TRV
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 18:6–18. His three-level outline is real structure in the source text, so it is rendered as structure.
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 18:9 stands as a pivotal prohibition within God's comprehensive Holiness Code, unequivocally forbidding sexual relations with one's sister. This divine command meticulously clarifies its scope to include both full sisters and half-sisters, irrespective of their place of birth, thereby establishing an absolute boundary for sexual purity within the family. This law underscores God's unwavering standards for human sexuality, the sacred integrity of familial bonds, and the imperative for Israel to distinguish itself morally from the pervasive sexual depravity of surrounding pagan nations, ensuring the preservation of its covenant relationship with Yahweh and the well-being of its community.
Context
Literary Context
Leviticus 18:9 is embedded within the "Holiness Code" (Leviticus 17-26), a foundational section of the Torah that delineates the ethical, ritual, and moral requirements for Israel to function as a holy nation, set apart for Yahweh. Chapter 18 specifically addresses forbidden sexual relationships, commencing with a broad injunction against "uncovering the nakedness" of close relatives in Leviticus 18:6. Verse 9 is one in a meticulously ordered sequence of specific prohibitions—ranging from one's mother and stepmother to various in-laws and even animals—that collectively define the divinely ordained boundaries of sexual conduct within the family and community. This chapter serves as a stark moral counterpoint to the "abominable customs" of the Canaanites, explicitly warning Israel against adopting such practices (see Leviticus 18:26-27). The placement of these laws emphasizes that moral purity is integral to covenant faithfulness and national well-being.
Historical & Cultural Context
The laws in Leviticus 18 were delivered to the Israelites as they prepared to enter the Promised Land, a territory then inhabited by the Canaanites, whose moral and religious practices were anathema to God's holiness. The chapter explicitly warns Israel not to "do according to the doings of the land of Egypt, wherein ye dwelt: neither shall ye do according to the doings of the land of Canaan, whither I bring you" (Leviticus 18:3). Ancient Near Eastern cultures, particularly those of Egypt and Canaan, were notorious for widespread sexual depravity, including various forms of incest, cultic prostitution, and bestiality, often integrated into their pagan religious rites. For example, some Egyptian pharaohs engaged in sibling marriage to preserve royal bloodlines, a practice explicitly condemned by the God of Israel. God's stringent prohibitions, including the ban on incest with a sister in Leviticus 18:9, were crucial for establishing Israel's distinct moral identity as God's chosen people, safeguarding them from the moral decay that had led to the judgment and expulsion of other nations (as detailed in Leviticus 18:24-30).
Key Themes
Leviticus 18:9 contributes significantly to several overarching themes within the Holiness Code and the broader Pentateuch. The primary theme is Holiness itself, emphasizing that Israel's conduct must reflect God's own pure and set-apart nature. This command defines a crucial aspect of what it means to be holy in sexual ethics, contrasting sharply with the defiling practices of pagan cultures. Closely related is the theme of Purity and Defilement, where forbidden sexual acts are explicitly linked to "defiling" oneself and the land (e.g., Leviticus 18:24-25). The law also reinforces the Sanctity of Family and Kinship, establishing clear boundaries that protect the integrity, order, and well-being of the family unit, which is the foundational structure of society. Furthermore, it highlights the theme of Covenant Distinction, as adherence to these laws was essential for Israel to remain distinct from the nations and to maintain their unique covenant relationship with Yahweh, ensuring their continued dwelling in the land (see Leviticus 18:28).
Exposition and Analysis
Key Word Analysis
This term (H6172) literally refers to the genitalia or private parts of the body. However, in the context of Leviticus 18, it consistently functions as a euphemism for sexual intimacy or the sexual act itself, especially when that act is forbidden. The "uncovering" of nakedness signifies engaging in sexual intercourse. Its use here emphasizes the profound intimacy and vulnerability inherent in sexual union, highlighting the severe violation when this intimacy is shared outside of God's divinely ordained boundaries, particularly within forbidden familial relationships.
This word (H269) typically denotes a full sister. However, the verse's meticulous clarification—"the daughter of thy father, or daughter of thy mother"—expands its scope to explicitly include both full sisters (sharing both parents) and half-sisters (sharing either the father or the mother). This precise phrasing demonstrates the comprehensive nature of the divine command, leaving no ambiguity regarding the forbidden relationship and ensuring that all forms of sibling incest are unequivocally prohibited. The term also carries a broader sense of kinship, but here it is narrowed by the accompanying descriptors.
This primitive root (H1540) means "to denude," "to reveal," "to expose," or "to lay bare." When combined with "nakedness" (ʻervâh), it forms the idiomatic phrase "to uncover nakedness," which is a polite yet firm biblical expression for engaging in sexual relations. In the context of Leviticus 18, this phrase always denotes illicit or forbidden sexual acts. The choice of this verb underscores the gravity and impropriety of such unions, implying a violation of privacy, purity, and divine order.
Verse Breakdown
"The nakedness of thy sister"
This initial clause immediately establishes the subject of the prohibition: sexual intimacy with one's sister. The use of "nakedness" (ʻervâh) as a euphemism for sexual relations sets the tone for a command concerning forbidden and defiling sexual acts within the family unit.
"the daughter of thy father, or daughter of thy mother"
This crucial clarification precisely defines "sister" to encompass both full sisters (those who share both a father and a mother) and half-sisters (those who share either the father but have a different mother, or the mother but have a different father). This demonstrates the thoroughness and comprehensiveness of God's law, ensuring that all forms of sibling incest are explicitly forbidden, regardless of the specific parental lineage.
"[whether she be] born at home, or born abroad"
This further specification eliminates any potential loopholes or distinctions based on the sister's place of birth or upbringing. It emphasizes that the biological and familial relationship, and thus the prohibition, remains absolute and binding irrespective of where the individual was born or raised, reinforcing the universal and absolute nature of the command within the family structure.
"[even] their nakedness thou shalt not uncover"
This concluding phrase delivers the direct and absolute prohibition. It reiterates the forbidden act—sexual intercourse—using the established euphemism, leaving no doubt about the severity and finality of the command against incestuous relations with a sister. The repetition of "nakedness" and the emphatic "thou shalt not uncover" underscore the gravity of the transgression.
Literary Devices
Leviticus 18:9 employs several literary devices to convey its message with utmost clarity, emphasis, and moral weight. The primary device is Euphemism, specifically the phrase "uncover nakedness" (gilui ervah), which serves as a decorous yet unambiguous way to refer to sexual intercourse. This euphemism maintains propriety while clearly communicating the gravity and forbidden nature of the act. Repetition of the word "nakedness" (or its derivatives) throughout Leviticus 18, and particularly its dual appearance in this verse, underscores the central theme of sexual purity and the specific nature of the violations being addressed. Furthermore, the meticulous Specificity and Inclusivity in defining "sister" ("the daughter of thy father, or daughter of thy mother," "whether she be born at home, or born abroad") demonstrate God's comprehensive and exhaustive approach to law-giving. This detailed enumeration leaves no room for misinterpretation or evasion, highlighting the seriousness of the prohibition and God's desire for absolute clarity in establishing moral boundaries that protect the family and the community.
Theological and Thematic Connections
Leviticus 18:9 profoundly reflects God's character as holy, orderly, and just, establishing boundaries for human sexuality that are designed to promote human flourishing rather than chaos and degradation. The explicit prohibition of incest, particularly with a sister, is a foundational moral law that safeguards the integrity of the family unit, which is divinely ordained as the bedrock of human society. It upholds the divine design for sexual intimacy to be reserved exclusively for the covenant of marriage, as established in the creation narrative where a man and woman become "one flesh" (Genesis 2:24). Violations of this law lead to profound genetic deformities, severe psychological trauma, social confusion, and spiritual defilement, disrupting the natural and moral order God intended. This command, therefore, is not merely a legalistic restriction but a loving directive for human well-being, reflecting God's compassionate desire for His people to live in purity, distinction, and health, set apart from the corrupt and self-destructive practices of the world.
Reflection and Application
The timeless moral principles embedded in Leviticus 18:9 resonate deeply across all generations and cultures. While specifically given to ancient Israel, this command against incest with a sister reflects God's unchanging character and His universal design for healthy human relationships and sexual purity. It serves as a stark reminder that God's laws are not arbitrary restrictions but are given for our protection, well-being, and the flourishing of individuals, families, and society at large. In a world that increasingly challenges traditional sexual ethics, blurs gender distinctions, and redefines family structures, this verse calls believers to uphold God's sacred boundaries for intimacy and relationships with unwavering conviction. It compels us to cultivate a profound reverence for the sanctity of family bonds and to live lives marked by sexual integrity, recognizing that our bodies are temples of the Holy Spirit. Embracing God's design for purity in all our relationships is an act of worship, a testament to His wisdom, and a powerful witness to His holiness in a broken and confused world.
Questions for Reflection
FAQ
Why does the Bible forbid incest, especially with a sister, so explicitly?
The Bible explicitly forbids incest, including with a sister, for several profound reasons that encompass genetic, social, psychological, and spiritual dimensions. Genetically, incestuous relationships significantly increase the risk of birth defects and genetic disorders in offspring due to the heightened probability of inheriting harmful recessive genes. Socially, such relationships blur essential family roles and boundaries, leading to confusion, breakdown of trust, and instability within the foundational unit of society. Psychologically, incest often results in severe trauma, abuse of power, and lasting emotional, mental, and spiritual damage for the victims. Spiritually, these prohibitions are integral to God's moral law, reflecting His holy and orderly character. They are designed to set His people apart from the corrupt and defiling practices of pagan nations (as seen in Leviticus 18:24-30) and to maintain the purity and integrity of the covenant community. Ultimately, God's laws are for human flourishing, protection, and the promotion of a society that reflects His divine order.
Is this law still relevant today, given it's from the Old Testament Law?
Yes, this law remains profoundly relevant today. Biblical scholars generally categorize Old Testament laws into ceremonial, civil, and moral laws. The prohibition against incest, like the commands against murder or theft, falls squarely under the category of moral law. Moral laws are timeless principles that reflect God's unchanging character, His universal design for humanity, and His inherent goodness, transcending specific cultural or historical contexts. While the ceremonial laws (e.g., sacrifices, dietary restrictions) were fulfilled in Christ or were specific to ancient Israel's worship, and civil laws (e.g., specific punishments for crimes) were for the governance of the Israelite nation, moral laws continue to apply to all people in all ages. The New Testament consistently upholds and even deepens the call to sexual purity (e.g., 1 Corinthians 6:18; Hebrews 13:4), reinforcing the foundational ethical principles found in Leviticus 18. Therefore, the prohibition of incest is not merely an ancient decree but a perpetual moral truth that safeguards human dignity and societal well-being.
Christ-Centered Fulfillment
The stringent prohibition against incest in Leviticus 18:9, like all of God's moral law, serves as a divine mirror, reflecting humanity's inherent sinfulness and desperate need for a perfect righteousness that we are utterly incapable of achieving on our own. While the Old Testament law exposed sin and provided a holy standard, it could not provide the power to perfectly fulfill it. This is precisely where Christ enters the narrative. Jesus did not come to abolish the Law but to fulfill it (as He declared in Matthew 5:17), embodying perfect obedience and holiness in every aspect of His life, including His relationships and sexual purity. Through His sacrificial death on the cross, Christ bore the full penalty for all our transgressions, including sexual immorality and every deviation from God's holy design, providing complete atonement for our defilement. Furthermore, through His glorious resurrection and the indwelling gift of the Holy Spirit, believers are empowered to live lives that genuinely reflect God's holy character, fulfilling the righteous requirements of the law not by their own strength, but by the Spirit's transformative power (as promised in Romans 8:4). Thus, the call to sexual purity and the sanctity of relationships, so emphatically exemplified in Leviticus 18:9, finds its ultimate fulfillment and enablement in Christ, who transforms hearts and empowers His redeemed people to walk in newness of life, set apart for God's glory and distinct from the world's defilement (as encouraged in Ephesians 5:3).