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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 18:18 prohibits a man from marrying two sisters concurrently, or sequentially while the first sister is still alive. This specific injunction, part of God's broader moral legislation for Israel, aims to prevent deep-seated relational strife, jealousy, and emotional distress within the family unit, thereby safeguarding the sanctity and harmony of the marital bond and the purity of the Israelite community, reflecting God's concern for human welfare and societal order.
CONTEXT
Literary Context: Leviticus 18:18 is embedded within a comprehensive chapter (Leviticus 18) that meticulously outlines a series of forbidden sexual relationships. This chapter, often considered part of the "Holiness Code" (Leviticus 17-26), serves as a foundational declaration of God's moral standards for His covenant people. The prohibitions detail various forms of incest, bestiality, and other sexual abominations, all designed to distinguish Israel from the corrupt and defiling practices of the surrounding Canaanite nations. The overarching purpose is to establish a holy nation whose conduct reflects the righteous character of God, emphasizing that these laws are not arbitrary but are essential for maintaining purity, order, and the well-being of society and the family. The severity of these transgressions is underscored by the dire consequences outlined later in the chapter, where the land itself is said to "vomit out" those who defile it with such abominations, as seen in Leviticus 18:25.
Historical & Cultural Context: In the ancient Near East, various forms of polygyny were practiced, and some cultures, though not universally, may have permitted marriage to sisters. However, God's law here explicitly forbids this specific practice for Israel. This prohibition stands in stark contrast to the prevailing customs of nations like Egypt and Canaan, whose sexual practices were often characterized by widespread immorality and perversion. The divine command in Leviticus 18 served as a clear boundary, setting Israel apart as a holy people. A vivid, pre-Mosaic illustration of the very "vexation" this law seeks to prevent is found in the patriarchal narrative of Jacob, Leah, and Rachel. Jacob married two sisters, and their lives were marked by intense rivalry, jealousy, and emotional distress, particularly evident in Rachel's lament, "Give me children, or else I die!" as recorded in Genesis 30:1. This historical account demonstrates the inherent relational friction and familial discord that sororal polygyny naturally engenders, providing a practical backdrop for God's wisdom in issuing this prohibition.
Key Themes: The prohibition in Leviticus 18:18 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing God's call for Israel to be a set-apart people whose conduct reflects His own pure character. The moral laws, including those on sexual ethics, are foundational to this divine mandate, distinguishing Israel from the defiling practices of the surrounding nations, as explicitly stated in passages like Leviticus 18:24-30. Another crucial theme is Relational Harmony and Welfare. The explicit rationale "to vex her" reveals God's deep concern for the emotional and psychological well-being of individuals within the family unit. This demonstrates divine wisdom in legislating against practices that inherently breed discord and jealousy, promoting peace and order within society. Finally, the verse reinforces the Sanctity of Marriage and the divine design for sexual purity, establishing clear boundaries for intimacy that uphold the integrity of the marital covenant, a principle echoed throughout Scripture from Genesis 2:24 onwards.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 18:18 employs several literary devices that enhance its meaning and impact. Primarily, it functions as a Legal Prohibition, expressed through a direct, declarative command ("Neither shalt thou take..."). This imperative form underscores the absolute and non-negotiable nature of God's law. The phrase "to uncover her nakedness" serves as a powerful Euphemism for sexual intercourse. This device is used consistently throughout Leviticus 18 to refer to sexual relations, maintaining a degree of modesty while clearly conveying the nature of the forbidden act. Its repeated use also creates a thematic emphasis on sexual purity and the boundaries of intimacy. Furthermore, the inclusion of the phrase "to vex [her]" provides a Teleological Explanation for the prohibition, revealing the divine wisdom and compassionate intent behind the law—it is designed to prevent relational strife and emotional harm, highlighting God's concern for the well-being of His people beyond mere ritualistic compliance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 18:18, while addressing a specific marital prohibition, resonates with profound theological principles concerning God's design for marriage, His character, and the nature of holiness. It reveals a God who is not only concerned with physical acts but also with the emotional and relational health of His people. The prohibition against marrying sisters "to vex her" underscores God's desire for peace, unity, and mutual respect within the marital bond, reflecting His own orderly and harmonious nature. This law, like others in the Holiness Code, aims to set Israel apart as a people whose relationships reflect divine wisdom and purity, contrasting sharply with the chaotic and defiling practices of surrounding nations. It teaches that true holiness extends beyond outward conformity to inward relational integrity and the prevention of inherent strife.
REFLECTION AND APPLICATION
While the specific cultural context of sororal polygyny is uncommon today, the underlying principles of Leviticus 18:18 remain profoundly relevant for believers. This verse invites us to reflect on God's deep concern for relational harmony and the prevention of strife within our most intimate bonds. It challenges us to consider how our choices, even those seemingly permissible, might inadvertently introduce "vexation" or rivalry into our relationships, whether in marriage, family, or community. God's law here teaches us to seek peace, avoid situations inherently prone to conflict, and prioritize the emotional and spiritual well-being of others. It reinforces the sanctity of marriage as a unique, unified bond, ideally free from the complexities of inherent competition. Ultimately, it calls us to live out a standard of purity and integrity that reflects God's character, fostering environments of love, respect, and peace, rather than discord and jealousy.
Questions for Reflection
FAQ
Is this verse a general prohibition against all forms of polygyny?
Answer: No, Leviticus 18:18 is a specific prohibition against sororal polygyny, meaning marrying two sisters. It does not explicitly forbid other forms of polygyny, which were practiced by some individuals in Israel's history (e.g., David, Solomon) even after the Law was given, though often with negative consequences. The unique aspect of this prohibition is the stated reason: "to vex [her]," highlighting the specific relational strife inherent in such a union between sisters. The historical account of Jacob, Leah, and Rachel in Genesis 30:1 vividly illustrates the very "vexation" this law seeks to prevent.
Why is the phrase "to vex [her]" so important to the meaning of this verse?
Answer: The phrase "to vex [her]" (from the Hebrew tsârar') is crucial because it reveals God's deep concern for the emotional and relational well-being of individuals within marriage. It indicates that the prohibition is not merely about a physical act or a legal technicality, but about preventing the profound jealousy, rivalry, and distress that would inevitably arise between two sisters sharing the same husband. This demonstrates God's wisdom in designing laws that promote peace and harmony, not just outward compliance, reflecting His desire for healthy and whole relationships.
Does this ancient law about marrying sisters have any relevance for believers today, especially since polygyny is not commonly practiced?
Answer: Absolutely. While the specific practice of sororal polygyny is rare, the underlying principles are timeless and highly relevant. This verse underscores God's concern for relational harmony, the sanctity of marriage, and the avoidance of situations that inherently lead to conflict and emotional distress. It reinforces the ideal of marriage as a unified, peaceful, and exclusive bond, as taught by Jesus in Matthew 19:4-6. Believers today can apply the spirit of this law by striving to cultivate relationships free from rivalry, jealousy, and unnecessary contention, prioritizing the well-being and peace of those with whom they are intimately connected. It also contributes to a broader understanding of God's call to sexual purity and the honor of the marital bed, as echoed in Hebrews 13:4.
CHRIST-CENTERED FULFILLMENT
Leviticus 18:18, like all the Law, serves to reveal God's holy character and His perfect standard for human relationships, exposing the inherent sinfulness and relational brokenness that plague humanity. While the specific prohibition against marrying sisters addresses a particular cultural context, its underlying principle—the prevention of relational strife and the safeguarding of marital sanctity—finds its ultimate fulfillment and perfect expression in Jesus Christ. Christ did not come to abolish the Law but to fulfill it, both by perfectly obeying its righteous demands and by embodying its spirit of love and purity (Matthew 5:17). His teaching on marriage, rooted in the creation account of one man and one woman becoming "one flesh," elevates the marital bond to its divine ideal, transcending the specific allowances or prohibitions of the Old Testament Law by pointing to a union of profound spiritual and relational unity (Matthew 19:4-6). Through His atoning work, Christ enables believers to live out the righteousness demanded by the Law, not by mere external adherence, but by the transformative power of the Holy Spirit, who empowers us to love one another genuinely and to pursue purity in all our relationships (Romans 8:4). Thus, the "vexation" that Leviticus 18:18 seeks to prevent is overcome in Christ, who calls us to a life of self-sacrificial love, unity, and peace within the covenant of marriage, reflecting His own perfect love for His Church (Ephesians 5:25-33).