punished them with death. Many barbarians do not, however, make any scruple to contract marriage with their children, or with their mothers. (St. Jerome, contra Jov. ii. 2.; Eurip. Hermione.) (Calmet)

Haydock: Lev 18:11 - Sister

Sister, by thy step-mother.

Haydock: Lev 18:12 - Father

Father. Nearly related, and springing from the same source. (Menochius)

Haydock: Lev 18:14 - Who....affinity

Who....affinity. Hebrew, "she is thy aunt." Some say that, in the old law, a person might marry his niece, but not his aunt; as the order of nature would be inverted if the aunt were subject to her nephew. But others assert that the law was reciprocal, and excluded the marriage of both. The emperor Claudius married his niece Agrippina, and authorized others to do the like. But only one imitated him at Rome; (Suetonius) though Tacitus (An. xii.) says, other nations did it with solemnity, as they had no law to the contrary. Aliis gentibus solemnia, &c. (Calmet)

Haydock: Lev 18:16 - Brother

Brother; though she may be even divorced from him. (St. Augustine, q. 61.) If the brother were dead without offspring, the next relation was bound to marry her; (Deuteronomy xxv. 5) and the kinsman of Booz was accounted infamous for neglecting this duty, Ruth iv. 6.

Haydock: Lev 18:17 - Daughter // Incest

Daughter, together, or successively; even if she were the child of another husband. ---

Incest. Hebrew, "a crime." Aquila, "an abomination." Septuagint, "an impiety."

Haydock: Lev 18:18 - Rival her // Nata, soror, neptis, matertera, fratris et uxor // Et patrui conjux, mater, privigna, noverca // Uxorisque soror, privigni nata, nurusque // Atque soror patris, conjungi lege vetantur

Rival her, ( in pellicatum ). Hebrew and Chaldean, "to trouble her." After the death of one sister, it seems, another might be taken. Jacob had two at once. Some think that polygamy is here forbidden. But the law seems to have tolerated it; and only condemns many, or too great a number, with respect to the king, Deuteronomy xvii. 17. The impediments specified in this chapter may be comprised in these four verses:

Nata, soror, neptis, matertera, fratris et uxor,

Et patrui conjux, mater, privigna, noverca,

Uxorisque soror, privigni nata, nurusque,

Atque soror patris, conjungi lege vetantur. (Calmet)

Haydock: Lev 18:19 - Thus

Thus, &c. The refractory were to be slain, chap xx. 18. It was thought that the infant would be in danger; and hence the Jews punished with death the man whose child was born lame. St. Augustine (q. 64,) believes that this law is still in force; and some accuse the person who neglects it, as guilty of a venial sin. (Bonfrere)

Haydock: Lev 18:20 - Wife

Wife. This crime is to be punished like the rest, ver. 29.

Haydock: Lev 18:21 - Consecrated // God

Consecrated. Hebrew, "to pass through the fire to Moloch." Septuagint, "to serve the ruler." Syriac, "to marry strange women;" as also chap. xx. 2. One of the sons of Achaz was offered to this idol of the Ammonites; and yet, perhaps, succeeded his father; (4 Kings xvi. 3; xviii. 1,) which shews that the children were not always burnt to death, but only lustrated, or made to pass over or between two fires. Yet many assert that the children were frequently consumed in the flames, and God condemns the cruel parents to be punished with death, chap. xx. 2. The brazen idol was heated red hot, and the unhappy victim was placed in its arms, or the priests dragged the child over or between the fires. The surrounding nations delighted in human victims. The Carthaginians offered them till the time of Iphicrates. Adrian abolished several such cruel customs among the Greeks. See Porphyrius, de Abst. ii. Jerem. vii. 31. ---

God; by causing any to suppose that he is cruel, like the idols. We must mention his name with the utmost respect. "The mouth, which utters the sacred name of God, ought never to pronounce a shameful word." (Philo de 10. præc.) Some think, that the idolaters honoured their god by committing an abominable action in his presence. See Malvenda. But most people understand that human sacrifices are here forbidden. (Calmet) ---

The nations of Carolina very lately observed the same custom as the ancient idolaters, in sacrificing their children to the devil, by buring them to death in a brazen statue. (Vives in Civ. Dic. vii. 19.) Moloch was represented as a king, in all his ornaments, with the head of a calf. He was, perhaps, the idol adored by other nations, under the name of Saturn, who devoured his own children. (Bonfrere) (Tirinus)

Haydock: Lev 18:22 - Abomination

Abomination, punished so severely in the Sodomites, Genesis xix. Yet, even the philosophers of Greece were not at all ashamed of it. Bardesanes assures us, that the eastern nations punished it with death, and would not allow the guilty the honours of burial. Those beyond the Euphrates were so shocked at it, that they would kill themselves if they were only accused of such a crime. (Ap. Eusebius, præp. vi. 10.)

Haydock: Lev 18:23 - Crime

Crime. Hebrew, "confusion." The Egyptians did so with goats, as part of their religion. See chap. xx. 16. and An. Univ. Hist. We need not, however, infer from this law, that the crime was common among the Jews, as Voltaire would insinuate. (Haydock) ---

Nothing but monsters can proceed from such wickedness. (Menochius)

Haydock: Lev 18:28 - Vomited

Vomited. Moses speaks of what would shortly happen, as if it had already come to pass, which is familiar with the prophets. (Calmet) ---

He represents the earth as sick and disgusted with the crimes of its inhabitants, in the same manner as the Book of Wisdom (v. 23,) says, the water of the sea shall rage (or foam, excandescet ) against them. The strong expression used by Moses, shews to what a length the Chanaanites had carried their abominations; so that God, justly irritated, orders them all to be exterminated.

Haydock: Lev 18:29 - People

People. Hebrew hammam. The same temporal punishment is inflicted upon all the aforesaid crimes, though they were not all equally grievous. The smallest of them deserved to be treated with such severity, to prevent the spreading of such contagious vices. (Haydock) ---

The regulations respecting marriage, were not immutable, or all determined by the law of nature, which admits of no dispensation. Only those relations in a right line, and the first in the collateral line, can be esteemed of this description. (Du Hamel) ---

If Protestants maintain, that all these regulations of Moses are part of the natural law, and bind Christians, they must also allow that a person must marry the widow of his deceased brother, if he has left no children, Deuteronomy xxv. God would never have established this general rule for his people, if it were in opposition to the natural law; which is clear and obvious to all people by the light of reason, according to Aristotle. (Polit. 2.) Neither would so many holy men have violated this law without reproof, if it had prohibited the marriages of two sisters, of aunts, &c. See Genesis xxix.; Exodus vi. 20. God never dispensed in the right line; (1 Corinthians v. 1) and such relations, or even people in the first collateral degree of consanguinity, marrying, are punished with death, chap. xx. Whereas those in the second degree, or in the first of affinity, undergo a smaller punishment; which shews that the transgression, in both cases, is not against the law of nature. No man ever undertook to dispense with the marriage of brothers and sisters; though Beza lays this to the charge of Pope Martin V. But the person alluded to, only obtained leave to retain the sister of her whom he had privately dishonoured, when his marriage could not be dissolved without great scandal. (St. Antonin. 3. p. tit. i. 11.) As, therefore, some of these impediments were introduced by the positive ceremonial law of the Jews, which was abrogated by Jesus Christ, they have no other force at present than what they derive from the authority of Christian republics, which have adopted some and changed others, appointing, in some countries, death for the punishment of theft, and not of adultery, though the old law enjoined the reverse. See chap. xx. 10, and Genesis xxxviii. 24; Exodus xxii. 1. The Church may, therefore, surely dispense with those laws which she has enacted. (Worthington) (Council of Trent, Session xxiv. 3.) ---

She has indeed restricted marriage between relations to the fourth degree included, both of consanguinity and of affinity. See the Council of Lateran, under Innocent III. But she will not allow people to marry their aunts, brothers' widows, or sisters of their deceased wife, as the Jews do. (Tirinus)

Gill: Lev 18:1 - And the Lord spake unto Moses // saying

And the Lord spake unto Moses,.... He continued speaking to him, after he had delivered to him the laws respecting the day of atonement, and the bringing of the sacrifices to the door of the tabernacle, and particularly concerning the Israelites not worshipping devils, as they had done in Egypt: the Lord proceeds to deliver out others, the more effectually to guard against both the immoral and idolatrous practice, of the Egyptians and Canaanites:

saying, as follows.

Gill: Lev 18:2 - Speak unto the children of Israel // and say unto them, I am the Lord your God

Speak unto the children of Israel,.... To the heads of their tribes, that they might deliver to them the following laws; or Moses is bid to publish them among them, either by word of mouth, or by writing, or both:

and say unto them, I am the Lord your God; with which they were to be introduced; showing the right he had to enact and enjoin such laws, since he was Jehovah, the Being of beings, and from whom they received their beings; their sovereign Lord and King, who had a right to rule over them, and command what he pleased; and also the obligation they lay under to him to regard them, and yield a cheerful obedience to them, since he was their God, not only that had made them, but had redeemed them out of Egypt; and who had made a covenant with them, and had taken special care of them, and had bestowed many wonderful favours on them; and for this purpose is this phrase often used in this chapter, and very frequently in the next. See Lev 18:2.

Gill: Lev 18:3 - After the doings of the land of Egypt, wherein ye dwelt, shall ye not do // and after the doings of the land of Canaan, whither I bring you, shall ye not do // neither shall ye walk in their ordinances

After the doings of the land of Egypt, wherein ye dwelt, shall ye not do,.... Where they had dwelt many years, and were just come out from thence, and where they had learned many of their evil practices; not only their idolatrous ones referred to in the preceding chapter, which it is certain they followed, Eze 20:7; but also their immoral practices, particularly respecting incestuous marriages, after insisted on, some of which were established by a law among them; so Diodorus Siculus relates ^q, that it passed into a law with the Egyptians, contrary to the common custom of all others, that men might marry their own sisters; which is one of the incestuous marriages taken notice of in this chapter, and forbid:

and after the doings of the land of Canaan, whither I bring you, shall ye not do: which land had been promised to their ancestors and to them long ago, and whither they were now going under divine direction and guidance, to inherit it, and are here particularly warned of the evil practices among them, that they might avoid them: Maimonides ^r says, these are what our Rabbins call "the ways of the Amorites" (the principal people of the nations of the land of Canaan), and which, he adds, are as branches of the magic art; namely, such which do not follow from natural reason, but from magical operation, and depend upon the dispositions and orders of the stars, and so were necessarily led to worship them: hence, they say, in whatsoever is anything of medicine, in it is nothing of the way of the Amorites; by which they mean nothing else than this, that everything is lawful in which there appears a natural reason for it; and on the contrary, all others are unlawful: but here respect is had not to magical operations but to incestuous marriages, which prevailed among that people, and which they might have received from their ancestor Canaan, who learned them from his father Ham, of whom Berosus ^s writes, that even before the flood he corrupted mankind; asserting and putting it in practice, that men might lie with their mothers, sisters, daughters, and with males and brutes, or any other, for which he was cast out by Noah:

neither shall ye walk in their ordinances: which they ordained, appointed, and settled, for they were such a people the Psalmist speaks of, which framed mischief or wickedness by a law, Psa 94:2; so Diodorus Siculus says of the incestuous marriage before referred to, and which the above writer, Berosus, derives from Ham their ancestor, that they are said νομοθετησαι, "to pass into a law"; but Aben Ezra puts another sense on these words, let no man use himself to walk in this way until it becomes an ordinance or statute unto him; custom is second nature, and in course of time has the force of a law, wherefore bad customs should be strictly guarded against.

Gill: Lev 18:4 - Ye shall do my judgments // and keep mine ordinances, to walk therein // I am the Lord your God

Ye shall do my judgments,.... Which are just and right, and according to the rules of justice and equity; these are things, as Jarchi observes, which are said in the law with judgment, or are laws framed with the highest reason, even by the judgment of God himself, whose judgment is always according to truth: Aben Ezra thinks, these are the judicial laws in Exo 21:1; but though they may include them, they have more particular respect to the following laws:

and keep mine ordinances, to walk therein: which he had ordained and appointed of his own will and pleasure, which Jarchi calls the decree of the king, or which he decreed and determined as a king, having absolute power over his subjects to enact and enjoin what he pleased; wherefore some think these refer to ceremonial laws, which depended upon the will of the lawgiver, and were not founded in any natural sense or reason, wherefore it follows:

I am the Lord your God: who had a right to make what laws he pleased, being their Sovereign, and which they in gratitude as well as in justice ought to obey, he being their God, their covenant God, who had done great and good things for them.

Gill: Lev 18:5 - Ye shall therefore keep my statutes, and my judgments // which if a man do he shall live in them // I am the Lord

Ye shall therefore keep my statutes, and my judgments,.... The same as before; these they were to keep in their minds and memories, and to observe them and do them:

which if a man do he shall live in them; live a long life in the land of Canaan, in great happiness and prosperity, see Deu 30:20; for as for eternal life, that was never intended to be had, nor was it possible it could be had and enjoyed by obedience to the law, which fallen man is unable to keep; but is what was graciously promised and provided the covenant of grace, before the world was, to come through Christ, as a free gift to all that believe in him, see Gal 3:11; though some Jewish writers interpret this of eternal life, as Jarchi, Aben Ezra, and Ben Gersom:

I am the Lord; that has enjoined these statutes and judgments, and promised life to the doers of them, able and faithful to perform what is promised.

Gill: Lev 18:6 - None of you shall approach to any that is near of kin to him // to uncover their nakedness // I am the Lord

None of you shall approach to any that is near of kin to him,.... Or to all "the rest of his flesh" ^t, which together with his make one flesh, who are of the same flesh and blood with him, and are united together in the bonds of consanguinity; and such, with respect to a man, are his mother, sister, and daughter; his mother, of whom he was born, his sister, who lay in and sprung from the same "venter" he did, and his daughter, who is his own flesh; and with respect to a woman, her father brother, and son, who are in the same degree of relation, and both sexes are included in this prohibition; for though in the original text it is "a man, a man" ^u, yet as it takes in every man, so every woman: hence, as Jarchi observes, it is expressed in the plural number, "do not ye approach", to caution both male and female; and it is also understood by the Talmudists ^w of Gentiles as well as Israelites, for they ask, what is the meaning of the phrase "a man, a man?" the design of it is, they say, to comprehend the Gentiles, who are equally cautioned against incests as the Israelites; and indeed the inhabitants of the land of Canaan are said to defile the land with the incests and other abominations hereafter mentioned, and for which they were driven out of it: now when man and woman are forbidden to "approach" to those of the same flesh and blood with them, the sense is not that they may not come into each other's company, or make use of any civil or friendly salutations, or have a free and familiar conversation with each other, provided that modesty and chastity be preserved; but they are not so to draw near as to lie with, or have carnal knowledge of one another, in which sense the phrase is used, Gen 20:4; or to tempt to it or solicit it, and as it follows, which explains the meaning of it:

to uncover their nakedness; that is, those parts, which, by a contrary way of speaking, are so called, which should never be naked or exposed to view; but should be always covered, as nature teaches to do, and as our first parents did, when they perceived themselves naked, and were ashamed, Gen 3:7, this phrase signifies the same as to lie with another, or have carnal knowledge of them, wherefore the following laws are generally understood of incestuous marriages; for if such an action is not to be done between persons standing in such a relation, as here in general, and afterwards more particularly described, then there ought to be no intermarriages between them; and if such marriages are forbidden, and such actions unlawful in a married state, then much more in an unmarried one; wherefore the several following instances are so many breaches of the seventh command, Exo 20:14, and so many explications and illustrations of it, and consequently of a moral nature, and binding upon all men, Jews and Gentiles:

I am the Lord; that gave this caution, and enjoined this prohibition, and would greatly resent and severely revenge the neglect of it: the particulars follow.

Gill: Lev 18:7 - The nakedness of thy father, or the nakedness of thy mother // shall thou not uncover // she is thy mother, thou shalt not uncover her nakedness

The nakedness of thy father, or the nakedness of thy mother,

shall thou not uncover,.... By uncovering a father's nakedness is not meant anything similar to what befell Noah, which Ham beheld with pleasure, and the other two sons of Noah studiously and with reverence to their father covered; nor any sodomitical practice of a son with his father; as Gersom interprets it; but the same is meant by both phrases, and the words are by many interpreters thus rendered, "the nakedness of thy father, that is ^x, the nakedness of thy mother thou shalt not uncover": for what is the mother's is the father's, and uncovering the one is uncovering the other; wherefore the mother only is made mention of in the next clause, where the reason of this prohibition is given:

she is thy mother, thou shalt not uncover her nakedness; that is, not lie with her, nor marry her, because she is his mother that bore him, of whom he was born, and therefore ought not to become his wife, or be taken into his bed; such a marriage must be incestuous and shocking; such were the marriages of Oedipus with his mother Jocasta, and of Nero with Agrippina; though the words will bear another sense, that a woman may not marry her father, which may be meant by the first clause, nor a man his mother, intended in the next; and where indeed it is not expressed, females in the same degree of relation are included with the males, and under the same prohibition; and so the Targum of Jonathan explains this, a woman shall not have to do with her father, nor a man with his mother; as Lot's two daughters had with him, and the Persians with their mothers; among whom such incestuous marriages and copulations were frequent, and especially among their Magi ^y who might not perform their office unless they had lain with their mothers, sisters, and daughters ^z, or were begotten in such incest ^a: a man guilty of such incestuous copulations was cursed by the law of Moses, Deu 27:20; this is contrary to nature, what the brute creation abhors; a camel will not cover its dam: Aristotle ^b reports of one who was betrayed into it by his keeper, who, after he had discovered it, fixed his teeth in him and slew him; and he also relates of a horse after that he had ignorantly done the same, ran away in great haste and cast himself down from a precipice headlong.

Gill: Lev 18:8 - The nakedness of thy father's wife shalt thou not uncover // it is thy father's nakedness

The nakedness of thy father's wife shalt thou not uncover,.... That is, who is indeed a man's father's wife, but not his own mother, but a stepmother or mother-in-law; or otherwise this law would coincide with the former; a man lying with such an one is accursed by the law, Deu 27:23; such an incestuous copulation was that of Reuben with Bilhah, and Absalom with his father's concubines or secondary wives, and such an incestuous marriage was that of the Corinthians, 1Co 5:1; and of Antiochus Soter, king of Syria, with Stratonice his mother-in-law ^c: and even it was criminal to do this after a father's death, as Jarchi interprets it; and though she was only betrothed, and not married, and the father dead after such betrothing; as Gersom; nay, though she was divorced by the father, yet was not lawful for the son to have, no, not after his death:

it is thy father's nakedness; being espoused to him, and so one flesh with him; and the son and father being one flesh, such a mixture must be unlawful; and since then the nakedness of a mother-in-law is the father's, then surely that of an own mother's must be so likewise, which confirms a sense given of it in Lev 18:7, Cicero ^d exclaims against such marriages as incredible and unheard of, as instances of unbridled lust and singular impudence.

Gill: Lev 18:9 - The nakedness of thy sister // the daughter of thy father, or the daughter of thy mother // whether she be born at home or born abroad // even their nakedness thou shalt not uncover

The nakedness of thy sister,.... To lie with one in so near a relation is exceeding criminal, and for which the law curses a man, Deu 27:22; and to marry her is not lawful; for though it was necessary for the propagation of mankind that a man should marry his sister, for who else could Cain and Abel marry? yet afterwards, when there was an increase of mankind, and there were people enough remote from each other, it became unlawful for persons in such near ties of consanguinity to marry with each other; though the Egyptians did, in imitation of Isis and Osiris ^e, and so the Persians, following the example of Cambyses ^f:

the daughter of thy father, or the daughter of thy mother; whether she is a sister both by father and mother's side, or whether only by the fathers side and not the mother's, as Sarah was to Abraham, Gen 20:12; or only by the mother's side and not the father's:

whether she be born at home or born abroad; not whether born and brought up in his and her father's house, or born and brought up in another place and province; though there were some, as Aben Ezra observes, that so interpreted it, according to the sense of the word in Gen 50:23; but rather the sense is, as that writer gives it, whether born according to the law of the house of Israel, after espousals and marriage, or without it; that is, whether begotten in lawful marriage or not, whether a legitimate offspring or spurious, born in adultery and whoredom, whether on the father or mother's side; so the Targum of Jonathan, whom thy father begat of another woman, or of thy mother, or whom thy mother bore or brought forth, of thy father, or of another man; and to the same purpose Onkelos:

even their nakedness thou shalt not uncover; neither lie with, or have carnal knowledge of, nor marry one or the other.

Gill: Lev 18:10 - The nakedness of thy son's daughter, or of thy daughter's daughter // even their nakedness thou shalt not uncover // for theirs is thine own nakedness

The nakedness of thy son's daughter, or of thy daughter's daughter,.... A man might not marry his granddaughter, whether a descendant of his son or of his daughter, nor any further off descending from him in a right line, not his great-granddaughter, and so on; and if he might not marry his granddaughter, much less his own daughter, as Jarchi observes, for the relation is still nearer; therefore that being prohibited, this in course must, though not mentioned:

even their nakedness thou shalt not uncover; neither debauch nor marry such an one:

for theirs is thine own nakedness; which sprung from his, being the descendants either of his son or daughter; the Targum of Jonathan is,"for they are as thy nakedness,''his own flesh and blood.

Gill: Lev 18:11 - The nakedness of thy father's wife's daughter // begotten of thy father, she is thy sister // thou shalt not uncover her nakedness

The nakedness of thy father's wife's daughter,.... Either the daughter of his father by another wife, which seems to be countenanced by what follows:

begotten of thy father, she is thy sister; but then this coincides with what is prohibited, Lev 18:9, "the daughter of thy father"; that is, by another woman than a man's mother, only with this difference, that there is added, or "daughter of thy mother", that is, by another man than a man's own father; so that there is a prohibition of a sister whether by father or mother's side; here only as by the father's side, and so is only a part of that law; and, as some think, is for the confirmation of it, as Aben Ezra observes; or else the sense, as he thinks, is, that if a man marries a woman, and she has a little daughter by a former husband, that daughter may not be given in marriage to his son; and so the Septuagint version finishes this clause first, before it gives the other, which it considers as distinct from it, thus, "the shame of thy father's, wife's daughter thou shalt not uncover"; and then makes a distinct law of the latter; "she that is begotten of thy father is thy sister, thou shalt not uncover her shame"; but then this last falls in with Lev 18:9, the Sadducees, as Aben Ezra also observes, by whom he means the Karaites, interpret it not of a mother's daughter, but of one brought up and educated by a man's father, and so is his adopted daughter, whom his son might not marry; and thus with the Romans it is said ^g, that adoptive kindred hindered marriage between parents and children altogether; and among brethren so far forth as the loss of freedom did not intervene: some understand this law in this light, as De Dieu, that in Lev 18:9; the son of a second marriage is forbidden to marry with an half sister of the first marriage, whether she is the father's daughter, that is, which the father had by his deceased wife, or the mother's daughter, that is, which his mother had by a deceased husband; but here the son of a first marriage is forbidden with a half sister of a second marriage, which his mother-in-law has bore to his father, and is therefore called "the daughter of thy father's wife"; that is, of thy stepmother, but so the same may be said to be "begotten of thy father"; and therefore one begotten in a former marriage may not be understood; but then as this forbids the marriage of a brother with a sister, that is, of the same father, though not of the same mother, it falls in within the former law; wherefore some ^h have been of opinion, that this law forbids a man to marry the daughter of a woman whom his father has taken to wife, who was his deceased brother's wife, upon the law in Deu 25:5; by which marriage she became the father's daughter, and the son's sister; wherefore they take the phrase, "begotten of thy father", to signify "being akin" to thy father; which, if it can be established, makes a distinct law: Jarchi observes, on this phrase, "the daughter of thy father's wife","this teaches that a man is not guilty concerning his sister that is by an handmaid or stranger; therefore it is said, the daughter of thy father's wife, namely, one that was fit for marriage."

thou shalt not uncover her nakedness; See Gill on Lev 18:9.

Gill: Lev 18:12 - Thou shalt not uncover the nakedness of thy father's sister // she is thy father's near kinswoman

Thou shalt not uncover the nakedness of thy father's sister,.... His aunt by his father's side, an instance of which we have in Amram, Exo 6:20; and Maimonides says ⁱ, an aunt was forbidden whether she was a father's sister in lawful wedlock or in fornication:

she is thy father's near kinswoman; or, the rest of thy father ^k; the residue of his flesh, one of the same flesh and blood with him; wherefore, as he could not marry her himself, so his son likewise was too near akin to enter into such a relation with her.

Gill: Lev 18:13 - Thou shalt not uncover the nakedness of thy mother's sister // for she is thy mother's near kinswoman

Thou shalt not uncover the nakedness of thy mother's sister,.... Which is the same relation as before, an aunt by the mother's side; wherefore, if such a marriage was unlawful, this must also, and for the same reason:

for she is thy mother's near kinswoman; the same phraseology is used here as in the preceding verse; See Gill on Lev 18:12; and by the same rule a woman might not marry her uncle, whether by father or mother's side, the relation being the same, and this reaches to great-uncle and great-aunt; instances of women marrying their uncles, and men their aunts, among the Heathens, have been given, as among the Persians and Lacedaemonians by Herodotus ^l, and among the Romans by Tacitus ^m, but were, in his time, new things with the latter.

Gill: Lev 18:14 - Thou shalt not uncover the nakedness of thy father's brother // thou shall not approach to his wife // she is thine aunt

Thou shalt not uncover the nakedness of thy father's brother,.... Which Gersom understands of committing sodomy with him, on which account he was doubly guilty, partly because of lying with a male, and partly because of uncovering the nakedness of his father's brother; but it rather seems at first sight as if the sense was, that a woman should not marry her father's brother, that is, her uncle, as a man might not marry his aunt, whether by father or mother's side, as in Lev 18:12; but Jarchi directs to a better sense than either, when he asks, what is his nakedness? in answer to which he recites the following clause as explanative of it:

thou shall not approach to his wife; in the use of the bed, as the Targum of Jonathan adds, that is, to lie with her, her husband being living, or to marry her, he being dead:

she is thine aunt: even as a father's or mother's sister, only they are aunts by blood, this by marriage or affinity: in the Targums of Onkelos and Jonathan it is, she is the wife of thy father's brother; and as Aben Ezra, she is accounted as thine aunt, and so marriage with her prohibited; and the same holds good of a father's brother's wife, which being not mentioned, the same writer says, we have need of the tradition which expresses that and also of a father's sister's husband; for if marriage with a father's brother's wife is unlawful, then marriage with a father's sister's husband must be so too; for a father's sister's husband stands in the same degree or line of affinity as a father's brother's wife; and it is a sure rule, that in whatsoever degree or line of affinity males are forbid to marry females, in the same females are forbid to marry males.

Gill: Lev 18:15 - Thou shall not uncover the nakedness of thy daughter in law // she is that son's wife // thou shall not uncover her nakedness

Thou shall not uncover the nakedness of thy daughter in law,.... Shall not he with her in his son's lifetime, or marry her after his death:

she is that son's wife; and so one flesh with him, and who is of the same flesh and blood with his father, and therefore the nearness of the relation forbids such incestuous copulation or marriage:

thou shall not uncover her nakedness; or have carnal knowledge of her, whether in the life or after the death of his son, even then marriage with her is not lawful.

Gill: Lev 18:16 - Thou shalt not uncover the nakedness of thy brother's wife // it is thy brother's nakedness

Thou shalt not uncover the nakedness of thy brother's wife,.... Neither debauch her nor after the death of the brother marry her, that is, unless he dies without issue; and then, by another law, he was obliged to marry her, Deu 25:5; hence the Targum of Jonathan adds; by way of explanation."in the life of thy brother, or after his death, if he has children,''but then that law was but an exception from this general rule, and so did not make it void in other respects, but bound it the more strongly; and besides, it was a special and peculiar law to the Jews, until the Messiah came to make it manifest of what tribe and family he came; and the reason of it ceasing, the law itself is ceased, and so neither binding on Jews nor Gentiles: hence John the Baptist boldly told Herod to his face, that it was not lawful for him to have his brother's wife Mat 14:3; and even such marriages were condemned by the very Heathens: Dionysius Halicarnassensis ⁿ relates, that Lucius Tarquinius, Superbus, his brother being removed by poison, took Tullia to wife, whom his brother Aruntus had before married; but the historian calls it ανοσιον γαμον, "an unholy marriage", and abominable both among Greeks and Barbarians: Plutarch also reports ^o, that Marcus Crassus married the wife of his deceased brother; but such marriages are condemned by the same writer, as they are by the ancient Christians in their councils and canons ^p; now by this same law, if it is not lawful for a man to have his brother's wife, then it is not lawful for her to have her sister's husband; or, in other words, if it is not lawful for a woman to marry two brothers, then it is not lawful for a man to marry two sisters: the case of Jacob will not countenance such a marriage, since he was imposed upon and deceived; and such marriages have also been disapproved of by the Heathens and Christians: Honorius the emperor married two daughters of Stilico, one after another, but the unhappy exit of both sisters showed that those marriages were not approved of by God, for they both died premature deaths, leaving no children ^q:

it is thy brother's nakedness; that is, his wife is, being by marriage one flesh with him, and his brother being so to him, the relation is too near to intermarry, and more especially when there is issue by the first, which connects them strongly.

Gill: Lev 18:17 - Thou shall not uncover the nakedness of a woman and her daughter // neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness // for they are her near kinswomen // it is wickedness

Thou shall not uncover the nakedness of a woman and her daughter,.... That is, if a man marries a woman, and she has a daughter, which is the man's daughter-in-law, after the death of his wife he may not marry this daughter; for this daughter is of the same flesh with her mother, who became one flesh with the man she married, and therefore his relation to her daughter is too near to marry her: Jarchi says, if he does not marry the woman, but only deflower her, it is free for him to marry her daughter; but Aben Ezra says, if he has lain with the mother, the daughter is forbidden; however, if he married either of them, the other was forbidden; he could not marry them both, neither in the lifetime of them both, nor after the death of either of them:

neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; not any of her granddaughters, either in the line of her son or daughter; that is, might not lie with either of them, or marry them, and much less then marry her own daughter, these being a further remove from her:

for they are her near kinswomen; one or other of them, even every one of them, "the rest" and residue "of her" ^r, of her flesh, who together made one flesh with her; and therefore not to be married to her husband, either in her life, or after her death:

it is wickedness: a very great wickedness, abominable in the sight of God, and to be detested by man as vile and impious; it is whoredom, as the Targum of Jonathan renders it.

Gill: Lev 18:18 - Neither shalt thou take a wife to her sister // to vex her, to uncover her nakedness // besides her in her life time

Neither shalt thou take a wife to her sister,.... Both of them together, as Jarchi; two sisters at one and the same time; so the Targum of Jonathan,"a woman in the life of her sister thou shall not take;''that is, in marriage, that sister being his wife; for the sense of the Targumist can never be that a man might not take a woman for his wife, she having a sister living, but not to take one sister to another, or marry his first wife's sister, whether, as Maimonides ^s says, she was sister by father or mother's side, in marriage or in fornication:

to vex her, to uncover her nakedness; two reasons are given, why, though polygamy, or having more wives than one, was connived at, yet it was not allowed that a man should have two sisters; partly, because they would be more apt to quarrel, and be more jealous and impatient of one another, if more favour was shown or thought to be shown to one more than another; and partly, because it was a filthy and unbecoming action to uncover the nakedness of one, or lie with one so nearly related to his wife:

besides her in her life time; from whence some have concluded, and so many of the Jewish writers ^t, that a man might marry his wife's sister after her death, but not while she was living; but the phrase, "in her lifetime", is not to be joined to the phrase "thou shall not take a wife"; but to the phrases more near, "to vex her in her lifetime", or as long as she lived, and "to uncover her nakedness by her" ^u, on the side of her, as long as she lived; for that a wife's sister may be married to her husband, even after her death, cannot be lawful, as appears from the general prohibition, Lev 18:6; "none of you shall approach to him that is near of kin to him"; and yet it is certain that a wife's sister is near akin to a man; and from the prohibition of marriage with an uncle's wife, with the daughter of a son-in-law, or of a daughter-in-law, Lev 18:14; now a wife's sister is nearer of kin than either of these; and from the confusion that must follow in case of issue by both, not only of degrees but appellation of kindred; one and the same man, who as a father of children, and the husband of their mother's sister, stands in the relation both of a father and an uncle to his own children; the woman to the children of the deceased sister stands in the relation both of a stepmother, and of a mother's sister or aunt, and to the children that were born of her, she stands in the relation both of a mother and an uncle's wife; and the two sorts of children are both brethren and own cousins by the mother's side, but of this See Gill on Lev 18:16 for more; some understand this of a prohibition of polygamy, rendering the words, "thou shall not take one wife to another"; but the former sense is best; polygamy being not expressly forbidden by the law of Moses, but supposed in it, and winked at by it; and words of relation being always used in all these laws of marriage, in a proper and not in an improper sense: there is a pretty good deal of agreement between these laws of Moses and the Roman laws; by an edict of Dioclesian and Maximian ^w, it was made unlawful to contract matrimony with a daughter, with a niece, with a niece's daughter, with a grandmother, with a great-grandmother, with an aunt by the father's side, with an aunt by the mother's side, with a sister's daughter, and a niece from her, with a daughter-in-law to a second husband, with a mother-in-law, with a wife or husband's mother, and with a son's wife; and several of these laws are recommended by Phocylydes, an Heathen poet, at least in a poem that hears his name; and the marriage of a wife's sister after her death has been condemned by several Christian councils ^x.

Gill: Lev 18:19 - Also thou shall not approach unto a woman // to uncover her nakedness, as long as she is put apart for her uncleanness

Also thou shall not approach unto a woman,.... Not even a man to his own wife, and much less to another woman:

to uncover her nakedness, as long as she is put apart for her uncleanness; in her monthly courses; and the time of her separation from her husband on that account was seven days, Lev 15:19; if a man lay with a woman when in such circumstances, they were both to be cut off from their people, Lev 20:18; and such an action is reckoned among sins, and uncleanness of the worst sort, Eze 22:10.

Gill: Lev 18:20 - Moreover, thou shalt not lie carnally with thy neighbour's wife // to defile thyself with her

Moreover, thou shalt not lie carnally with thy neighbour's wife,.... Which is adultery, and a breach of the seventh command, Exo 20:14,

to defile thyself with her; not only adultery is a defiling a man's wife, as it is sometimes called, but the adulterer defiles himself: all sin is of a defiling nature, but especially this, which defiles a man both in soul and body, and brings a blot and stain upon his character, which shall not be wiped off, Pro 6:32.

Gill: Lev 18:21 - And thou shalt not let any of thy seed pass through the fire to Molech // neither shall thou profane the name of thy God // I am the Lord

And thou shalt not let any of thy seed pass through the fire to Molech,.... The name of an image or idol, according to Aben Ezra, who observes, that their wise men interpret it as a general name for everyone whom they made to reign over them; and it is right, he says, that it is the abomination of the children of Ammon, and so the same with Milcom, 1Ki 11:5; and with Baal, as appears from Jer 32:35; and they are both of much the same signification, the one signifies a king, the other a lord; and perhaps is the same with the Melicarthus of Sanchoniatho ^y, who is also Hercules; to whom Pliny says ^z that the Phoenicians offered human sacrifices every year: of Molech; see Gill on Jer 7:31, Amo 1:13; by "seed" is meant children and offspring; and because the word "fire" is not in the original text, some, as Aben Ezra observes, explain the phrase, "let to pass through", of their causing them to pass from the law of God to the religion of Molech, or of devoting them to his service and worship; but the word "fire" is rightly supplied, as it may be from Deu 18:10; and the same writer says, the phrase to pass through is the same as to burn; but though this they sometimes did, even burn their infants, and sacrificed them to idols, 2Ch 28:3; yet this seems to be something short of that, and to be done in the manner, as Jarchi and other Jewish writers ^a relate; who say, the father delivered his son to the priests (of Molech) and they made two great fires, and caused the son to pass on foot between the two fires, which was a kind of a lustration, and so of a dedication of them to the idol; though it must be owned that both were done; yea, that both the phrases of passing through the fire, and of burning, are used promiscuously of the same, see 2Ki 16:3; compared with 2Ch 28:3 and also Eze 16:20; and they might be both done at different times, or the one previous and in order to the other; and perhaps they might cause the child so often and so long to pass through the fire, as that at last it was burnt and destroyed:

neither shall thou profane the name of thy God; who had given them children, and to whom they ought to have devoted them, and in whose service they should have trained them up to the honour of his name; but instead of that profaned it, by the above idolatrous and cruel usages:

I am the Lord; who would avenge such a profanation of his name.

Gill: Lev 18:22 - Thou shall not lie with mankind as with womankind // it is abomination

Thou shall not lie with mankind as with womankind,.... By carnal knowledge of them, and carnal copulation with them, and mixing bodies in like manner: this is the sin commonly called sodomy, from the inhabitants of Sodom, greatly addicted to it, for which their city was destroyed by fire: those that are guilty of this sin, are, by the apostle, called "abusers of themselves with mankind", 1Co 6:9,

it is abomination; it is so to God, as the above instance of his vengeance shows, and ought to be abominable to men, as being not only contrary to the law of God, but even contrary to nature itself, and what is never to be observed among brute creatures.

Gill: Lev 18:23 - Neither shall thou lie with any beast, to defile thyself therewith // neither shall any woman stand before a beast to lie down thereto // it is confusion

Neither shall thou lie with any beast, to defile thyself therewith,.... A female one, as Aben Ezra notes, as a mare, cow, or ewe, or any other beast, small or great, as Ben Gersom, or whether tame or wild, as Maimonides ^b; and even fowls are comprehended, as the same writers observe:

neither shall any woman stand before a beast to lie down thereto: that is, stand before a beast, and by a lascivious and obscene behaviour solicit the beast to a congress with her, and then lie down after the manner of four-footed beasts, as the word signifies, that it may have carnal copulation with her: for a man to lie with a beast is most shocking and detestable, but for a woman to solicit such an unnatural mixture is most horrible and astonishing: perhaps reference may be had to a most shocking practice among the Egyptians, from among whom the Israelites were lately come, and whose doings they were not to imitate, Lev 18:3; and which may account for this law, as Bishop Patrick observes: at Mendes, in Egypt, a goat was worshipped, as has been remarked Lev 18:7; and where the women used to lie with such creatures, as Strabo ^c and Aelianus ^d from Pindar have related; yea, Herodotus ^e reports, of his own knowledge, that a goat had carnal copulation with a woman openly, in the view of all, in his time; and though that creature is a most lascivious and lustful one, yet, as Bochart ^f from Plutarch has observed, when it is provoked by many and beautiful women, is not inclined and ready to come into their embraces, but shows some abhorrence of it: nature in brutes, as that learned man observes, is often more prevalent in them than in mankind:

it is confusion; a mixing of the seed of man and beast together, a blending of different kinds of creatures, a perverting the order of nature, and introducing the utmost confusion of beings, from whence monsters in nature may arise.

Gill: Lev 18:24 - Defile not ye yourselves in any of these things // for in all these the nations are defiled which I cast out before you

Defile not ye yourselves in any of these things,.... In incestuous copulations and marriages, in adultery, corporeal and spiritual, and bestiality:

for in all these the nations are defiled which I cast out before you; that is, the seven nations of the land of Canaan, which God was about to eject out of their land to make room for the Israelites, and that on account of the above shocking vices which abounded among them; so that in some sense the land they dwelt upon was defiled by them, and called for vengeance on them, as even loathing its inhabitants, as afterwards suggested.

Gill: Lev 18:25 - And the land is defiled // therefore I do visit the iniquity thereof upon it // and the land itself vomiteth out her inhabitants

And the land is defiled,.... The inhabitants of it, with the immoralities and idolatries before mentioned:

therefore I do visit the iniquity thereof upon it; or punish the inhabitants that are on it for their sins:

and the land itself vomiteth out her inhabitants; as a stomach loaded with corrupt and bad food it has taken in, nauseates it, and cannot bear and retain it, but casts it up, and never receives it again; so the land of Canaan is represented as loathing its inhabitants, and as having an aversion to them, and indignation against them, and as not being able to bear them, but entirely willing to be rid of them and throw them out of their places in it, never to be admitted more, being as nauseous and as useless as the cast of a man's stomach; see Rev 3:16.

Gill: Lev 18:26 - Ye shall therefore keep my statutes and my judgments // and shall not commit any of these abominations // neither any of your own nation // nor any stranger that sojourneth among you

Ye shall therefore keep my statutes and my judgments,.... Before observed to them, whether of a ceremonial nature, and enjoined them according to his sovereign will and pleasure; or of a moral nature, and founded in justice and equity, and so worthy of their regard, and obligatory upon them; as well as in their own nature they recommended themselves to their regard, as being the reverse of those loathsome and abominable things before dehorted from:

and shall not commit any of these abominations; such as incest, adultery, idolatry, and bestiality, which are in themselves abominable things, execrable to God, and to be detested by men:

neither any of your own nation; that belonged to any of their own tribes, or should be born to them in the land of Canaan when they came thither, and were properly natives of it:

nor any stranger that sojourneth among you; any proselyte, and especially a proselyte of righteousness, who conformed to the Jewish religion, and had laid himself under obligation to do everything that was binding upon an Israelite.

Gill: Lev 18:27 - For all these abominations have the men of the land done // which were before you // and the land is defiled

For all these abominations have the men of the land done,.... The then present inhabitants of Canaan, who dwelt in it before the Israelites came into it; these were guilty of unclean copulations, of incestuous, marriages, of fornication and adultery, and of bestiality and idolatry:

which were before you; lived in the land before them, had long dwelt there, but now about to be cast out for their sins; and therefore they who were going to succeed them should take warning by them, lest, committing the same sins, they should be cast out likewise:

and the land is defiled; See Gill on Lev 18:25.

Gill: Lev 18:28 - That the land spew not you out also, when ye defile it // as it spewed out the nations that were before you

That the land spew not you out also, when ye defile it,.... By sinning on it, and so rendering it obnoxious to the curse of God, as the whole earth originally was for the sin of man; and so be cast out of it, as Adam was out of paradise, and as the Israelites might expect to be cast out of Canaan, as the old inhabitants of it had been:

as it spewed out the nations that were before you; which for the certainty of it is spoken of as done, though it was as yet future; and what the Lord did is ascribed to the land, the more to aggravate their crying sins and abominations, for which the land mourned, and which it could not bear.

Gill: Lev 18:29 - For whosoever shall commit any of these abominations // even the souls that commit them // shall be cut off from among the people

For whosoever shall commit any of these abominations,.... Before particularly forbid, any of them, be it which it will, they all being very heinous and vile, and especially these last mentioned:

even the souls that commit them; whether male or female, as Jarchi observes; for the above things concern them both for the most part, however some one, and some another; and though most, if not all the said crimes are committed by the members of the body, yet since under the influence and direction of the soul, the commission of them is attributed to that, and the punishment threatened respects both:

shall be cut off from among the people; be removed from their church state, and deprived of ecclesiastical privileges, and from their civil state, and reckoned no more of the commonwealth of Israel; and if known and convicted, to be punished by the civil magistrate, and if not, by the immediate hand of God.

Gill: Lev 18:30 - Therefore shall ye keep mine ordinance // that ye commit not anyone of these abominable customs // which were committed before you // and that ye defile not yourselves therein // I am the Lord your God

Therefore shall ye keep mine ordinance,.... Whatever the Lord appointed them and commanded, whether contained in this chapter, or elsewhere:

that ye commit not anyone of these abominable customs; for attending to the ordinances of God, and a close in them, they would be preserved from the commission of such abominable things, and giving in to such detestable customs as before warned against:

which were committed before you; by the inhabitants of Canaan; and by the punishment on them for them they might be deterred from doing the same:

and that ye defile not yourselves therein; for though the land is so often said to be defiled, yet, properly speaking, and chiefly, it was the inhabitants that were defiled by their abominable customs; and so would the Israelites also, should they observe the same, and thereby become abominable in the sight of God, and incur his displeasure, and be liable to his vengeance:

I am the Lord your God; who had a sovereign authority over them, and a right to give out what commands he pleased, both negative and affirmative; and to whom they were under obligations to obey, as the God of nature and providence, from whom they had their beings, and were supported in them, and as their covenant God, who had bestowed special and spiritual favours on them.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Lev 18:3

¹ tn Heb “As the work [or “deed”] of the land of Egypt, which you were dwelling in it, you must not do.”

² tn Heb “and as the work [or “deed”] of the land of Canaan which I am bringing you to there, you must not do.” The participle “I am bringing” is inceptive; the Lord is “about to” bring them into the land of Canaan, as opposed to their having dwelt previously in the land of Egypt (see the first part of the verse).

³ tn Heb “and you shall not walk.”

NET Notes: Lev 18:4

¹ tn Heb “My regulations you shall do”; KJV, NASB “my judgments”; NRSV “My ordinances”; NIV, TEV “my laws.”

sn The Hebrew term translated “regulation” (מִשְׁפָּט, mishpat) refers to the set of regulations about to be set forth in the following chapters (cf. Lev 19:37; 20:22; 25:18; 26:46). Note especially the thematic and formulaic relationships between the introduction here in Lev 18:1-5 and the paraenesis in Lev 20:22-26, both of which refer explicitly to the corrupt nations and the need to separate from them by keeping the Lord’s regulations.

² tn Heb “and my statutes you shall keep [or “watch; guard”] to walk in them.”

NET Notes: Lev 18:5

¹ tn Heb “And you shall keep.”

² tn Heb “which the man shall do them and shall live in them.” The term for “a man, human being; mankind” (אָדָם, ’adam; see the note on Lev 1:2) in this case refers to any person among “mankind,” male or female. The expression וָחַי (vakhay, “and shall live”) looks like the adjective “living” so it is written וְחָיָה (vÿkhayah) in Smr, but the MT form is simply the same verb written as a double ayin verb (see HALOT 309 s.v. חיה qal and GKC 218 §76.i; cf. Lev 25:35).

NET Notes: Lev 18:6

¹ tn Heb “Man, man shall not draw near to any flesh (שְׁאֵר, shÿ’er) of his body/flesh (בָּשָׂר, basar).” The repetition of the word “man” is distributive, meaning “any (or “every”) man” (GKC 395-96 §123.c; cf. Lev 15:2). The two words for “flesh” are combined to refer to emphasize the physical familial relatedness (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119).

² tn Heb “to uncover [her] nakedness” (cf. KJV, ASV, NASB, NRSV), which is clearly euphemistic for sexual intercourse (see J. E. Hartley, Leviticus [WBC], 282, and B. A. Levine, Leviticus [JPSTC], 119). This expression occurs a number of times in the following context and is generally translated “have sexual intercourse with [someone],” although in the case of the father mentioned in the following verse the expression may be connected to the shame or disgrace that would belong to the father whose wife’s sexuality is violated by his son. See the note on the word “mother” in v. 7.

³ sn The general statement prohibiting sexual intercourse between close relatives serves as an opening summary statement for the following section, which gives details concerning which degrees of relationship are specifically forbidden.

NET Notes: Lev 18:7

¹ tn The verbal negative here is the same as that used in the Ten Commandments (Exod 20:4-5, 7, 13-17). It suggests permanent prohibition rather than a simple negative command and could, therefore, be rendered “must not” here and throughout the following section as it is in vv. 3-4 above.

² tn Heb “The nakedness of your father and [i.e., even] the nakedness of your mother you shall not uncover.”

sn Commentators suggest that the point of referring to the father’s nakedness is that the mother’s sexuality belongs to the father and is forbidden to the son on that account (see B. A. Levine, Leviticus [JPSTC], 120, and J. E. Hartley, Leviticus [WBC], 294). The expression may, however, derive from the shame of nakedness when exposed. If one exposes his mother’s nakedness to himself it is like openly exposing the father’s nakedness (cf. Gen 9:22-23 with the background of Gen 2:25 and 3:7, 21). The same essential construction is used in v. 10 where the latter explanation makes more sense than the former.

NET Notes: Lev 18:8

¹ tn Heb “the nakedness of your father she is.” See the note on v. 7 above. This law refers to another wife of the man’s father, who is not that man’s mother. The laws in the Pentateuch sometimes assume the possibility that a man may have more than one wife (cf., e.g., Deut 21:15-17).

NET Notes: Lev 18:9

¹ tn Heb “the daughter of your father or the daughter of your mother.”

² tn Heb “born of house or born of outside.” CEV interprets as “whether you grew up together or not” (cf. also TEV, NLT).

³ tc Several medieval Hebrew mss, Smr, LXX, and Syriac have “her nakedness” rather than “their nakedness,” thus agreeing with singular “sister” at the beginning of the verse.

tn For a smooth English translation “either of” was added.

NET Notes: Lev 18:10

¹ sn That is, to have sexual intercourse with one’s granddaughter would be like openly exposing one’s own shameful nakedness (see the note on v. 7 above).

NET Notes: Lev 18:11

¹ tn Heb “The nakedness of the daughter of your father’s wife born of your father, she is your sister; you must not uncover her nakedness.” That is, a half sister, the daughter of the man’s father by another wife, who is not the man’s mother, is to be considered a true sister. Therefore, the man must not have sexual intercourse with her.

NET Notes: Lev 18:12

¹ tc A few medieval Hebrew mss, the LXX, Syriac, and Vulgate all read “because she is the flesh of your father,” like the MT of v. 13.

NET Notes: Lev 18:14

¹ tn Heb “you must not draw near to his wife.” In the context this refers to approaching one’s aunt to have sexual intercourse with her, so this has been specified in the translation for clarity.

² tn As in v. 12 (see the note there), some mss and versions have “because she is your aunt.”

NET Notes: Lev 18:16

¹ sn Regarding the last clause, see the notes on vv. 7 and 10 above.

NET Notes: Lev 18:17

¹ tn Heb “You must not uncover the nakedness of both a woman and her daughter; the daughter of her son and the daughter of her daughter you must not take to uncover her nakedness.” Translating “her” as “them” provides consistency in the English. In this kind of context, “take” means to “take in marriage” (cf. also v. 18). The LXX and Syriac have “their nakedness,” referring to the nakedness of the woman’s granddaughters, rather than the nakedness of the woman herself.

² tc Heb “they are her flesh.” The LXX reads “your” here (followed by NRSV). If the LXX reading were followed by the present translation, the result would be “They are closely related to you.”

³ tn The term rendered “lewdness” almost always carries a connotation of cunning, evil device, and divisiveness (cf. HALOT 272 s.v. I זִמָּה 2, “infamy”), and is closely associated with sexual and religious infidelity (cf., e.g., Lev 19:29; 20:14; Job 31:11; Jer 13:27; Ezek 16:27; 22:9). Recent English versions differ on how they handle this: NAB “would be shameful”; CEV “would make you unclean”; NIV “wickedness”; NLT “horrible wickedness”; NRSV “depravity”; TEV “incest.”

NET Notes: Lev 18:18

¹ tn Or “as a concubine”; Heb “And a woman to her sister you shall not take to be a second wife [or “to be a concubine”].” According to HALOT 1059 s.v. III צרר, the infinitive “to be a second wife” (לִצְרֹר, litsror) is a denominative verb from II צָרָה A (“concubine; second wife”), which, in turn, derives from II צר “to treat with hostility” (cf. J. E. Hartley, Leviticus [WBC], 283, and B. A. Levine, Leviticus [JPSTC], 122).

² tn Heb “on her in her life.”

NET Notes: Lev 18:19

¹ tn Heb “in the menstruation of her impurity”; NIV “during the uncleanness of her monthly period.”

NET Notes: Lev 18:20

¹ tn Heb “And to the wife of your fellow citizen you shall not give your layer for seed.” The meaning of “your layer” (שְׁכָבְתְּךָ, shÿkhavtÿkha) is uncertain (see B. A. Levine, Leviticus [JPSTC], 122, “you shall not place your layer of semen”; but cf. also J. E. Hartley, Leviticus [WBC], 283, and the literature cited there for the rendering, “you shall not give your penis for seed”).

NET Notes: Lev 18:21

¹ tn Heb “And from your seed you shall not give to cause to pass over to Molech.” Smr (cf. also the LXX) has “to cause to serve” rather than “to cause to pass over.” For detailed remarks on Molech and Molech worship see N. H. Snaith, Leviticus and Numbers (NCBC), 87-88; P. J. Budd, Leviticus (NCBC), 259-60; and J. E. Hartley, Leviticus (WBC), 333-37, and the literature cited there. It could refer to either human sacrifice or a devotion of children to some sort of service of Molech, perhaps of a sexual sort (cf. Lev 20:2-5; 2 Kgs 23:10, etc.). The inclusion of this prohibition against Molech worship here may be due to some sexual connection of this kind, or perhaps simply to the lexical link between זֶרַע (zera’) meaning “seed, semen” in v. 20 but “offspring” in v. 21.

² tn Heb “and you shall not profane.” Regarding “profane,” see the note on Lev 10:10 above.

NET Notes: Lev 18:22

¹ tn Heb “And with a male you shall not lay [as the] lyings of a woman” (see B. A. Levine, Leviticus [JPSTC], 123). The specific reference here is to homosexual intercourse between males.

² tn The Hebrew term תּוֹעֵבָה (to’evah, rendered “detestable act”) refers to the repugnant practices of foreigners, whether from the viewpoint of other peoples toward the Hebrews (e.g., Gen 43:32; 46:34; Exod 8:26) or of the Lord toward other peoples (see esp. Lev 18:26-27, 29-30). It can also designate, as here, detestable acts that might be perpetrated by the native peoples (it is used again in reference to homosexuality in Lev 20:13; cf. also its use for unclean food, Deut 14:3; idol worship, Isa 41:24; remarriage to a former wife who has been married to someone else in between, Deut 24:4).

NET Notes: Lev 18:23

¹ tn See the note on v. 20 above.

² tn Heb “to copulate with it” (cf. Lev 20:16).

³ tn The Hebrew term תֶּבֶל (tevel, “perversion”) derives from the verb “to mix; to confuse” and therefore refers to illegitimate mixtures of species or violation of the natural order of things.

NET Notes: Lev 18:24

¹ tn Heb “which I am sending away (Piel participle of שָׁלַח [shalakh, “to send”]) from your faces.” The rendering here takes the participle as anticipatory of the coming conquest events.

NET Notes: Lev 18:25

¹ tn Heb “And.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative or even inferential force here.

² tn Heb “and I have visited its [punishment for] iniquity on it.” See the note on Lev 17:16 above.

NET Notes: Lev 18:26

¹ tn Heb “And you shall keep, you.” The latter emphatic personal pronoun “you” is left out of a few medieval Hebrew mss, Smr, the LXX, Syriac, and Vulgate.

² tn Heb “the native and the sojourner”; NIV “The native-born and the aliens”; NAB “whether natives or resident aliens.”

NET Notes: Lev 18:27

¹ tn Heb “for all these abominations the men of the land who were before you have done.”

NET Notes: Lev 18:28

¹ tn Heb “And the land will not vomit you out in your defiling it.”

² tc The MT reads the singular “nation” and is followed by ASV, NASB, NRSV; the LXX, Syriac, and Targum have the plural “nations” (cf. v. 24).

NET Notes: Lev 18:29

¹ sn Regarding the “cut off” penalty see the note on Lev 7:20.

NET Notes: Lev 18:30

¹ tn Heb “to not do from the statutes of the detestable acts.”

² tn Heb “and you will not.” The Hebrew conjunction ו (vav, “and”) can be considered to have resultative force here.

Geneva Bible: Lev 18:3

After the ^{( a )} doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.

^{( a )} You shall preserve yourselves from these abominations following, which the Egyptians and Canaanites use.

Geneva Bible: Lev 18:5

Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: ^{( b )} I [am] the LORD.

^{( b )} And therefore you ought to serve me alone, as my people.

Geneva Bible: Lev 18:6

None of you shall approach to any that is near of kin to him, to ^{( c )} uncover [their] nakedness: I [am] the LORD.

^{( c )} That is, to lie with her, though it be under title of marriage.

Geneva Bible: Lev 18:8

The nakedness of thy father's ^{( d )} wife shalt thou not uncover: it [is] thy father's nakedness.

^{( d )} Which is your stepmother.

Geneva Bible: Lev 18:9

The nakedness of thy ^{( e )} sister, the daughter of thy father, or daughter of thy mother, [whether she be] born at home, or born abroad, [even] their nakedness thou shalt not uncover.

^{( e )} Either by father or mother, born in marriage or otherwise.

Geneva Bible: Lev 18:10

The nakedness of thy son's daughter, or of thy daughter's daughter, [even] their nakedness thou shalt not uncover: for theirs [is] thine own ^{( f )} nakedness.

^{( f )} They are her children whose shame you have uncovered.

Geneva Bible: Lev 18:14

Thou shalt not uncover the nakedness of thy ^{( g )} father's brother, thou shalt not approach to his wife: she [is] thine aunt.

^{( g )} Which your uncle discovers.

Geneva Bible: Lev 18:16

Thou shalt not uncover the nakedness of thy ^{( h )} brother's wife: it [is] thy brother's nakedness.

^{( h )} Because the idolaters, among whom God's people had dwelt and would dwell, were given to these horrible incests, God charges his own to beware of them.

Geneva Bible: Lev 18:18

Neither shalt thou take a wife to her sister, to ^{( i )} vex [her], to uncover her nakedness, beside the other in her life [time].

^{( i )} By seeing your affection more bent to her sister than to her.

Geneva Bible: Lev 18:19

Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put ^{( k )} apart for her uncleanness.

^{( k )} Or while she has her period.

Geneva Bible: Lev 18:21

And thou shalt not let any of thy seed pass through [the fire] to ^{( l )} Molech, neither shalt thou profane the name of thy God: I [am] the LORD.

^{( l )} Which was an idol of the Ammonites, to whom they burned and sacrificed their children, (2Ki 23:10). This seemed to be the chief and principal of all idols: and as the Jews write, was of a great stature, and hollow within, having seven places or chambers within him: one was to receive meal that was offered: another turtle doves: the third, a sheep: the fourth, a ram: the fifth a calf: the sixth an ox: the seventh a child. This idols face was like a calf: his hands were ever stretched out to receive gifts: his priests were called Chemarims, (2Ki 23:5; Hos 10:5; Zep 1:4).

Geneva Bible: Lev 18:25

And the land is defiled: therefore I do ^{( m )} visit the iniquity thereof upon it, and the land itself ^{( n )} vomiteth out her inhabitants.

^{( m )} I will punish the land where such incestuous marriages and pollutions are tolerated.

^{( n )} He compares the wicked to evil humours and overeating, which corrupt the stomach, and oppress nature, and therefore must be cast out by vomit.

Geneva Bible: Lev 18:28

That the land spue not you out also, when ye defile it, as it ^{( o )} spued out the nations that [were] before you.

^{( o )} Both for their wicked marriages, unnatural copulations, idolatry or spiritual whoredom with Molech and such like abominations.

Geneva Bible: Lev 18:29

For whosoever shall commit any of these abominations, even the souls that commit [them] shall ^{( p )} be cut off from among their people.

^{( p )} Either by the civil sword or by some plague that God will send upon such.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Lev 18:1-30

Here is a law against all conformity to the corrupt usages of the heathen. Also laws against incest, against brutal lusts, and barbarous idolatries; and the enforcement of these laws from the ruin of the Canaanites. God here gives moral precepts. Close and constant adherence to God's ordinances is the most effectual preservative from gross sin. The grace of God only will secure us; that grace is to be expected only in the use of the means of grace. Nor does He ever leave any to their hearts' lusts, till they have left him and his services.

Matthew Henry: Lev 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, 1Ti 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.

Matthew Henry: Lev 18:6-18

These laws relate to the seventh commandment, and, no doubt, are obligatory on us under the gospel, for they are consonant to the very light and law of nature: one of the articles, that of a man's having his father's wife, the apostle speaks of as a sin not so much as named among the Gentiles, 1Co 5:1. Though some of the incests here forbidden were practised by some particular persons among the heathen, yet they were disallowed and detested, unless among those nations who had become barbarous, and were quite given up to vile affections. Observe,

I. That which is forbidden as to the relations here specified is approaching to them to uncover their nakedness, Lev 18:6.

1. It is chiefly intended to forbid the marrying of any of these relations. Marriage is a divine institution; this and the sabbath, the eldest of all, of equal standing with man upon the earth: it is intended for the comfort of human life, and the decent and honourable propagation of the human race, such as became the dignity of man's nature above that of the beasts. It is honourable in all, and these laws are for the support of the honour of it. It was requisite that a divine ordinance should be subject to divine rules and restraints, especially because it concerns a thing wherein the corrupt nature of man is as apt as in any thing to be wilful and impetuous in its desires, and impatient of check. Yet these prohibitions, besides their being enacted by an incontestable authority, are in themselves highly reasonable and equitable. (1.) By marriage two were to become one flesh, therefore those that before were in a sense one flesh by nature could not, without the greatest absurdity, become one flesh by institution; for the institution was designed to unite those who before were not united. (2.) Marriage puts an equality between husband and wife. "Is she not thy companion taken out of thy side?"Therefore, if those who before were superior and inferior should intermarry (which is the case in most of the instances here laid down), the order of nature would be taken away by a positive institution, which must by no means be allowed. The inequality between master and servant, noble and ignoble, is founded in consent and custom, and there is no harm done if that be taken away by the equality of marriage; but the inequality between parents and children, uncles and nieces, aunts and nephews, either by blood or marriage, is founded in nature, and is therefore perpetual, and cannot without confusion be taken away by the equality of marriage, the institution of which, though ancient, is subsequent to the order of nature. (3.) No relations that are equals are forbidden, except brothers and sisters, by the whole blood or half blood, or by marriage; and in this there is not the same natural absurdity as in the former, for Adam's sons must of necessity have married their own sisters; but it was requisite that it should be made by a positive law unlawful and detestable, for the preventing of sinful familiarities between those that in the days of their youth are supposed to live in a house together, and yet cannot intermarry without defeating one of the intentions of marriage, which is the enlargement of friendship and interest. If every man married his own sister (as they would be apt to do from generation to generation if it were lawful), each family would be a world to itself, and it would be forgotten that we are members one of another. It is certain that this has always been looked upon by the more sober heathen as a most infamous and abominable thing; and those who had not this law yet were herein a law to themselves. The making use of the ordinance of marriage for the patronizing of incestuous mixtures is so far from justifying them, or extenuating their guilt, that it adds the guilt of profaning an ordinance of God, and prostituting that to the vilest of purposes which was instituted for the noblest ends. But,

2. Uncleanness, committed with any of these relations out of marriage, is likewise, without doubt, forbidden here, and no less intended than the former: as also all lascivious carriage, wanton dalliance, and every thing that has the appearance of this evil. Relations must love one another, and are to have free and familiar converse with each other, but it must be with all purity; and the less it is suspected of evil by others the more care ought the persons themselves to take that Satan do not get advantage against them, for he is a very subtle enemy, and seeks all occasions against us.

II. The relations forbidden are most of them plainly described; and it is generally laid down as a rule that what relations of a man's own he is bound up from marrying the same relations of his wife he is likewise forbidden to marry, for they two are one. That law which forbids marrying a brother's wife (Lev 18:16) had an exception peculiar to the Jewish state, that, if a man died without issue, his brother or next of kin should marry the widow, and raise up seed to the deceased (Deu 25:5), for reasons which held good only in that commonwealth; and therefore now that those reasons have ceased the exception ceases, and the law is in force, that a man must in no case marry his brother's widow. That article (Lev 18:18) which forbids a man to take a wife to her sister supposes a connivance at polygamy, as some other laws then did (Exo 21:10; Deu 21:15), but forbids a man's marrying two sisters, as Jacob did, because between those who had before been equal there would be apt to arise greater jealousies and animosities than between wives that were not so nearly related. If the sister of the wife be taken for the concubine, or secondary wife, nothing can be more vexing in her life, or as long as she lives.

Matthew Henry: Lev 18:19-30

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, 1Co 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.

Keil-Delitzsch: Lev 18:1-5

Holiness of the Marriage Relation. - The prohibition of incest and similar sensual abominations is introduced with a general warning as to the licentious customs of the Egyptians and Canaanites, and an exhortation to walk in the judgments and ordinances of Jehovah (Lev 18:2-5), and is brought to a close with a threatening allusion to the consequences of all such defilements (Lev 18:24-30).

Lev 18:1-4

By the words, "I am Jehovah your God,"which are placed at the head and repeated at the close (Lev 18:30), the observance of the command is enforced upon the people as a covenant obligation, and urged upon them most strongly by the promise, that through the observance of the ordinances and judgments of Jehovah they should live (Lev 18:5).

Lev 18:5

" The man who does them (the ordinances of Jehovah) shall live (gain true life) through them "(see at Exo 1:16 and Gen 3:22).

Keil-Delitzsch: Lev 18:6-7

The laws against incest are introduced in Lev 18:6 with the general prohibition, descriptive of the nature of this sin, "None of you shall approach בּשׂרו אל־כּל־שׁאר to any flesh of his flesh, to uncover nakedness."The difference between שׁאר flesh, and בּשׂר flesh, is involved in obscurity, as both words are used in connection with edible flesh (see the Lexicons). "Flesh of his flesh"is a flesh that is of his own flesh, belongs to the same flesh as himself (Gen 2:24), and is applied to a blood-relation, blood-relationship being called שׁארה (or flesh-kindred) in Hebrew (Lev 18:17). Sexual intercourse is called uncovering the nakedness of another (Eze 16:36; Eze 23:18). The prohibition relates to both married and unmarried intercourse, though the reference is chiefly to the former (see Lev 18:18; Lev 20:14, Lev 20:17, Lev 20:21). Intercourse is forbidden (1) with a mother, (2) with a step-mother, (3) with a sister or half-sister, (4) with a granddaughter, the daughter of either son or daughter, (5) with the daughter of a step-mother, (6) with an aunt, the sister of either father or mother, (7) with the wife of an uncle on the father's side, (8) with a daughter-in-law, (9) with a sister-in-law, or brother's wife, (10) with a woman and her daughter, or a woman and her granddaughter, and (11) with two sisters at the same time. No special reference is made to sexual intercourse with ( a ) a daughter, ( b ) a full sister, ( c ) a mother-in-law; the last, however, which is mentioned in Deu 27:23 as an accursed crime, is included here in No. 10, and the second in No. 3, whilst the first, like parricide in Exo 21:15, is not expressly noticed, simply because the crime was regarded as one that never could occur. Those mentioned under Nos. 1, 2, 3, 8, and 10 were to be followed by the death or extermination of the criminals (Lev 20:11-12, Lev 20:14, Lev 20:17), on account of their being accursed crimes (Deu 23:1; Deu 27:20, Deu 27:22-23). On the other hand, the only threat held out in the case of the connection mentioned under Nos. 6, 7, and 9, was that those who committed such crimes should bear their iniquity, or die childless (Lev 20:19-21). The cases noticed under Nos. 4 and 5 are passed over in ch. 20, though they no doubt belonged to the crimes which were to be punished with death, and No. 11, for which no punishment was fixed, because the wrong had been already pointed out in Lev 18:18.

(Note: The marriage laws and customs were much more lax among the Gentiles. With the Egyptians it was lawful to marry sisters and half-sisters ( Diod. Sic. i. 27), and the licentiousness of the women was very great among them (see at Gen 39:6.). With the Persians marriage was allowed with mother, daughter, and sister ( Clem. Al. strom. iii. p. 431; Eusebii praep. ev. vi. 10); and this is also said to have been the case with the Medians, Indians, and Ethiopians, as well as with the Assyrians ( Jerome adv. Jovin . ii. 7; Lucian, Sacriff . 5); whereas the Greeks and Romans abhorred such marriages, and the Athenians and Spartans only permitted marriages with half-sisters (cf. Selden de jure nat. et gent . v. 11, pp. 619ff.). The ancient Arabs, before the time of Mohammed, were very strict in this respect, and would not allow of marriage with a mother, daughter, or aunt on either the father's or mother's side, or with two sisters at the same time. The only cases on record of marriage between brothers and sisters are among the Arabs of Marbat ( Seetzen, Zach's Mon. Corresp. Oct. 1809). This custom Mohammed raised into a law, and extended it to nieces, nurses, foster-sisters, etc. ( Koran, Sure iv. 20ff.).)

Elaborate commentaries upon this chapter are to be found in Michaelis Abhandl. über die Ehegesetze Mosis, and his Mos. Recht; also in Saalschütz Mos. Recth. See also my Archäologie ii. p. 108. For the rabbinical laws and those of the Talmud, see Selden oxur ebr. lib. 1, c. 1ff., and Saalschütz ut sup .

The enumeration of the different cases commences in Lev 18:7 very appropriately with the prohibition of incest with a mother. Sexual connection with a mother is called "uncovering the nakedness of father and mother."As husband and wife are one flesh (Gen 2:24), the nakedness of the husband is uncovered in that of his wife, or, as it is described in Deu 22:30; Deu 27:20, the wing, i.e., the edge, of the bedclothes of the father's bed, as the husband spreads his bedclothes over his wife as well as himself (Rth 3:9). For, strictly speaking, ערוה גּלּה is only used with reference to the wife; but in the dishonouring of his wife the honour of the husband is violated also, and his bed defiled, Gen 49:4. It is wrong, therefore, to interpret the verse, as Jonathan and Clericus do, as relating to carnal intercourse between a daughter and father. Not only is this at variance with the circumstance that all these laws are intended for the man alone, and addressed expressly to him, but also with Lev 18:8, where the nakedness of the father's wife is distinctly called the father's shame.

Keil-Delitzsch: Lev 18:8

Intercourse with a father's wife, i.e., with a step-mother, is forbidden as uncovering the father's nakedness; since a father's wife stood in blood-relationship only to the son whose mother she was. But for the father's sake her nakedness was to be inaccessible to the son, and uncovering it was to be punished with death as incest (Lev 20:11; Deu 27:20). By the "father's wife"we are probably to understand not merely his full lawful wife, but his concubine also, since the father's bed was defiled in the latter case no less than in the former (Gen 49:4), and an accursed crime was committed, the punishment of which was death. At all events, it cannot be inferred from Lev 19:20-22 and Exo 21:9, as Knobel supposes, that a milder punishment was inflicted in this case.

Keil-Delitzsch: Lev 18:9

By the sister, the daughter of father or mother, we are to understand only the step-or half-sister, who had either the same father or the same mother as the brother had. The clause, " whether born at home or born abroad, "does not refer to legitimate or illegitimate birth, but is to be taken as a more precise definition of the words, daughter of thy father or of thy mother, and understood, as Lud. de Dieu supposes, as referring to the half-sister "of the first marriage, whether the father's daughter left by a deceased wife, or the mother's daughter left by a deceased husband,"so that the person marrying her would be a son by a second marriage. Sexual intercourse with a half-sister is described as חסד in Lev 20:17, and threatened with extermination. This word generally signifies sparing love, favour, grace; but here, as in Pro 14:34, it means dishonour, shame, from the Piel חסּד , to dishonour.

Keil-Delitzsch: Lev 18:10

The prohibition of marriage with a granddaughter, whether the daughter of a son or daughter, is explained in the words, "for they are thy nakedness,"the meaning of which is, that as they were directly descended from the grandfather, carnal intercourse with them would be equivalent to dishonouring his own flesh and blood.

Keil-Delitzsch: Lev 18:11

" The daughter of thy father's wife (i.e., thy step-mother), born to thy father, "is the half-sister by a second marriage; and the prohibition refers to the son by a first marriage, whereas Lev 18:9 treats of the son by a second marriage. The notion that the man's own mother is also included, and that the prohibition includes marriage with a full sister, is at variance with the usage of the expression "thy father's wife."

Keil-Delitzsch: Lev 18:12-13

Marriage or conjugal intercourse with the sister of either father or mother (i.e., with either the paternal or maternal aunt) was prohibited, because she was the blood-relation of the father or mother. שׁאר = בּשׂר שׁאר (Lev 18:6, as in Lev 20:19; Lev 21:2; Num 27:11), hence שׁארה , blood-relationship (Lev 18:17).

Keil-Delitzsch: Lev 18:14

So, again, with the wife of the father's brother, because the nakedness of the uncle was thereby uncovered. The threat held out in Lev 20:19 and Lev 20:20 against the alliances prohibited in Lev 18:12-14, is that the persons concerned should bear their iniquity or sin, i.e., should suffer punishment in consequence (see at Lev 5:1); and in the last case it is stated that they should die childless. From this it is obvious that sexual connection with the sister of either father or mother was not to be punished with death by the magistrate, but would be punished with disease by God Himself.

Keil-Delitzsch: Lev 18:15

Sexual connection with a daughter-in-law, a son's wife, is called תּבל in Lev 20:12, and threatened with death to both the parties concerned. תּבל , from בּלל to mix, to confuse, signifies a sinful mixing up or confusing of the divine ordinances by unnatural unchastity, like the lying of a woman with a beast, which is the only other connection in which the word occurs (Lev 18:23).

Keil-Delitzsch: Lev 18:16

Marriage with a brother's wife was a sin against the brother's nakedness, a sexual defilement, which God would punish with barrenness. This prohibition, however, only refers to cases in which the deceased brother had left children; for if he had died childless, the brother not only might, but was required to marry his sister-in-law (Deu 25:5).

Keil-Delitzsch: Lev 18:17

Marriage with a woman and her daughter, whether both together or in succession, is described in Deu 27:20 as an accursed lying with the mother-in-law; whereas here it is the relation to the step-daughter which is primarily referred to, as we may see from the parallel prohibition, which is added, against taking the daughter of her son or daughter, i.e., the granddaughter-in-law. Both of these were crimes against blood-relationship which were to be punished with death in the case of both parties (Lev 20:14), because they were "wickedness," זמּה , lit., invention, design, here applied to the crime of licentiousness and whoredom (Lev 19:29; Jdg 20:6; Job 31:11).

Keil-Delitzsch: Lev 18:18

Lastly, it was forbidden to take a wife to her sister ( עליה upon her, as in Gen 28:9; Gen 31:50) in her life-time, that is to say, to marry two sisters at the same time, לצרר "to pack together, to uncover this nakedness,"i.e., to pack both together into one marriage bond, and so place the sisters in carnal union through their common husband, and disturb the sisterly relation, as the marriage with two sisters that was forced upon Jacob had evidently done. No punishment is fixed for the marriage with two sisters; and, of course, after the death of the first wife a man was at liberty to marry her sister.

Keil-Delitzsch: Lev 18:19-23

Prohibition of other kinds of unchastity and of unnatural crimes . - Lev 18:19 prohibits intercourse with a woman during her uncleanness. טמאה נדּת signifies the uncleanness of a woman's hemorrhage, whether menstruation or after childbirth, which is called in Lev 12:7; Lev 20:18, the fountain of bleeding. The guilty persons were both of them to be cut off from their nation according to Lev 20:18, i.e., to be punished with death.

Lev 18:20

"To a neighbour's wife thou shalt not give שׁכבתּך thy pouring as seed"(i.e., make her pregnant), "to defile thyself with her,"viz., by the emissio seminis (Lev 15:16-17), a defilement which was to be punished as adultery by the stoning to death of both parties (Lev 20:10; Deu 22:22, cf. Joh 9:5).

Lev 18:21

To bodily unchastity there is appended a prohibition of spiritual whoredom. " Thou shalt not give of thy seed to cause to pass through (sc., the fire; Deu 18:10) for Moloch ." המּלך is constantly written with the article: it is rendered by the lxx ἄρχων both here and in Lev 20:2., but ὁ Μολόχ βασιλεύς in other places (2Ki 23:10; Jer 32:35). Moloch was an old Canaanitish idol, called by the Phoenicians and Carthaginians Melkarth, Baal-melech, Malcom, and other such names, and related to Baal, a sun-god worshipped, like Kronos and Saturn , by the sacrifice of children. It was represented by a brazen statue, which was hollow and capable of being heated, and formed with a bull's head, and arms stretched out to receive the children to be sacrificed. From the time of Ahaz children were slain at Jerusalem in the valley of Ben-hinnom, and then sacrificed by being laid in the heated arms and burned (Eze 16:20-21; Eze 20:31; Jer 32:35; 2Ki 23:10; 2Ki 16:3; 2Ki 17:17; 2Ki 21:6, cf. Psa 106:37-38). Now although this offering of children in the valley of Ben-hinnom is called a "slaughtering"by Ezekiel (Eze 16:21), and a "burning through (in the) fire"by Jeremiah (Jer 7:31), and although, in the times of the later kings, children were actually given up to Moloch and burned as slain-offerings, even among the Israelites; it by no means follows from this, that "passing through to Moloch,"or "passing through the fire,"or "passing through the fire to Moloch"(2Ki 23:10), signified slaughtering and burning with fire, though this has been almost unanimously assumed since the time of Clericus . But according to the unanimous explanation of the Rabbins, fathers, and earlier theologians, "causing to pass through the fire"denoted primarily going through the fire without burning, a februation, or purification through fire, by which the children were consecrated to Moloch; a kind of fire-baptism, which preceded the sacrificing, and was performed, particularly in olden time, without actual sacrificing, or slaying and burning. For februation was practised among the most different nations without being connected with human sacrifices; and, like most of the idolatrous rites of the heathen, no doubt the worship of Moloch assumed different forms at different times and among different nations. If the Israelites had really sacrificed their children to Moloch, i.e., had slain and burned them, before the time of Ahaz, the burning would certainly have been mentioned before; for Solomon had built a high place upon the mountain to the east of Jerusalem for Moloch, the abomination of the children of Ammon, to please his foreign wives (1Ki 11:7 : see the Art. Moloch in Herzog's Cycl.). This idolatrous worship was to be punished with death by stoning, as a desecration of the name of Jehovah, and a defiling of His sanctuary (Lev 20:3), i.e., as a practical contempt of the manifestations of the grace of the living God (Lev 20:2-3).

Lev 18:22-23

Lastly, it was forbidden to "lie with mankind as with womankind,"i.e., to commit the crime of paederastia , that sin of Sodom (Gen 19:5), to which the whole of the heathen were more or less addicted (Rom 1:27), and from which even the Israelites did not keep themselves free (Jdg 19:22.); or to "lie with any beast.""Into no beast shalt thou give thine emission of seed,...and a woman shall not place herself before a beast to lie down thereto." רבע = רבץ "to lie,"is the term used particularly to denote a crime of this description (Lev 20:13 and Lev 20:15, Lev 20:16, cf. Exo 22:18). Lying with animals was connected in Egypt with the worship of the goat; at Mendes especially, where the women lay down before he-goats ( Herodotus , 2, 46; Strabo , 17, p. 802). Aelian (nat. an. vii. 19) relates an account of the crime being also committed with a dog in Rome; and according to Sonnini , R. 11, p. 330, in modern Egypt men are said to lie even with female crocodiles.

Keil-Delitzsch: Lev 18:24-30

In the concluding exhortation God pointed expressly to the fact, that the nations which He was driving out before the Israelites (the participle משׁלּח is used of that which is certainly and speedily coming to pass) had defiled the land by such abominations as those, that He had visited their iniquity and the land had spat out its inhabitants, and warned the Israelites to beware of these abominations, that the land might not spit them out as it had the Canaanites before them. The pret. ותּקא (Lev 18:25) and קאה (Lev 18:28) are prophetic (cf. Lev 20:22-23), and the expression is poetical. The land is personified as a living creature, which violently rejects food that it dislikes. " Hoc enim tropo vult significare Scriptura enormitatem criminum, quod scilicet ipsae creaturae irrationales suo creatori semper obedientes et pro illo pugnantes detestentur peccatores tales eosque terra quasi evomat, cum illi expelluntur ab ea "( C. a Lap. ).

Constable: Lev 17:1--27:34

II. The private worship of the Israelites chs. 17--27

The second major division of Leviticus deals with how the Israelites were to express their worship of Yahweh in their private lives.

"The first sixteen chapters of Leviticus are concerned primarily with establishment and maintainance [sic] of the relationship between Israel and God. . .

"In chapter 17, the emphasis shifts to the affairs of the everyday life of the Israelites as God's holy people."¹⁸²

In critical circles, scholars are fond of referring to chapters 17-26 as the Holiness Code.¹⁸³

"Leviticus 17-26 has been called the Holiness Code because of the frequency of the occurrence of the phrase, attributed to Yahweh: You shall be holy because I am holy,' which corresponds to the theological theme of the other priestly laws but here receives a special emphasis. One other phrase is characteristic of these chapters: I am Yahweh' (sometimes I am Yahweh your God')."¹⁸⁴

"The section is not as distinctive as some scholars imagine; but it is characterized by moral and ethical instruction (with one chapter on the annual feasts), and it does base moral obligation in the nature of God. This last point is not unique, however. The Ten Commandments are prefaced by the statement I am the Lord your God' (Exod 20:2), and a typical Holiness Code' phrase has already been pointed out in Leviticus 11:44."¹⁸⁵

"The unique feature of the Holiness Code is the fact that in its introduction and throughout its laws, the audience it addresses is not the priests as such but the whole of the congregation. It calls the entire people of God to holiness. As has long been observed, the Holiness Code is not attached directly to the Priestly Code [Exod. 35--Lev. 16]. Between these two legal codes lies a striking account of Israel's offering sacrifices to goat idols' (Lev 17:1-9). Though brief and somewhat enigmatic, this short fragment of narrative, usually taken to be the work of the final composer, portrays the Israelites forsaking the tabernacle and sacrificing outside the camp.' The content of the narrative is similar to the incident of the golden calf: the people forsook the Lord and his provisions for worship and followed after other gods--in this case, the goat idols.' Unlike the narrative of the golden calf, however, which places the blame on the priesthood, this narrative of the goat idols makes the people, not the priests, responsible for the idolatry. Thus within the logic of the text, the incident of the people's sacrificing to the goat idols plays a similar role to that of the priests' involvement in the golden calf. Just as the narrative of the golden calf marked a transition in the nature of the covenant and its laws, so here also the incident of the goat idols marks the transition from the Code of the Priests to the additional laws of the Holiness Code."¹⁸⁶

Note how the three major law collections in the Pentateuch fit into the Sinai narrative.¹⁸⁷

"The placement of the Holiness Code (Lev 17-26) at this point in the narrative, then, plays an important role in the author's strategy. It aptly shows that God gave further laws designed specifically for the ordinary people. These laws are represented in the Holiness Code. Thus, as is characteristic of the Holiness Code, its laws pertain to specific situations in the everyday life of the people."¹⁸⁸

Constable: Lev 17:1--20:27

A. Holiness of conduct on the Israelites' part chs. 17-20

All the commandments contained in chapters 17-20 relate to the holiness of the life of every Israelite. Yahweh had brought the Israelites into covenant fellowship with Himself through atonement. Consequently they were to live as holy people different from all other peoples, especially the Canaanites.

Constable: Lev 18:1-30

2. Holiness of the marriage relationship ch. 18

Emphasis shifts in this chapter from ceremonial defilement (ch. 17) to moral impurity. The Lord wanted His people to be holy in their behavior and character as well as in less important ritual observances (cf. Matt. 23:28; Rom. 2:28). The order of the laws in chapters 18-20 may be significant. They set out foundational principles of social morality. Marriage is the cornerstone of all human society.¹⁹⁸

This chapter reflects the basic structure of a suzerainty treaty with some omissions. It begins with a warning concerning the vile practices of the Egyptians and Canaanites as well as an exhortation to obey God (vv. 1-5). It concludes by alluding to consequences that would overtake the Israelites if they disobeyed Him (vv. 24-30).

"There is a strong polemical thrust in these laws. Seven times it is repeated that the Israelites are not to behave like the nations who inhabited Canaan before them (vv. 3 [2x], 24, 26, 27, 29, 30). Six times the phrase I am the Lord (your God)' is repeated (vv. 2, 4, 5, 6, 21, 30)."¹⁹⁹

18:1-5 The statement "I am the Lord" reminded the people of their covenant relationship with and responsibility to Yahweh.²⁰⁰ It was because He is who He is that they were to be who He wanted them to be. It was a constant reminder to the Israelites of who they were and whom they served.

"Fundamentally God is holy because He is unique and incomparable. Those whom He calls to servanthood must therefore understand their holiness not primarily as some king [sic] of spirituality' but as their uniqueness and separateness as the elect and called of God. But holiness must also find expression in life by adhering to ethical principles and practices that demonstrate godlikeness. This is the underlying meaning of being the image of God.'"²⁰¹

The promises of life for obedience (v. 5) held out a positive motivation for what follows.

"No, Lev 18:5 does not teach salvation by works. It teaches that the OT believers who trusted God and obeyed him from the heart received life abundant both here and hereafter. Actually, Paul was saying, The Pharisees and the Judaizers teach that the law offers salvation by works, but that is a misuse of the law that cannot contradict the promise of grace' (cf. Gal 3:12, 17)."²⁰²

18:6-18 "To uncover nakedness" means to have sexual intercourse (cf. Gen. 20:12).

"The phrase covers intercourse within marriage and outside it."²⁰³

Note the parallels between this legislation and the story of Ham looking on his father Noah's nakedness (Gen. 9:20-27). Both acts resulted in a curse (18:24-28; Gen. 9:24-27). Both acts also connect with drinking wine (10:9; Gen. 9:21). God was guarding His people from falling into the same type of sin and its consequences that Ham experienced.²⁰⁴

God prohibited intercourse with married or unmarried individuals outside marriage. Moses mentioned twelve different cases in these verses.

"Marriage as a social institution is regarded throughout Scripture as the cornerstone of all other structures, and hence its purity and integrity must be protected at all times."²⁰⁵

"After the death of her husband a woman may not marry her brother-in-law [v. 16]. Deut. 25:5ff. states an exception to this principle. Should a woman be widowed before she has borne a son, her brother-in-law has a duty to marry her to perpetuate his brother's name' (v. 7). This custom of Levirate, attested elsewhere in Scripture and the ancient Orient, illustrates the paramount importance of having children in ancient times. Heirs prevented the alienation of family property and ensured the parents' support in their old age, in times when pensions and other welfare services were unknown."²⁰⁶

Translators have made a fairly strong case from philological, literary, and historical considerations for translating verse 18 as follows. "And you shall not take a woman as a rival wife to another. . . ." The Qumran community translated it this way. If this translation is correct, the verse explicitly prohibits polygamy and implicitly prohibits divorce.²⁰⁷

18:19-23 God also condemned other kinds of unacceptable sexual behavior including adultery (v. 20), homosexuality (v. 22, cf. 20:13), and bestiality (v. 23).²⁰⁸ All of these were fairly common practices in the ancient Near East. The Mesopotamians and Hittites generally condemned incest and bestiality, with some exceptions, but not homosexuality.²⁰⁹

Molech (v. 21) was a Canaanite god often represented by a bronze image with a bull's head and outstretched arms. The idol was usually hollow, and devotees kindled a fire in it making it very hot. The Canaanites then passed children through the fire (cf. 2 Kings 23:10) or placed them on the hot outstretched arms of the idol as sacrifices (Ezek. 16:20).²¹⁰ The Talmud and some modern commentators prefer a translation of verse 21 that prohibits parents from giving their children for training as temple prostitutes.²¹¹

"To profane' means to make something unholy. The object of the verb is always something holy, e.g., God's sanctuary, 21:12, 23; the holy foods (22:15); the sabbath, Isa. 56:2, 6; Ezek. 20:13, 16, etc. Profaning God's name occurs when his name is misused in a false oath (Lev. 19:12), but more usually it is done indirectly, by doing something that God disapproves of (e.g., by idolatry, Ezek. 20:39; by breaking the covenant, Jer. 34:16; by disfiguring oneself, Lev. 21:6). By these actions Israel profanes God's name; that is, they give him a bad reputation among the Gentiles (Ezek. 36:20-21). This is why they must shun Molech worship."²¹²

"Homosexual acts [v. 22] are clearly denounced here as hateful to God.²¹³ The panalty given at 20:13 is capital punishment. They are denounced also in Romans 1:26-27. . . . It is hard to understand how gay churches,' where homosexuality is rampant, can exist. Clearly it is possible only where people have cast off biblical authority and teaching."²¹⁴

"The biblical injunctions against homosexuality are clear and repeatedly declared. It must be remembered that AIDS is a virus, which is not limited to or caused by homosexuality or drug abuse, since 12 percent of people with AIDS have not practiced these acts. However, the statistics indicate that these disorders are significantly contributing to the epidemic.

"Psychiatrists are not supposed to call homosexuality a disorder.' In 1979 the American Psychiatric Association, to which most psychiatrists in the United States belong, voted by a simple majority that homosexuality is no longer a perversion. This vote was prompted by a powerful gay lobby within the association, thought to consist of at least 10 percent of its members. Homosexuals have subsequently used this APA revision to claim that even psychiatrists feel that homosexuality is normal.' . . .

"Homosexual activity is anatomically inappropriate. The sadomasochistic nature of anal intercourse leads to tears in the anal and rectal linings, thereby giving infected semen a direct route into the recipient's blood supply. In a similar manner a prostitute is more likely to contract AIDS due to tears in her vaginal wall because of repeated intercourse from numerous sexual partners, frequently within the same day. . . .

"Otis R. Bowen, MD, the former Secretary of Health and Human Services on President Reagan's Cabinet, stated, Abstinence, monogamy, and avoidance of drugs are no longer just good morals. Now, they are good medical science.'²¹⁵ His statement is consistent with the biblical theme of preventive medicine, which emphasizes prohibitions that can curtail the epidemic, rather than stressing the directed treatment of the illness."²¹⁶

18:24-30 Sexual immorality defiled the land as well as the people who practiced it (vv. 25, 27). The punishment for these abominations was death (v. 29). This section closes with a reminder that the basis for these laws was the character of Israel's God (v. 30).

The sexual sins to which Moses referred break down the structure of society by breaking down the family. Moreover they evidence a lack of respect for the life and rights of others. Furthermore they cause diseases. By prohibiting them God was guarding His people from things that would destroy them. Destruction and death are always the consequences of sin (Rom. 6:23).

The New Testament writers restated the laws on incest (cf. 1 Cor. 5:1-5), adultery (cf. Rom. 13:9), idolatry (cf 1 Cor. 10:7-11; Rev. 2:14), and homosexuality (cf. Rom. 1:27; 1 Cor. 6:9). They are binding on us who live under the New Covenant.²¹⁷

Guzik: Lev 18:1-30 - Laws of Sexual Morality

Leviticus 18 - Laws of Sexual Morality

A. Commands against incest.

1. (1-5) Introduction to the commands regarding sexual conduct.

Then the LORD spoke to Moses, saying, "Speak to the children of Israel, and say to them: 'I am the LORD your God. According to the doings of the land of Egypt, where you dwelt, you shall not do; and according to the doings of the land of Canaan, where I am bringing you, you shall not do; nor shall you walk in their ordinances. You shall observe My judgments and keep My ordinances, to walk in them: I am the LORD your God. You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the LORD.'"

a. I am the LORD your God. According to the doings of the land of Egypt, where you dwelt, you shall not do: Before God gave a single command in this area, He first established a foundation for the whole matter. He declared this principle: "You belong to Me, you shall not do as the world does."

i. "The Persians, for example, encouraged marital unions with mothers, daughters and sisters, on the ground that such relationships had special merit in the eyes of the gods." (Harrison)

ii. Sadly, the Christians today often take their standard of sexual conduct from the world, and not from God and His Word. Clearly, Christians should be different from the world in their sexual morality, and they should follow a Biblical standard of sexual morality. In the early church, one argument for the truth of Christianity offered by Christians was "You can know it's true by looking at our lives." Today, the Christian world says, "Don't look at me, look at Jesus."

b. If a man does, he shall live by them: Obedience to God's standard of sexual conduct is essential for life, and never more is this true than in our day of AIDS and other sexually transmitted diseases.

i. In 1993, a Ventura man was convicted for assault for knowingly spreading AIDS through sex. His unnamed partner, who pressed charges against Crother, has AIDS herself. She said in an interview: "This is not an assault. It is murder. . . . All I wanted is someone to love me, and now I'm going to die for that. I don't think I should have to die for that." If he and she would have obeyed God's word, he and she would not have had to die from AIDS.

ii. Though the rates of heterosexual transmission of AIDS in America are statistically small, other diseases are not. According to statistics in the 1990's:

· The rates of sexually transmitted diseases (STDs) are highest among people between 15 and 25.

· Over 12 million people are infected with STDs every year.

· Teen-age girls have the highest rates for gonorrhea in the nation and teen-age boys are second.

· 10% of sexually active teen-age girls have had gonorrhea. One in four sexually active teens will become infected with an STD.

· If you have an STD, your chances of getting AIDS from an infected partner increases 100 times.

2. (6-9) Incest among immediate family prohibited.

None of you shall approach anyone who is near of kin to him, to uncover his nakedness: I am the LORD. The nakedness of your father or the nakedness of your mother you shall not uncover. She is your mother; you shall not uncover her nakedness. The nakedness of your father's wife you shall not uncover; it is your father's nakedness. The nakedness of your sister, the daughter of your father, or the daughter of your mother, whether born at home or elsewhere, their nakedness you shall not uncover.

a. To uncover his nakedness: This phrase (used 17 times in this chapter) is an euphemism for sexual relations. It has less to do with nudity (especially casual nudity) than with sex. However, the term uncover nakedness is broad enough to include the idea of inappropriate activity short of actual sexual intercourse. It would also include molestation and inappropriate fondling.

b. The nakedness of your father or the nakedness of your mother you shall not uncover: In these verses, sex between parents and children, parents and step-children, and between siblings (by birth or marriage) is condemned.

i. There was a time when such prohibitions seemed unnecessary, even gross. But in our rapidly degenerate society it becomes more and more necessary to simply say that sex between people in these relationships is wrong - and must be stopped immediately, and completely repented of by anyone guilty of such sin.

ii. Significantly, sex among people in these relationships is condemned even if they are adults. These are not merely commands against child-adult sexual relationships. For example, it is sin for a man to have sex with his step-mother, even if they are both adults; or it is wrong for a man to have sex with his adopted sister, even if they are consenting adults.

iii. There was both a moral and genetic reason for these commands. "Surveys in different parts of the world where inbreeding occurs have shown that it is accompanied by an increase in congenital malformations and perinatal mortality, for which recessive genes and environmental factors respectively would be responsible." (Harrison)

iv. "In those instances where the parents are siblings, or where the relationship is one between parent and child, the resultant offspring incur approximately at 30% risk of retardation or some other serious defect." (Harrison)

v. These commands would naturally prohibit the marriage between the parties mentioned, such as marriage between brother and sister or mother and son. Our legal system has the responsibility to continue to define marriage based on these commands - and if marriage will not be between an unrelated man and woman, who is to say that marriage could not be between a brother and sister?

vi. "Marriage as a social institution is regarded throughout Scripture as the cornerstone of all other structures, and hence its purity and integrity must be protected at all times." (Harrison)

c. The nakedness of your father's wife you shall not uncover; it is your father's nakedness: The idea is that a husband or wife's nakedness belongs to their spouse, and to no one else. The legal spouse is the one with whom God intends them to be naked and unashamed, in the Genesis 2:25 sense of restoring some of what the curse has taken away.

3. (10-18) Other applications of the command against incest.

The nakedness of your son's daughter or your daughter's daughter, their nakedness you shall not uncover; for theirs is your own nakedness. The nakedness of your father's wife's daughter, begotten by your father; she is your sister; you shall not uncover her nakedness. You shall not uncover the nakedness of your father's sister; she is near of kin to your father. You shall not uncover the nakedness of your mother's sister, for she is near of kin to your mother. You shall not uncover the nakedness of your father's brother. You shall not approach his wife; she is your aunt. You shall not uncover the nakedness of your daughter-in-law; she is your son's wife; you shall not uncover her nakedness. You shall not uncover the nakedness of your brother's wife; it is your brother's nakedness. You shall not uncover the nakedness of a woman and her daughter, nor shall you take her son's daughter or her daughter's daughter, to uncover her nakedness. They are near of kin to her. It is wickedness. Nor shall you take a woman as a rival to her sister, to uncover her nakedness while the other is alive.

a. The nakedness of your son's daughter or your daughter's daughter, their nakedness you shall not uncover: In these verses, God condemns sexual relations between many different family relationships:

· Grandparents and grandchildren (by blood or by marriage)

· Uncles, aunts, and nieces, nephews

· Parents and the spouses of their children

· Siblings and the spouses of their other siblings

· The children of a spouse

· The sibling of a spouse

b. It is your brother's nakedness: The principle is related again. The nakedness of an individual belongs to their spouse and no one else, and it is a violation of God's law to give that nakedness to anyone else, or for anyone else to take it.

B. Other laws regarding sexual morality.

1. (19) Prohibition of violating a woman's time of customary impurity.

Also you shall not approach a woman to uncover her nakedness as long as she is in her customary impurity.

a. In her customary impurity: This command is an echo of Leviticus 15:19, where the penalty for breaking this observance of ceremonial cleanliness was described (the penalty was to perform a ritual washing).

2. (20) Command against adultery.

Moreover you shall not lie carnally with your neighbor's wife, to defile yourself with her.

a. You shall not lie carnally with your neighbor's wife: This is an echo of the seventh commandment (Exodus 20:14). We see the act itself is condemned and there is no justification allowed under the ways people often seek to justify adultery. To say, "My partner doesn't understand me" or "we are in love" or "God led us to be with each other" justifies nothing.

i. Michael English, who lost his recording contract and marriage over adultery with another Christian music singer, says of his adultery and its aftermath: "Maybe God allowed this to happen to make me see I needed some freedom." This is a wrong and harmful way to see the sin of adultery.

b. To defile yourself with her: Many people who are tempted to adultery do not consider how the sin will defile themselves. The might think about how their sin obviously affects their spouse, children, and other family members. But adultery also defiles the individual committing the sin, showing them to be an unfaithful and uncontrolled person.

i. Dalma Heyn, in her book, The Erotic Silence of the American Wife asserted that more women than ever were rejecting the role of the self-sacrificing "perfect wife" and are finding pleasure and escape through adultery. But most women who were unfaithful said that after the thrill was gone, their lives were left a shambles. Cathy, an Orange County woman who committed adultery with one of her husband's business associates, said: "My advice to married women is: Don't fool around. Having an affair and living two lives may be fun at first. But you will pay for it later. Too many people get hurt." Another woman, Laura, who had an 11-year adulterous relationship searching for excitement and passion, said: "An affair does not enhance your marriage; it detracts from it. It was an escape. A way for me to avoid facing things in my relationship with my husband."

ii. From a Los Angeles Times article headlined Parents' Affairs Can Devastate Kids: "When parents go outside the marital vows, they are taking a shotgun and firing into a crowd. That shot will hurt a spouse, sure, but most likely, it will also take out some people who were never intended to get hit." In the same article, a counselor says: "I find that with adolescents, the trauma of infidelity is overwhelming . . . during adolescence, when sexuality is super-charged, the parents' inability to maintain sexual control can become very frightening."

3. (21) Command against Molech worship.

And you shall not let any of your descendants pass through the fire to Molech, nor shall you profane the name of your God: I am the LORD.

a. You shall not let any of your descendants pass through the fire to Molech: The pagan god (or, demon, more accurately) Molech was worshipped by heating a metal statue representing the god until it was red hot, then by placing a living infant on the outstretched hands of the statue, while beating drums drowned out the screams of the child until it burned to death.

b. Nor shall you profane the name of your God: It is obvious God would condemn such an abomination. But this command is here in this context of sexual sins because often, Molech worship was a method of infanticide to eliminate illegitimate children, eliminating the fruit of the immoral sexual conduct God has commanded against.

i. Molech worship can be seen as an ancient version of birth control by infanticide, as even today many people practice birth control by abortion.

4. (22) Command against homosexual sex.

You shall not lie with a male as with a woman. It is an abomination.

a. You shall not lie with a male as with a woman: Simply put, God calls homosexual sex an abomination, even as He does in Romans 1:24-32. Additionally, homosexuality was part of the idolatrous perversions which were allowed in Israel at its times of backsliding (1 Kings 14:24, 15:12, and 22:46).

i. Homosexual practice truly is an abomination in our present culture. 43% of homosexuals say that they have had 500 or more sexual partners in their lifetime. Only 1% of homosexuals say they have had four or less sexual partners in their lifetime.

ii. Homosexuals seem to specialize in anonymous sex with no emotional commitment. At one time, London AIDS clinics defined a woman as promiscuous if she'd had more than six partners in her lifetime. They gave up trying to apply a workable definition to male homosexuals when it became clear that they saw almost no homosexual men who had less than six sexual partners a year.

b. It is an abomination: This command is commonly objected to on the grounds that one was born - or created - with homosexual desires. "I was born this way; God made me a homosexual. It is my nature to be homosexual; it would be against my nature to be heterosexual."

i. The problem is that the Bible says we are all sinners by nature; not a single person is born without an attraction to sin in some way or another. We should not say that God made the homosexual; we could say that Adam did, when he passed on the effects of his rebellion to the entire human race.

ii. Our inborn attraction to sin justifies nothing. The one who practices homosexuality can no more justify himself by saying "I was born this way" than can the person who hates homosexuals justify their ungodly hatred by saying "I was born this way."

iii. Many justify homosexual practice on the basis of love. They might say, "How can it be wrong to love someone of my own sex? How can love be wrong?" Yet if someone loves their children, it does not justify sexual conduct with them. The issue isn't love; the issue is of sexual conduct. Of course, the Bible in no way condemns love between people of the same sex, but it does say that sexual conduct between those people is sin.

5. (23) Command against bestiality - sexual relations with animals.

Nor shall you mate with any animal, to defile yourself with it. Nor shall any woman stand before an animal to mate with it. It is perversion.

a. Nor shall you mate with any animal: This passage prohibits what may seem obviously perverted. Yet we can say that apart from the Bible, there is no moral difference between bestiality and homosexuality, or no moral difference between bestiality and pedophilia.

i. "In contrast, the gods of Ugarit, by their example, led their devotees in this sin." (Harris)

b. It is perversion: Yet perversions of all kinds are more and more accepted today. In the 1990s on a college campus, a group mocked the campus sponsored GLAD (Gay and Lesbian Awareness Days) week by promoting their own cause: BAD (Bestiality Awareness Days). Though in bad taste, they made a valid point: On what basis do we say that one is wrong and unnatural and another is not? If there is no God, then everything is permissible; it is all a matter of opinion and preference and nothing else. But the truth is that God does have standards we will be held accountable to.

6. (24-30) Summation: The urgency to obey God's command for sexual morality.

Do not defile yourselves with any of these things; for by all these the nations are defiled, which I am casting out before you. For the land is defiled; therefore I visit the punishment of its iniquity upon it, and the land vomits out its inhabitants. You shall therefore keep My statutes and My judgments, and shall not commit any of these abominations, either any of your own nation or any stranger who dwells among you (for all these abominations the men of the land have done, who were before you, and thus the land is defiled), lest the land vomit you out also when you defile it, as it vomited out the nations that were before you. For whoever commits any of these abominations, the persons who commit them shall be cut off from among their people. Therefore you shall keep My ordinance, so that you do not commit any of these abominable customs which were committed before you, and that you do not defile yourselves by them: I am the LORD your God.

a. Do not defile yourselves: Our modern culture often refuses to see any aspect of sexual conduct as defiling. The only measure is immediate pleasure, not right or wrong. But sexual sin does defile us and it does harm us. God's laws are given for our best, not in an attempt to merely test us or boss us around.

i. Statistically speaking, married couples live longer, get more enjoyment out of sex, have more sex, and are happier than those who are not married - obviously, trends that show God's way is the best way!

b. For the land is defiled: One of the reasons God brought Israel to defeat and displace the Canaanites was as judgment against their sexual perversions. In nations that sanction and promote similar sins today, we should expect that the judgment of God would eventually come and the land will vomit out its inhabitants.

c. The persons who commit them shall be cut off from among their people: God commanded that in Israel, there should be a strong sense of social disapproval - amounting to exile - towards those who broke these laws of sexual morality.

i. It isn't that these things were never done in Israel; it is simply that it was clear that society said those things were wrong and should never be allowed. More and more, modern culture refuses to call almost any kind of sexual conduct sin.

© 2004 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Lev 18:1

Chapter 18: For thoughts on biblical sexuality, also see 1 Corinthians 7:2 comment

Pendahuluan / Garis Besar

JFB: Leviticus (Pendahuluan Kitab)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Garis Besar)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Pendahuluan Kitab)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 18 (Pendahuluan Pasal)

Overview

Lev 18:1, Unlawful marriages, and unlawful lusts.

Poole: Leviticus (Pendahuluan Kitab)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 18 (Pendahuluan Pasal)

CHAPTER 18

Israelites not to live after the customs of the Egyptians or Canaanites, but according to God’ s institutions, Lev 18:1-5 . To abstain from incestuous marriages, Lev 18:6-18 ; and copulation with a menstruous woman, Lev 18:19 ; and adultery, Lev 18:20 ; and offering children to Moloch, Lev 18:21 ; and all unnatural copulation with man or beast, Lev 18:22,23 . These things the nations do; and the land is defied, and God is provoked; and they who do those things shall die: but God was their Lord, Lev 18:24-30 .

MHCC: Leviticus (Pendahuluan Kitab)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 18 (Pendahuluan Pasal)

Unlawful marriages and fleshly lusts.

Matthew Henry: Leviticus (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 18 (Pendahuluan Pasal)

Here is, I. A general law against all conformity to the corrupt usages of the heathen (Lev 18:1-5). II. Particular laws, 1. Against incest (Lev 18:6-18). 2. Against beastly lusts, and barbarous idolatries (Lev 18:19-23). III. The enforcement of these laws from the ruin of the Canaanites (Lev 18:24-30).

Constable: Leviticus (Pendahuluan Kitab)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Garis Besar)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

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Leach, E. R. Culture and Communication. Cambridge: University Press, 1976

Levine, B. A. In the Presence of the Lord. Leiden, Netherlands: Brill, 1974.

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Pendahuluan Kitab)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Pendahuluan Kitab)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 18 (Pendahuluan Pasal)

INTRODUCTION TO LEVITICUS 18

In this chapter the Israelites are directed in general not to imitate the customs and practices of the Egyptians and Canaanites, but to keep the ordinances, statutes, and judgments of the Lord, Lev 18:1; and they are instructed particularly to avoid incestuous marriages, Lev 18:6; carnal copulation with a menstruous woman, Lev 18:19; adultery, Lev 18:20; letting any of their seed pass through the fire to Molech, Lev 18:21; sodomy, Lev 18:22; and bestiality, Lev 18:23; and they are deterred from these things by observing to them the pollution and destruction which they brought on the inhabitants of Canaan, and would bring the same on them should they commit them, Lev 18:24.