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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 18:17 presents a stringent prohibition within the Mosaic Law, specifically forbidding a man from engaging in sexual relations with a woman and her daughter, or with a woman and her granddaughter (whether through her son or daughter). This command unequivocally condemns such acts as incest, underscoring the sanctity of familial bonds and the profound moral depravity inherent in these relationships. The passage explicitly states that these individuals are "near kinswomen" and labels such conduct as "wickedness," thereby establishing a critical component of God's design for sexual purity and the preservation of societal order within the covenant community of Israel.
CONTEXT
Literary Context: Leviticus 18:17 is embedded within a comprehensive chapter dedicated to delineating forbidden sexual relationships and practices for the people of Israel. The chapter commences with a divine injunction for Israel to "not do according to the doings of the land of Egypt... or... of the land of Canaan" (Leviticus 18:3), setting the stage for a series of moral distinctions. It systematically enumerates various forms of sexual immorality, including incest, bestiality, and child sacrifice, all practices prevalent among the surrounding pagan nations. These prohibitions are presented as foundational for Israel's distinct identity as a holy nation, called to live by God's statutes and judgments (Leviticus 18:4-5). The verses immediately preceding Leviticus 18:17 detail prohibitions against sexual relations with close blood relatives such as mothers, sisters, and aunts, making this verse a logical and severe extension of the principle of avoiding sexual defilement within the family unit. The cumulative effect of these laws is to establish clear and unyielding boundaries for sexual conduct, reflecting God's character and His demand for purity within His covenant people.
Historical & Cultural Context: The laws presented in Leviticus 18 were delivered to ancient Israel as they prepared to enter the land of Canaan, a region infamous for its deeply entrenched pagan religious practices and associated sexual immorality. Historical and archaeological evidence, corroborated by biblical accounts, reveals that Canaanite worship frequently involved cultic prostitution, ritualistic orgies, and even child sacrifice, alongside widespread incestuous practices. God's explicit commands in this chapter served as a stark contrast and a protective barrier, designed to prevent Israel from adopting the defiling customs of their neighbors. The pervasive emphasis on "holiness" throughout the book of Leviticus (Leviticus 11:44) meant being set apart from the nations, not merely in ritualistic observances but fundamentally in moral conduct. By prohibiting such egregious acts as those described in Leviticus 18:17, God was establishing a moral framework essential for the health and stability of Israelite society, ensuring the integrity of family lines, preventing exploitation, and reflecting His own righteous character in their communal life.
Key Themes: Leviticus 18:17 significantly contributes to several major theological and narrative themes within Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of Holiness and Separation, emphasizing that Israel's distinct identity as God's covenant people necessitates moral purity that sets them apart from the surrounding nations. The prohibition also highlights the theme of Sanctity of Human Relationships, particularly within the family unit, establishing clear boundaries for sexual expression that protect against exploitation, confusion of roles, and the breakdown of societal order. Furthermore, it underscores the theme of Divine Authority and Moral Law, demonstrating that God's commands are not arbitrary but are rooted in His character and serve to promote human flourishing and the well-being of the community. The severe condemnation of "wickedness" (zimmah) also ties into the theme of Consequences of Sin, signaling that such defiling acts pollute both the individuals involved and the land itself, leading to divine judgment if unaddressed, as seen later in Leviticus 18:24-28.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 18:17 primarily employs Euphemism through the phrase "uncover the nakedness" (גלה ערות, galah 'ervah''), which serves as a polite or indirect expression for engaging in sexual intercourse, particularly illicit or forbidden acts. This choice of language respects the gravity of the subject matter while avoiding explicit vulgarity, maintaining the sacred and authoritative tone appropriate for divine law. The verse also utilizes Repetition of this euphemism ("to uncover her nakedness") to reinforce the specific forbidden act across multiple familial relationships, emphasizing the consistency and universality of the prohibition within the specified kinship lines. Furthermore, the concluding declaration "it is wickedness" functions as a powerful Moral Judgment, unequivocally condemning the described actions and highlighting their severe moral depravity in God's sight. This stark pronouncement leaves no ambiguity regarding God's view of such transgressions, serving as a clear ethical boundary for the Israelite community.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 18:17, along with the broader chapter, profoundly illustrates God's unwavering commitment to holiness, order, and the sanctity of human relationships. These laws are not arbitrary rules but are deeply rooted in God's character and His perfect design for human flourishing. They establish clear boundaries for sexual expression, defining what is pure and what is defiling, thereby protecting individuals and the very fabric of society. The prohibition of incest, particularly involving multiple generations, underscores the importance of maintaining distinct familial roles and preventing the profound confusion, exploitation, and moral decay that such relationships inevitably produce. The underlying theological principle is that God's people are to be set apart, reflecting His purity in all aspects of life, including their most intimate relationships, to avoid defiling themselves and the land.
REFLECTION AND APPLICATION
Leviticus 18:17 stands as a timeless testament to God's unchanging standards for sexual morality and the profound importance of familial integrity. While the specific cultural context is ancient Israel, the underlying principles are universally applicable to all humanity. This verse calls us to recognize the sacredness of human sexuality as a precious gift from God, intended to be expressed exclusively within the covenant of marriage between one man and one woman, and to respect the inherent dignity and proper roles within all family relationships. It challenges us to cultivate a high view of purity, not merely as an external adherence to rules, but as an internal disposition that honors God and protects others from harm and exploitation. In a world often confused about sexual ethics and familial boundaries, this passage provides a clear, divine plumb line, reminding us that true freedom, flourishing, and societal health are found in aligning our lives with God's wise and loving design. It compels us to examine our own attitudes towards sexuality, family, and holiness, and to strive for a life that reflects God's character in every sphere, contributing to a healthy and righteous community.
Questions for Reflection
FAQ
What does "uncover the nakedness" mean in the Bible?
Answer: "Uncover the nakedness" is a common biblical euphemism for engaging in sexual intercourse, particularly illicit or forbidden sexual acts. It implies a violation of modesty, privacy, and proper boundaries, often carrying connotations of shame, defilement, and moral transgression. In passages like Leviticus 18, it specifically refers to sexual acts that are prohibited due to kinship, marital status, or other circumstances that would render the act impure or sinful in God's eyes.
Why are these specific relationships forbidden in Leviticus 18:17?
Answer: The relationships forbidden in Leviticus 18:17—a man with a woman and her daughter, or with her granddaughter—are prohibited primarily because they involve "near kinswomen," meaning close blood relatives. This prohibition is rooted in God's design for the sanctity and integrity of the family unit and the prevention of incest. Such relationships confuse familial roles, lead to profound moral and social disorder, and cause immense harm to individuals and the community. God labels these acts as "wickedness" (zimmah), emphasizing their severe moral depravity and defiling nature, which would corrupt the land and the people if practiced (Leviticus 18:24-25).
CHRIST-CENTERED FULFILLMENT
While Leviticus 18:17 details a specific prohibition under the Old Covenant, its underlying principle of holiness and the sanctity of human relationships finds profound fulfillment and transformation in Christ. The Mosaic Law, including these detailed sexual prohibitions, served to reveal the depth of human sinfulness and the impossibility of achieving righteousness through mere external adherence to rules (Romans 3:20). Christ, as the perfect Lamb of God, fulfilled the righteous requirements of the Law (Matthew 5:17) and, through His atoning sacrifice, provided the means for true inner transformation and reconciliation with God. Believers in Christ are no longer under the Law as a means of salvation, but are called to a higher standard of holiness, empowered by the indwelling Holy Spirit. The New Testament consistently upholds the sanctity of marriage and condemns all forms of sexual immorality, including incest, as antithetical to the Spirit-filled life and the nature of Christ's body (1 Corinthians 6:18-20). Our bodies are temples of the Holy Spirit (1 Corinthians 6:19), and we are called to honor God with our bodies, living lives of purity and self-control, reflecting the holiness of Christ who has redeemed us and called us to be holy as He is holy (1 Peter 1:15-16). Thus, the spirit of Leviticus 18:17—a call to sexual purity and respect for God's design for relationships—is not abolished but elevated and made attainable through Christ's transformative power and the new life we have in Him.