Leviticus 18

Chap. XVIII. Ver. 1—30. Customs of the heathen to be avoided—laws of marriage.—If we would obey the divine commands, we must break off bad customs, and also renounce conformity to the world: for wherever we go, we shall find its maxims and observances, in many things, directly opposite to the law of God: yet enforced with an authority which rivals his, and which is disobeyed with great difficulty, and at the expense of much contempt and reproach. But the broad, smooth, frequented paths of the world lead to destruction; the ways of God to life eternal: every one of his commandments is also good in itself, and conducive to the peace, comfort, and true honour of the human species; and he is as kind in what he prohibits, as in what he allows.

He formed mankind for social life, created them male and female, instituted marriage, and blessed it; he hath formed the regulations of it in wisdom and love, for the good of individuals, of families, and of society,—of the present and of succeeding generations. Where his laws are observed, the most important advantages follow: where they are disregarded, disgrace, disease, and numberless most destructive evils ensue.—But what a sink of iniquity is the human heart, that it should be necessary to prohibit such detestable, filthy, and cruel practices, as are here mentioned! That ever it should enter into the minds of rational creatures to serve the devil and their own lusts, with degradation, far beneath the brutes themselves!

From this polluted fountain the earth hath been filled with abominable crimes in all ages, and the very creation groans under the burden of man’s iniquity: and though one land after another vomiteth out its inhabitants, as unable any longer to endure their wickedness; and though one generation is swept away after another into the grave; yet still the earth is filled with sin. Ere long it shall be burnt up with all its works; and “new heavens and a new earth, in which dwelleth righteousness,” shall succeed. But unless we be previously cleansed in the fountain of the Redeemer’s blood, and have a “new heart given us, and a new spirit put within us,” we shall not find admission there. Let us then profit by the awful examples of vengeance recorded, and fear the threatenings denounced, in the sacred oracles: let us mortify the deeds of the body, and above all, be aware of the deceitfulness and wickedness of the human heart, let us watchfully, and humbly dependent upon the race of God, learn self-denial: Then we shall escape the condemnation of the wicked, and our Portion for ever.— T. Scott. Miscellaneous laws.—Though the the Lord himself will be our God and sought in earnest prayer.

Notes on the verses

Chap. XVIII. Ver. 3. After the doings of Egypt.—The laws of Moses were not only good in themselves, but many of them were particularly designed to guard the Israelites against the superstitious and idolatrous practices of the Egyptians and the Canaanites, into which, however, they repeatedly fell, notwithstanding the heavy penalties with which those laws were enforced. For the abominations of Egypt, see (Ezekiel 20:7-8). xxiii. 8. For those of Canaan, see (Deuteronomy 12:30-31).

Ver. 6. Near of kin.—(Heb. remainder of his flesh—Notwithstanding the prohibitions here, it must be evident, that in the infancy of the world, persons very near of kin, and even brothers and sisters, must have joined in matrimonial alliances; and therefore we cannot pronounce them immoral in themselves.

But, in these first instances, necessity required it; but when this necessity no longer existed, the thing became inexpedient and improper: for, 1. As human nature now is, it is very expedient that those, who are so much together in youth, should, by such a restriction, be taught to look upon all such intercourse as prohibited and incestuous; for unless such restrictions are made, it would be impossible to prevent the prevalence of very early corruption among young persons. (See Michaelis on the laws of Moses.) 2. That the duties owing by nature to relatives might not be confounded with those of a social or political kind: for could a man be a brother and a husband, or a son and a husband, at the same time, and fulfil the duties of both?

Impossible. 3. That by intermarrying with other families, relationship and its endearments might be diffused. These prohibitions are, therefore, to be considered, either as moral, or so nearly connected with moral obligations, as to be observed by all mankind; and in general, the wiser heathens have deemed such marriages unlawful, and abstained from them.—Bagster.

Ver. 18. Neither shalt thou take a wife to her sister.—That is, not marry two sisters, as Jacob was drawn in to marry Leah and Rachel, who continually vexed each other, as well as their husband. Some think that this verse contains an express prohibition of polygamy; but there is no other passage which favours the interpretation of this text as a direct law against it; as many things in the whole subsequent history imply a connivance at it.

Ver. 21. Molech.—[Molech signifies a king, or governor, of similar import with Baal, lord, or governor; and it is generally supposed that the sun was under this name; and more particularly as the fire appears to it seems clear that children were have been so much employed in his worship, by passing through the fire, which appears to be alluded to here, but that they were actually made a burnt-offering to him.—That the several abominations afterwards mentioned were actually practised by many heathen nations is abundantly attested by their own writers.]