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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 18:6 serves as the foundational declaration in a chapter dedicated to outlining prohibited sexual relationships within ancient Israel. This verse establishes a divine decree against incestuous unions, underscoring God's call for His people to live in holiness and moral distinction from the corrupt practices prevalent in the surrounding pagan cultures of Egypt and Canaan. It sets the stage for specific prohibitions that safeguard the purity of the community, the sanctity of family bonds, and the integrity of the land, all under the sovereign authority of the LORD.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 18:6 employs several significant literary devices to convey its profound message. The most prominent is Euphemism, particularly in the phrase "to uncover nakedness." This indirect phrasing for sexual intercourse, especially illicit acts, serves to maintain a degree of decorum while clearly communicating the prohibition. It also subtly conveys the shame and violation inherent in such acts without explicit vulgarity, allowing the gravity of the offense to be understood without crude language. Another crucial device is the Divine Formula or Divine Signature, "I am the LORD." This recurring declaration throughout Leviticus functions as an authoritative stamp, grounding the command directly in God's unchanging character and absolute sovereignty. It transforms the law from a mere human regulation into a divine imperative, emphasizing the covenant relationship between God and Israel and the ultimate source of all moral law. This formula instills a sense of awe and solemnity, reinforcing the gravity of the command and the certainty of its enforcement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 18:6 is deeply rooted in the overarching biblical themes of holiness, purity, and the distinctiveness of God's people. This command reflects God's own holy and orderly character, demonstrating His design for human relationships, particularly within the family, to be pure, respectful, and life-giving. The prohibition of incest is not merely a social regulation but a theological statement about the sanctity of human life and the divine institution of family. By setting these boundaries, God protects the vulnerable, promotes social order, and calls His people to reflect His moral perfection in a world prone to corruption. Obedience to these laws was essential for Israel to maintain its covenant relationship with Yahweh and to avoid the defilement that led to the expulsion of the Canaanites from the land.
REFLECTION AND APPLICATION
Leviticus 18:6, though given to ancient Israel, carries timeless principles that are profoundly relevant for believers today. It underscores that God's moral law regarding sexuality is not arbitrary but is rooted in His perfect design for human flourishing and the sanctity of relationships. In a world increasingly characterized by moral relativism and the erosion of traditional family structures, this verse calls us to uphold God's unchanging standards for sexual purity and the sacredness of family bonds. It reminds us that our bodies and relationships are not merely for self-gratification but are meant to honor God and reflect His order. Applying this verse means recognizing the inherent wisdom in God's boundaries, protecting the vulnerable within our communities, and striving for a lifestyle of holiness that distinguishes us as His people, reflecting His character to a watching world. This requires both personal discipline and communal vigilance to uphold God's righteous standards in all areas of life, especially those pertaining to the sanctity of human relationships.
Questions for Reflection
FAQ
Why does God give such specific and detailed laws about sexual relationships in Leviticus 18?
Answer: These laws, including Leviticus 18:6, were given to ancient Israel to establish a clear moral code that distinguished them from the defiling practices of the surrounding nations, particularly Egypt and Canaan. As God's covenant people, Israel was called to be holy and set apart, reflecting His character. These detailed prohibitions were essential for maintaining the purity and integrity of the community, safeguarding family structures, and preventing the spiritual and social decay that characterized pagan societies, as warned in Leviticus 18:24-30.
What does "uncover nakedness" specifically mean in this context?
Answer: In biblical Hebrew, "uncover nakedness" (גִּלּוּי עֶרְוָה, gilui ervah) is a well-established euphemism for sexual intercourse. While it literally refers to exposing one's private parts, in the context of Leviticus 18, it specifically denotes illicit or forbidden sexual acts, particularly those involving close relatives. This phrase emphasizes the shame, vulnerability, and violation of sacred boundaries inherent in such prohibited unions, as further detailed in verses like Leviticus 18:7.
How is Leviticus 18:6 relevant to Christians today, given its Old Testament context?
Answer: While the specific legal framework is part of the Old Covenant, the underlying moral principles of Leviticus 18:6 remain eternally valid. God's prohibition against incest and His call for sexual purity are rooted in His unchanging holy character and His design for human flourishing. The New Testament upholds the sanctity of marriage and condemns sexual immorality, including incest (e.g., 1 Corinthians 5:1). This verse reminds believers that God's standards for sexual conduct are not arbitrary but are for our good, promoting healthy families, protecting the vulnerable, and calling us to live distinctively as those set apart for Christ, as exhorted in 1 Peter 1:15-16.
CHRIST-CENTERED FULFILLMENT
Leviticus 18:6, with its stern prohibition against incest and its emphasis on holiness, finds its ultimate fulfillment and deeper meaning in Jesus Christ. While the Old Covenant law defined external boundaries for a holy nation, Christ embodies and perfectly fulfills the law's demands for inner purity and righteousness. He teaches that sin originates not just in the act, but in the heart (e.g., Matthew 5:27-28), elevating the standard of holiness beyond mere legal compliance. Furthermore, Christ, as the ultimate "near of kin" who took on human flesh to redeem humanity, establishes a new covenant where believers are brought into a pure and holy relationship with God as His adopted children (Romans 8:15). The Church, as the Bride of Christ, is called to be presented to Him "without stain or wrinkle or any other blemish, but holy and blameless" (Ephesians 5:25-27). The Spirit of Christ indwelling believers empowers them to live out the spirit of these laws, not through legalistic striving, but through transformed hearts that desire to honor God with their bodies, recognizing them as temples of the Holy Spirit (1 Corinthians 6:19-20). Thus, the call to sexual purity and the sanctity of relationships in Leviticus 18:6 is ultimately realized in Christ, who enables us to live a life of true holiness, reflecting God's perfect love and order.