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Commentary on Leviticus 18 verses 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, Co1 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.
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SUMMARY
Leviticus 18:10 presents a critical prohibition within God's moral and legal framework for ancient Israel, specifically forbidding sexual relations with one's granddaughters, whether through a son or a daughter. This command is a foundational element in the broader call for sexual purity and the sanctity of familial relationships, serving to distinguish God's covenant people from the morally depraved practices prevalent in surrounding pagan cultures. It establishes a non-negotiable standard of holiness, underscoring the divine design for human sexuality and the imperative to maintain the integrity of the family unit as a reflection of God's ordered creation.
CONTEXT
Literary Context: Leviticus 18 initiates a pivotal section of the Mosaic Law, immediately following the detailed instructions for priestly conduct and sacrificial offerings in earlier chapters, and the laws concerning clean and unclean animals. The chapter begins with a sweeping command for Israel to obey God's statutes and judgments, explicitly stating, "Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the LORD your God" Leviticus 18:4. This sets the stage for a comprehensive enumeration of prohibited sexual relationships, designed to establish and maintain the holiness of the covenant community. Verse 10, addressing incest with granddaughters, is part of a series of specific prohibitions that build upon the general principle introduced in Leviticus 18:6, which forbids uncovering the nakedness of any close relative. The verses immediately preceding and following Leviticus 18:10 list other forbidden unions, such as with one's mother or stepmother Leviticus 18:7-8, sister Leviticus 18:9, and aunt Leviticus 18:12-14, collectively forming a robust legal framework aimed at protecting the integrity of the family unit and ensuring societal order and purity.
Historical & Cultural Context: The laws presented in Leviticus 18 were delivered to the Israelites as they prepared to enter the Promised Land, having recently been delivered from slavery in Egypt. Both the Egyptian society they had left and the Canaanite cultures they were about to encounter were deeply steeped in sexual immorality, including various forms of incest, ritual prostitution, and child sacrifice, often intertwined with their polytheistic religious practices. Leviticus 18:3 explicitly warns Israel against adopting "the doings of the land of Egypt" or "the doings of the land of Canaan." By instituting these stringent prohibitions, God was establishing a distinct moral and social order for His people, one that would set them apart as a holy nation. These laws were not merely arbitrary; they were foundational to Israel's covenant identity, reflecting God's holy character and His perfect design for human flourishing within a pure, ordered, and just society, thereby preventing the moral degradation that had led to the corruption and eventual judgment of the surrounding nations.
Key Themes: The prohibition in Leviticus 18:10 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Central among these is the theme of holiness (קְדֻשָּׁה, qedushah), which permeates the entire book. God's repeated command, "Ye shall be holy: for I the LORD your God am holy" Leviticus 19:2, underscores that Israel's moral conduct, including their sexual ethics, must reflect God's own pure character. This verse also reinforces the theme of distinction and separation, as God calls His people to be distinct from the pagan nations, whose practices were an abomination Leviticus 18:24-28. Furthermore, the laws in Leviticus 18 emphasize the sanctity of the family unit, which is presented as the foundational building block of society. Protecting the integrity of familial relationships through strict prohibitions against incest ensures order, prevents chaos, and preserves the purity of lineage, reflecting God's design for human relationships and procreation within divinely ordained boundaries.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 18:10 employs several significant literary devices to convey its powerful prohibition. Euphemism is central, as "nakedness" (עֶרְוָה, ʻervâh') and the phrase "uncover nakedness" serve as polite yet clear substitutes for direct references to sexual organs and intercourse. This is a common feature in biblical legal texts, maintaining decorum while unambiguously conveying a clear prohibition. The repetition of "nakedness" (appearing three times in the KJV translation of this single verse) serves to emphasize the core concept of illicit sexual exposure and intimacy, reinforcing the gravity and abhorrence of the forbidden act. Furthermore, the passage utilizes legal language characteristic of the Mosaic Law, employing a direct, declarative prohibition ("thou shalt not uncover") followed by a concise, authoritative rationale ("for theirs is thine own nakedness"). This structure is typical of apodictic law, presenting an absolute command without conditions, thereby underscoring its divine authority and universal applicability within the covenant community. The final phrase, "thine own nakedness," also functions as a form of synecdoche, where a part (nakedness/flesh) represents the whole (the person and one's entire lineage), highlighting the profound violation of one's own familial integrity and the sacredness of one's descendants.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 18:10 is deeply rooted in the broader theological framework of holiness and the sanctity of life, which permeates the entire book of Leviticus. God's call for Israel to be holy as He is holy Leviticus 11:44 extends to every sphere of life, including sexual ethics and family purity. This specific prohibition against incest with granddaughters underscores God's design for human sexuality to be exercised within divinely ordained boundaries, protecting the vulnerable, preserving the integrity of the family unit, and preventing the moral chaos that characterized the pagan nations. The violation of such laws was considered an "abomination" (e.g., Leviticus 18:27), defiling both the individuals and the land itself, demonstrating the profound spiritual, social, and even ecological consequences of disobedience. The law serves as a testament to God's character as a God of order, purity, and life, contrasting sharply with the destructive practices of idolatry and immorality.
REFLECTION AND APPLICATION
While the specific cultural context of ancient Israel informs the explicit prohibitions of Leviticus 18:10, the underlying principles of sexual purity, the sanctity of family, and the call to holiness remain profoundly relevant for believers today. God's moral laws are not arbitrary restrictions but are designed for human flourishing, protecting individuals and societies from the devastating consequences of sexual sin and relational brokenness. This verse reminds us that our bodies are sacred, temples of the Holy Spirit, and that sexual intimacy is a precious gift to be honored within the boundaries of God's design, specifically within the covenant of marriage between a man and a woman. Upholding these standards reflects our commitment to God's holy character and our desire to live in a way that honors Him and promotes healthy, godly relationships, distinguishing us as His people in a world often confused about sexual ethics. It calls us to examine our own lives and cultural influences, ensuring that our conduct aligns with God's unchanging moral will, thereby fostering environments of safety, respect, and purity within our families and communities.
Questions for Reflection
FAQ
What does "uncover nakedness" mean in Leviticus 18:10?
Answer: In biblical Hebrew, particularly within the legal texts of the Old Testament, the phrase "uncover nakedness" (גָּלָה עֶרְוָה, galah ‘ervah) is a well-established euphemistic idiom for engaging in sexual intercourse or intimacy. It signifies a profound act of sexual union, often with the strong implication of illicit or forbidden sexual relations. In Leviticus 18, this phrase is consistently employed to denote prohibited sexual acts, emphasizing the violation of established boundaries and the shame, defilement, and moral degradation associated with such transgressions. Therefore, Leviticus 18:10 explicitly and unequivocally forbids sexual intercourse with one's granddaughters.
Why is this specific relationship (granddaughter) forbidden?
Answer: The prohibition against sexual relations with one's granddaughter, along with other close familial relationships listed in Leviticus 18, is forbidden for several interconnected and profound reasons. Primarily, it is an act of incest, which fundamentally violates the sanctity and integrity of the family unit, a foundational institution ordained by God. The phrase "for theirs is thine own nakedness" emphasizes the direct lineal connection; a granddaughter is considered an extension of one's own flesh and blood, making sexual union with her a profound transgression against one's own lineage and a perversion of natural order. These laws were also crucial for distinguishing Israel from the morally corrupt practices of surrounding pagan nations, where such acts were common and often associated with idolatrous worship Leviticus 18:3. God's prohibitions were designed to establish a holy and pure community, protecting the vulnerable, preventing genetic defects, and maintaining clear social and familial boundaries essential for a flourishing and righteous society.
Is this law still relevant for Christians today?
Answer: Yes, while the Old Testament ceremonial and civil laws find their fulfillment in Christ, the underlying moral principles of Leviticus 18:10 and similar prohibitions against incest and sexual immorality remain eternally relevant and binding for Christians. The New Testament consistently upholds and even deepens the call to sexual purity and holiness, moving beyond external compliance to address the heart. For example, 1 Corinthians 6:18-20 commands believers to "flee sexual immorality" because our bodies are sacred temples of the Holy Spirit, purchased by Christ's blood. Incest, as a profound violation of familial integrity, God's design for sexuality, and natural law, is universally condemned in Scripture. The specific prohibition in Leviticus 18:10 serves as a timeless reminder of God's unchanging standard for sexual purity, the sanctity of family relationships, and the call for believers to live distinctively as a holy people, reflecting God's character in all aspects of life.
CHRIST-CENTERED FULFILLMENT
While Leviticus 18:10 is a specific prohibition from the Old Covenant Law, its underlying principles find profound fulfillment and re-expression in Christ. The Law, including these commands concerning sexual purity, served not only to define righteousness but also to reveal humanity's inherent sinfulness and our utter inability to perfectly uphold God's holy standards Romans 3:20. Christ, however, perfectly fulfilled the Law, not only through His sinless life but supremely through His atoning death and resurrection, which provides cleansing from all unrighteousness for those who believe Romans 8:3-4. Through faith in Him, believers are brought into a new covenant, where the Spirit of God indwells us, empowering us to live according to God's righteous desires from the heart, rather than mere external compulsion Jeremiah 31:33. The New Testament calls believers to a standard of purity that surpasses mere external adherence to rules, emphasizing the transformation of the heart and mind, even addressing the sin of lustful thoughts Matthew 5:28. Our bodies are now sacred temples of the Holy Spirit 1 Corinthians 6:19, and we are called to glorify God in our bodies, fleeing all forms of sexual immorality, including those that violate the sacred boundaries of family and God's design for human relationships 1 Corinthians 6:18. Thus, Christ does not abolish the moral principles of the Law but fulfills them by enabling us, through His grace and the indwelling power of the Spirit, to live lives of genuine holiness and purity, reflecting His own righteousness in every aspect of our being, as a testament to the new creation He has inaugurated Ephesians 5:3-5.