Leviticus 18

AND the LORD spake unto Moses, saying,

Speak unto the children of Israel, and say unto them, I am the LORD your God Your Soveraign, 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..

After the doings of the land of Egypt 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., wherein ye dwelt, shall ye not do; and after the doings of the land of 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., whither I bring you, shall ye not do: neither shall ye walk in their ordinances Or statutes, either because their laws did indeed allow such things, or because prevailing customes have the force of laws,.

Ye shall do my judgments Mine universally, Deut. 27. 26. Gal. 3. 10. for though the words be indefinite, the matter is necessary, and mine solely, Deut. 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., and keep mine ordinances Mine universally, Deut. 27. 26. Gal. 3. 10. for though the words be indefinite, the matter is necessary, and mine solely, Deut. 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., to walk therein: I am the LORD your God.

Ye shall therefore keep my statutes, and my judgments: which if a man do, 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 Gods commands rather than mens 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... or 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, Rom. 4. and Gal. 3. yet by the covenant of grace this life is promised to all that obey Gods commands sincerely, though not perfectly, 1 Tim. 4. 8.: I am the LORD.

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. of you shall approach This word signifies the conjugal act here, as it does Gen. 20. 4. Isa. 8. 3. but because it is ambiguous in it self 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., to uncover 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 ones skirt, Deut. 22. 30. and 27. 20.: I am the LORD.

The nakedness of thy father or Heb and, 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. the nakedness of thy mother, shalt thou not uncover: 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., thou shalt not uncover her nakedness.

The nakedness of thy fathers wife (i. e.) Thy Step-mother. Examples of this are Gen. 35. 22. and 49. 4. 1 Cor. 5. 1. shalt thou not uncover: it is thy fathers nakedness By interest and relation, that which he only may uncover..

The nakedness of thy sister By both parents., the daughter of thy father Thy sister by either of thy parents., 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 has 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., even their nakedness thou shalt not uncover.

The nakedness of thy sons daughter, or of thy daughters daughter And consequently of all thy children and childrens children and all downwards., even their nakedness thou shalt not uncover: for theirs is thine own nakedness They are a part of thy self as coming out of thy loins, and out of thy wife, whose nakedness is thine own..

The nakedness of thy fathers wives daughter, begotten of thy father Or, being akin to thy father. He seems to speak of the daughter of the fathers brother by his wife, whom the father here spoken of, being brother to the deceased person, married by virtue of that law, Deut. 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 ver. 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. Obj. The word being the same here and ver. 9. must be understood in the same sense, and therefore here must be rendred begotten or born, as it is there. Ans. It may be rendred there as well as here, akin, as some render the words there, of domestick, or of another, a forreign, 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., (she is thy sister) thou shalt not uncover her nakedness.

Thou shalt not uncover the nakedness of thy fathers sister Thy Aunt by the fathers side, as the next verse speaks of the Aunt by the mothers side. If Amrams example be alledged to the contrary, see on Exod. 6. 20.: she is thy fathers near kinswoman Heb. thy fathers flesh, a member and product of the same flesh from which thy father came. z (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 self-same reason of the law. And for the examples of Abraham, Amram, Othoniel, &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 Adams 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..

Thou shalt not uncover the nakedness of thy mothers sister: for she is thy mothers near kinswoman.

Thou shalt not uncover the nakedness of thy fathers brother 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 th...... 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., thou shalt not approach to his wife: she is thine aunt.

Thou shalt not uncover the nakedness of thy daughter in law: she is thy sons wife, thou shalt not uncover her nakedness.

Thou shalt not uncover the nakedness of thy brothers wife Neither in his life time, nor after his death, and therefore a woman might not marry her husbands brother, nor might a man marry his wives sister, either before or after his wives death, for so all the prohibitions are to be understood: which will give light to ver. 18. But God, who can undoubtedly dispense with his own laws, did afterwards make one exception to this rule, of which see Deut. 25. 5.: it is thy brothers nakedness.

Thou shalt not uncover the nakedness of a woman and her daughter To wit, her step-daughter, and so her step-sons daughter, &c., neither shalt thou take her sons daughter, or her daughters daughter, to uncover her nakedness: For they are her near kins-women: 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..

Neither shalt thou take a wife to her sister The word sister is here understood either 1. properly, so some: whence others infer, that it is lawful to marry ones wives sister after the wives death. Or 2. improperly for any other woman, as not only persons, but things, of the same kind are oft called, Gsters and brethren, of which see plain examples, Exod. 32. 27, 29. Ezek. 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 wives sister being sufficiently forbidden ver. 16. where marriage with his brothers wife is forbidden, as also ver. 9. and 11. where he forbids the marriage of ones own sister, and consequently the marriage of ones wives 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 wives death; which is reiected by those who own the former interpretation. 2. Because the reason of this prohibition, which is least he should vex her thereby, is much more proper and effectual against marrying any other woman than against marrying the wives 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 nor by any of Moses his laws (which probably he would not have omitted, if they had been to his purpose) but by the first institution of marriage, Gen. 2. 2.... whence also seems to fetch his argument chap. 2. 14, 15. And that law Deut. 21. 15, 16. may seem to intimate that God did then, in consideration of the hard-heartedness of the Iewi... h Nation, dispense with that first and primitive law especially if we consider the practise of divers holy men amongst the Iews, not only before the law, as Abraham and Iacob, but also after it, as Ella..., 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 favours vouch... ed to David, that he him his into his, 2 Sam. 12. 8. and a... rms, that matter of Ur... ah, 1 King. 1........ deserve some consideration which a learned... n in part suggests, that this Text does 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 practise of Polygamy amongst them., to vex her, to uncover her nakedness besides the other, in her life time This clause is added to signifie Gods allowance to Marry one Wife after another, when she is dead, and thereby to intimate how the word Sister is to be understood..

Also thou shalt not approach unto a woman No not to thy own Wife. See chap. 12. 2. and 15. 24, 25 This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, Ezek. 18. 6. There is also a natural turpitude in this action. And therefore it is now unlawful under the Gospel. to uncover her nakedness, as long as she is put apart for her uncleanness.

Moreover, thou shalt not lie carnally with thy neighbours wife, to defile thy self with her.

And thou shalt not let any of thy seed, pass through the fire This was done two ways, either 1. By burning them in the fire, of which see 2 King. 3. 27. 2 Chron. 28. 3. Psal. 106. 37, 38. Esa. 57. 1. Or 2. By making them pass between two great fires, which was a kind of lustration or consecration of them to that God. Which latter seems to be here meant. See on Deut. 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 1 King. 11. 7. 2 King. 23. 13. Ier. 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... halt thou prophane the name of thy God Either by joyning 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 mungrel-deities.. I am the LORD.

Thou shalt not lie with mankind See L... vit. 20. 13. 1 King. 14. 24., as with woman-kind: it is abomination.

Neither shalt thou lie with any beast to defile thy self therewith: neither shall any woman stand before a beast to lie down thereto, it is confusion An horrible confusion of the natures which God has distinguished, and of the order which God has appointed, and an overthrow of all bounds of Religion, Honesty, Sobriety and Modesty..

Defile not ye your selves in any of these things: for 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 Emperour had married his Neece, (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. the nations are defiled, which I cast out before you.

And the land is defiled: therefore I do visit I am now visiting, or about to visit i. e. to punish. See Es.... 2.... 21. the iniquity thereof upon it, and the land it self vomiteth out her inhabitants As no less burdens to the Earth than corrupted... ood is to the stomack. See Ier. 9. 19. Mich. 2. 10..

Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations, neither and of your own nation, 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 and consequence to the Israelites themselves. that sojourneth among you:

(For all these abominations have the men of the land done, which were before you, and the land is defiled.)

That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.

For whosoever shall commit any of these abominations, even the souls that commit them, shall be cut off 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., from among their people.

Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not your selves therein: I am the LORD your God.