Leviticus 18:1–20

Here we have the foundation of the whole structure of moral conduct that these chapters present. Israel's actions were to take their character from one thing: the LORD was their God. They were called to behave in a way worthy of so high and holy a position. It was God's right to set out the character and conduct that suited a people He was pleased to link His name with. The LORD was their God, and He was holy. So they too were called to be holy.

Notice how this book judges the details of evil. In it the LORD puts Himself forward in person. His character both rejects these things and makes them impossible for His people — "I am the LORD." The people were in relationship with Him; He sanctified them.

Chapter 17 has dealt with sin directly against God. Chapter 18 now speaks of sin in relationship with other creatures — mainly people, but also animals (v. 23). God commanded Moses to speak to the people of Israel and give them His message, "I am the LORD your God" (v. 2). This positive message itself should lift people's hearts far above the level of all the evil that surrounds them. Yet most of what follows is negative, telling Israel what they were not to do.

The opening verses of Leviticus 18 show that the Lord was looking back on Egypt and forward to Canaan. Very degrading idolatry gripped both lands. So the infection reached Israel both before and after their wilderness journey. They were not to follow the evil but to keep God's statutes and judgments, and by doing so they would live in them. This is the statement the Apostle quotes in Galatians 3:12. This doing was not "of faith," and obedience would secure not heaven but continued life on earth.

In Leviticus 18 the people are now treated as a holy people, so everything against God's order in nature is strictly and solemnly forbidden. God does not excuse what offends His natural order. … Neither Egypt nor Canaan was to regulate Israel's practice. The One who spoke to them was the LORD their God. He laid down the broadest principles, and He also knew how to come down into the smallest details that concerned His people.

This is the true principle of holiness for God's people in every age. They are to be governed and marked by what He has revealed of Himself. Their conduct is to rest on what He is, not on what they are in themselves. … The Egyptians and the Canaanites were all wrong. How was Israel to know this? Who told them? How did they come to be right, and everyone else wrong? … The LORD's word was the standard by which every question of right and wrong was to be settled in the judgment of every member of the Israel of God. It was not the judgment of an Israelite against the judgment of an Egyptian or a Canaanite; it was the judgment of God above all.

On the ground of obligation alone, the redeemed people of God ought to be wholly set for God's pleasure, apart from every other influence. Again and again — some twenty-five times, I think — Leviticus 18, 19 and 20 stress that the One who spoke to them was the LORD their God. A right sense of who He was, and of the sovereign favour He gave them, would stir a deep concern in them to please Him. … They were not brought out of Egypt to be a disorderly crowd.

Here we have the foundation of the entire structure of moral conduct which these chapters present. Israel's actions were to take their character from the LORD being their God. They were called to behave in a way worthy of so high and holy a position. It was God's right to set out the special character and line of conduct fitting for a people with whom He was pleased to associate His name.

This is the true principle of holiness for the people of God in all ages. They are to be governed and shaped by the revelation which He has made of Himself. Their conduct is to be founded upon what He is, not upon what they are in themselves. This entirely sets aside the principle in the words, "Stand by yourself, I am holier than you." Every sensitive mind rightly rejects such a principle.

The LORD, then, was their God. That was an immense privilege, as the Psalmist confessed: "Blessed is the nation whose God is the LORD, the people whom he has chosen as his heritage!" (Psalm 33:12). But responsibilities rested on His people to which other nations were strangers... So the ways, the habits, the customs of men were no guide for them. How could they be? Israel were what neither the Egyptians nor the Canaanites could boast of, or ever become: the Lord's own people, whom He had chosen for Himself.

Again and again — some twenty-five times, I think — Leviticus 18, 19, and 20 stress that the One who spoke to them was the LORD their God. A right sense of who He was and of the sovereign favour He showed them would lead to great care that they should be pleasing to Him... They were not brought out of Egypt to be a disorderly rabble, nor even to work out for themselves the best way to order their conduct or movements. They were to be a united nation under His rule and direction.

The opening verses of Leviticus 18 show that the Lord was looking back on Egypt and forward to Canaan. Both these lands were in the grip of very degrading idolatry. So Israel was exposed to the infection both before and after their wilderness journey.

This positive message itself should lift people's hearts far above the level of all the evil that surrounds them. Yet most of what follows is negative, telling Israel what they were not to do.

The Egyptians and the Canaanites were all wrong. How was Israel to know this? Who told them? How did they come to be right, and all the rest wrong?... The LORD's word was the standard by which all questions of right and wrong were to be settled in the judgement of every member of the Israel of God. It was not the judgement of an Israelite against the judgement of an Egyptian or a Canaanite; but it was the judgement of God above all... The word of God must settle every question and govern every conscience. When God speaks, every heart must bow.

It is of the greatest importance to grasp that on this ground no sinner can live. He needs to be justified by faith in Jesus, the only Saviour. For this reason the apostle quotes the last of these verses in Galatians 3:11-12. He sets the position under law in contrast with faith. "Now it is evident that no one is justified before God by the law, for 'The righteous shall live by faith.' But the law is not of faith, rather 'The one who does them shall live by them.'"

God brought them into a certain relationship with Himself. That relationship had its own privileges and responsibilities. "I am the LORD your God." This was to be the ground of their conduct. They were to act in a way worthy of the One who had become their God, and made them His people. It was not that they were any better than other people. By no means. The Egyptians or Canaanites might have thought the Israelites were setting themselves up as something superior. After all, Israel refused to adopt the habits of either nation. But no. These words laid the foundation of their distinct way of life and moral standard: "I am the LORD your God."

The opening verses of Leviticus 18 show that the Lord was looking back on Egypt and forward to Canaan. Both these lands were in the grip of very degrading idolatry. So Israel faced the infection both before and after their wilderness journey. They were not to follow the evil, but to keep God's statutes and judgments, and in doing so they would live in them.

They were far from getting a single good institution from the one they left or the other among whom they came. The LORD's ordinances and statutes they were to observe and walk in: the man that did these should live. When in fact they turned from Him in disobedience, the evil ways of both were their utter ruin.

The Egyptians and the Canaanites were all wrong. How was Israel to know this? Who told them? How did they come to be right, and everyone else wrong?… The LORD's word was the standard. By it every member of the Israel of God was to settle every question of right and wrong. It was in no way the judgement of an Israelite against the judgement of an Egyptian or a Canaanite. It was the judgement of God above all. Egypt might have her practices and her opinions, and so might Canaan. But Israel were to hold the opinions and practices laid down in the word of God.

It is clear that the Spirit of God could never make laws to prevent evils that do not exist. He does not build a dam where there is no flood to hold back. He does not deal with abstract ideas, but with real facts. Man is indeed capable of committing each and every one of the shameful crimes named in this most faithful section of Leviticus. If he were not, why should he be told not to do so?

They had come out of Egypt, as believers today have left the world that ignores the living God. Let them then take no part of the world with them.

"I am the LORD your God." Here we have the foundation of the entire structure of moral conduct that these chapters present. Israel's actions were to take their character from this: the LORD was their God. They were called to behave in a manner worthy of so high and holy a position.

Notice this in the book. When it judges the details of evil, the LORD puts Himself forward in person — "I am the LORD." His character rejects these things at once, and makes them all impossible for His people. The people were in relationship with Him — He sanctified them.

The Egyptians and the Canaanites were all wrong. How was Israel to know this? Who told them? How did they come to be right, and everyone else wrong? … The LORD's word was the standard. By it every member of the Israel of God was to settle all questions of right and wrong. This was not an Israelite's judgement against an Egyptian's or a Canaanite's; it was the judgement of God above all.

So the ways, the habits, the customs of men were no guide for them. How could they be? Israel were what neither the Egyptians nor the Canaanites could boast of, or ever become: the LORD's own people, whom He had chosen for Himself.

The opening verses of Leviticus 18 show that the Lord was looking back on Egypt and forward to Canaan. Both these lands were in the grip of very degrading idolatry, and so Israel was exposed to the infection both before and after their wilderness journey. They were not to follow the evil but keep God's statutes and judgments.

They had come out of Egypt, as believers today have left the world that ignores the living God. Let them then take no part of the world with them. They were going to Canaan, but the Canaanites were living in corruption fully as bad as Egypt… Such circumstances distress anyone whom God has called to a path of obedience to Him. But we should regard circumstances as a proving ground. Israel was tested in Canaan, and we cannot escape testing, but we have the Word of God to guard us and to strengthen us (vv. 4-5).

Notice how the opening words of our chapter warn Israel against the doings of both Egypt and Canaan. They were far from getting a single good institution from the one they left or the other among whom they came. They were to keep the LORD's ordinances and statutes, and walk in them… When they did turn from Him in disobedience, the evil ways of both were their utter ruin.

A right sense of who He was, and of the sovereign favour He gave them, would make them deeply concerned to please Him. It would keep them wholly clear of anything different from His will for them. God did not bring them out of Egypt to be a disorderly crowd. Nor did He bring them out to work out for themselves the best way to order their conduct or movements. They were to be one nation under His rule and direction.

There is great danger of attaching importance to an opinion just because we have adopted it. We must guard carefully against this. Self may creep in and show its ugliness when we defend our opinions, as much as anywhere else. But we must refuse it in every shape and form, and let "Thus says the Lord" govern us in all things.

First, God told them not to copy the evil practices they had seen in Egypt. Second, when they entered the land of Canaan they were not to do as the Canaanites did (vv. 2-3). The world was living in moral corruption, as it still is today, and the believer is not to conform to it. They had come out of Egypt, as believers today have left the world that ignores the living God. Let them then take no part of the world with them.

Notice how in this Book, when the Lord judges evil in detail, He puts Himself forward. His character rejects these things and makes them impossible for His people — "I am the Lord." The people were in relationship with Him — He sanctified them.

When God gave the law He said, "You shall therefore keep my statutes and my rules; if a person does them, he shall live by them: I am the LORD" (Lev. 18:5). "Does" does not mean doing his best or trying to do. It means DOING, without one lapse and without any reduction. So if a man PERFECTLY and ABSOLUTELY kept the law, he would not forfeit his natural life. He would live for ever on the earth. Has any man ever done this? Plainly, if any man is to be blessed, it cannot be by keeping the law.

They were not to follow the evil but keep God's statutes and judgments, and so doing they should live in them. This is the statement that the Apostle quotes in Galatians 3:12. This doing was not "of faith," and obedience would ensure not heaven but continued life on earth.

If I said, "Do this and you will get a fortune," that would imply you do not have a fortune already. In the same way, you cannot say, "Do this and live," to a man who has life. When God said to man, "Do this and live," it implied that man was dead. Man did not think so. But it was the ministry of death and condemnation, because it demanded an obedience man could not give.

Law and faith cannot be blended, because they are entirely different principles. Scripture says, "The righteous shall live by faith." The law does not speak that way. It speaks in the exact opposite way — the man who does shall live. How useless then to try to mix the two principles! Yet people do this from one end of Christendom to the other. It is rare to find souls who are not under law in one way or another.

The law as given by Moses made life depend on obedience. The failure did not lie in the law but in man, who was guilty, without strength, and, in short, lost. The two are given for completely different ends, and only in that way do they fit together: the law, to convince the sinner that he cannot be justified this way; faith, to assure the believer that he is justified this way.

Moses had said that the man who did the things commanded would live in them. But no one did them, so there was no one to claim the blessing. Death went on with its work, undisturbed by the creature's efforts to justify himself.

Last, he showed how freedom from the law came about. "Christ redeemed us from the curse of the law by becoming a curse for us — for it is written, 'Cursed is everyone who is hanged on a tree'" (Gal. 3:13).

Leviticus 18 keeps them from dishonouring themselves in what belongs to nature itself — in what a man ought to be in his natural relationships, so that he would not dishonour himself. Man ought not to do it. But he did not honour God, and so he has been left to dishonour himself (compare Rom. 1). Verse 6 is the great principle the chapter presses: do not confuse the intimacy of marriage with the trust that belongs to a natural family tie.

God's prohibition in this part of the chapter concerns near relations. It rests on nothing but God's will and authority: "I am the LORD." Except at the very beginning, marriage was never meant to unite "one's own flesh" — people already joined or near by nature.

Marriage is only honourable where people keep God's will. Hebrews 13:4 in no way approves or makes holy a forbidden union. The LORD sets His face against the unions and liberties listed here. From the start of the chapter to the end, His name is the solemn warrant against them all. If an Israelite let passion carry him away, it was rebellion against the LORD, and he did it at his own risk.

The chapter speaks to the man throughout, and never to the woman. It sorts the prohibitions under three headings. First come certain blood relations of his own (18:6-13). Next come certain relations by marriage (14-16). Last come certain relations of his wife (17-18). Among his own blood relations, besides his direct line — his mother or his own children — the side branches of the family are closed to him too, reaching out to his aunts by blood, the sisters of his father or the sisters of his mother. Everyone within that range is near of kin, and so is barred to him.

In these near relationships marriage was unnatural and dishonourable in proportion to the nearness. The intimacy that belongs to marriage, and is forbidden in every case outside it, was here sinful and shameful in the highest degree. And who would be bold enough to deny that the matching cases, not named here, are really implied? It is the man who is forbidden here; surely the woman is forbidden no less. It mattered greatly to build the warmest affection among all who stood together as near kin or connection. But it mattered even more that their love for each other should be kept pure.

Until Israel came to Sinai, we have no hint of any marriage law given by God. Before the flood, and in the days of Cain, what the law of Leviticus counted as incest was lawful. Men married their sisters. Sarah was Abraham's half sister. Jochebed was Amram's own aunt, his father's sister. Under the law of Leviticus, marriages like those of Abraham and Sarah, Amram and Jochebed, and Jacob and Rachel were clearly forbidden (18:11-12, 18).

Abraham married his half-sister (Gen. 20:11-12), but this was early in human history, when the danger of harm to the children was not the same. "The laws of heredity show that in a fallen race, everyone can inherit disease, and that inheritance grows stronger when both parents carry the same tendencies." Time only increases the weakness that such disease brings in any genetic line.

The incest that the Lord warns against here was a common practice among the nations outside Israel. These unholy, impure things are still common in the world — not only among pagan peoples, but also in the so-called civilized world. God warns against and forbids everything that would destroy the holiness of the family and open the door to abuse. In the New Testament the Spirit of God stresses the absolute purity of family life.

God's ban in this part of the chapter covers near relations. It rests on nothing but God's own will and authority: "I am the Lord." Marriage was never meant, except at the very beginning, to unite "one's own flesh" — people already close or related by nature.

The moment He entered into a relationship with a people, their conduct had to take on a character and tone worthy of Him. The question was no longer what they were in themselves, or how they compared with others. The question was what God was, compared with them all.

Finally, a man was not to take his father's wife, that is, his stepmother. Whether his father had died or not, this was forbidden.

Whatever blood relation was forbidden to a man, the widow of the matching blood relation was forbidden too. But the reason was that she had been the wife of his close relative.

The man who dishonoured his father — and in a way not even found among the nations that do not know God — was forgiven. But he lost his birthright. He could have no first place, either now or when God's kingdom comes for the earth.

And who would be bold enough to deny that the matching cases, though not listed here, are also implied? The command names the man, but it binds the woman just as much. The ban also goes beyond blood relations. It covers, in the same degree, those joined by marriage. It mattered greatly that all who stood in near kinship or connection should love one another warmly. But it mattered even more that their love should stay completely pure.

Marriage is only honourable where God's will is observed. Hebrews 13:4 in no way sanctions or sanctifies a forbidden union.

Clearly the Spirit of God would never make laws against evils that do not exist. He does not build a dam where there is no flood to hold back. He does not deal with abstract ideas, but with real facts. Man really is able to commit every one of the shameful crimes named in this most faithful section of the book of Leviticus. If he were not, why would God tell him not to do them?

Paul speaks here of a case that was well known — a man having his own stepmother. Such immorality as this was not even considered among the ungodly nations. This shows that grace, once known, can be abused in a most unholy way, if it does not hold living power over the soul. And a believer may slip into evil that shocks even the conscience of an unbeliever.

How much more is this wrong for Christians! Yet a man in the assembly at Corinth was guilty of this evil and had to be put out.

The ban in this part of our chapter concerns near relations. It rests simply on God's will and authority: "I am Jehovah." Except at the very beginning, marriage was never meant to join "one's own flesh" — people already joined or close by birth.

Jehovah sets His face against the unions and liberties described here. From the start of the chapter to the end, His name is the solemn authority against them all. If an Israelite let passion carry him away, that was rebellion against Jehovah, and he did it at his own risk.

In these near relationships marriage was unnatural and dishonourable, and the closer the tie, the worse it was. The intercourse that belongs to marriage, and is forbidden in every case outside it, was here sinful and shameful in the highest degree. That holds whether the other person stands above him, as a father or mother does and the nearest on either side; or on the same level, as a sister does, however she was born; or below him, as a daughter-in-law does. And who would be bold enough to deny that the matching cases, not named here, are really implied? The ban here is spoken to the man, but it binds the woman just as much.

Until Israel came to Sinai we have no hint of any marriage law laid down by God. Before the flood, and certainly in the days of Cain, what the Levitical law ruled as incest was lawful. Men married their sisters. And even in Abraham's day such unions do not seem to have been unlawful. Sarah was Abraham's half sister. Jochebed was Amram's own aunt, his father's sister.

Abraham married his half-sister (Gen. 20:11-12), but this was early in human history, when the danger to the children was not the same. "The laws of heredity show that in a fallen race, the diseases we can all inherit grow stronger when both parents carry the same tendencies." Time only increases that weakness in a family line, and the marriage of two from the same line would double it.

Incest with a half sister was just the same as with a full sister: it demanded death.

So we see that blood relationship is really the guiding principle on the man's side. It covers his blood relations, and also relations by marriage, forbidden because they had been the wives of blood relations. This last point is important. It throws light on a question where men have added restrictions that the principle in God's word never gave. And we see how necessary it is to come to the book to learn God's mind here, instead of drawing our own conclusions and putting relations by marriage on the same ground as relations by blood.

These laws deal with matters that are morally wrong and are still wrong today. The believer is in no sense "under law" but "under grace." That does not leave him free to cross the bounds of morality. It means instead that grace gives him both the desire and the ability to carry out the righteousness the law requires, without putting himself under the law's authority.

God's prohibition in this part of our chapter concerns near relations, and it rests on God's own will and authority: "I am Jehovah." Except at the very beginning, marriage was not meant to unite "one's own flesh" — people already joined or close by nature.

Leviticus 18 keeps them from dishonouring themselves in the things that belong to nature itself — in what a man ought to be in his natural relationships, so that he would not dishonour himself... Verse 6 holds the great principle the chapter presses: do not confuse the intimacy of marriage with the trust of natural relationship.

His son's daughter was forbidden to him because she was a close blood relative. His daughter-in-law was forbidden because she had been his son's wife. So for every blood relative a man was forbidden, the widow of the matching relative was forbidden too — but on the ground that she had been the wife of a close relative.

The laws of heredity show that in a fallen race everyone is open to inherited disease, and that risk grows stronger where both parents carry the same tendencies. Having to look outside the circle of near relatives for a partner also puts a divine restraint on human selfishness, and it strengthens and multiplies the bonds that unite people with one another at large. On top of that, it guards the close life of home and family from abuse.

And who would dare to say that the matching cases, not named here, are not really implied? It is the man who is forbidden here; surely the woman is forbidden just as much. The prohibition also goes beyond blood relatives and reaches just as far to relatives by marriage. It mattered greatly to build the warmest affection among all who stood close in family or connection. But it mattered even more that their love for one another should be kept pure in every way.

Until Israel came to Sinai, we have no hint of any marriage law given by God. Before the flood, and certainly in the days of Cain, what the law of Leviticus called incest was lawful. Men married their sisters. Even in Abraham's day such marriages do not appear to have been unlawful. Sarah was Abraham's half sister. Jochebed was Amram's own aunt, his father's sister.

In Leviticus 18 God now treats the people as a holy people, and here He strictly forbids everything that went against His order in nature. It is important to hold this same principle always. God does not excuse what offends His natural order.

These impure things are still common in the world, not only among the pagan nations, but also in the so-called civilized world. Loose marriage laws, divorce and other evils of the same kind are the curse of our age... God warns against and forbids everything that would destroy the holiness of the family and open the door to abuse.

This part of the chapter forbids marriage with near relations. It rests simply on the divine will and authority: "I am the Lord." Marriage was not meant to unite "one's own flesh" — people already close by nature. Only at the very beginning was that so.

Notice how this book judges the details of evil. The Lord puts Himself forward as the One whose character rejects these things and makes them impossible for His people — "I am the Lord." The people were in relationship with Him; He set them apart.

Verse 6 is the great principle insisted on in the chapter. Do not confuse the intimacies of marriage with the confidence of natural relationship. Satan plunged man into these forbidden things through the unnatural indulgence of the flesh. God had given men up to them, to work all uncleanness with greediness. What is fitting in nature is maintained; what defiles is forbidden.

Men must look outside the circle of near relationship for partners. In that need man's selfishness meets a divine restraint, and the bonds that unite people at large grow stronger and multiply. Besides that, the intimacies of the home and family are guarded from abuse.

But in these near relationships marriage was unnatural and dishonourable — the nearer the tie, the worse it was. The intercourse that belongs to the married tie is forbidden in every case outside it. Here it was sinful and shameful in the highest degree. That is true in the superior place of father or mother and the nearest on either side, in the equal place of a sister however born, and in the lower place of a daughter-in-law. And who would be bold enough to deny that the matching relationships, though not named here, are just as truly implied? It is the man who is forbidden here: surely the woman is no less. Further, the prohibition goes beyond blood relations and reaches in the same degree to those connected by marriage. It mattered greatly that the warmest affection should grow among all who were near in kin or connection. It mattered even more that their mutual love be ordered in all purity.

Until Israel came to Sinai, we have no hint of any marriage law laid down by God. Before the flood, and certainly in the days of Cain, what the law of Leviticus called incest was lawful. Men married their sisters. Even in Abraham's day such unions do not seem to have been unlawful. Sarah was Abraham's half sister. Jochebed was Amram's own aunt, his father's sister. The law of Leviticus clearly forbade unions like those of Abraham and Sarah, Amram and Jochebed, and Jacob and Rachel (18:11-12, 18).

It is beautiful to trace the unbending authority of revelation. Moses was inspired to forbid a marriage such as that of Abraham and Sarah, to mention no more. There is no apology for the past, though of course the guilt would have been greater for the future.

This word of the Lord about marriage concerns not only Israel but Christians as well. The marriage laws of our own land are not wholly governed by this revelation made to Moses. Still, everything God has forbidden here counts as illegal, and no Christian would act rightly by breaking the regulations laid down. These rules plainly tell us what to avoid. From what they forbid, we gather which unions the Lord does not count unlawful.

Restrictions which God has not imposed have been introduced, extending the forbidden degree of blood relationship beyond the limits laid down in the Word; and men have argued and legislated as if relations by law, simply as such, were to be seen in the same light as relations by blood.

The divine prohibition in this part of our chapter refers to near relations. It rests simply on the divine will and authority: "I am the LORD." Except at the beginning, marriage was not meant to unite "one's own flesh" — people already united or near by nature.

Throughout, the law speaks to the man, never to the woman. The prohibitions fall under three headings: first, certain blood relations of his own (18:6-13); next, certain relations by marriage (14-16); and last, certain relations of his wife (17-18). Among his own blood relations, his direct line is forbidden him — his mother or his offspring. So are the side branches, reaching out to his aunts by blood: the sisters of his father, or the sisters of his mother. All within that range are near of kin, and so are closed to him. If a man went in to his aunt by blood, they were both to bear their iniquity (20:19).

Until Israel came to Sinai, we have no hint of any marriage law laid down by God. Before the flood, and certainly in the days of Cain, what the Levitical law called incest was lawful. Men married their sisters. Even in Abraham's day such unions do not seem to have been unlawful. Sarah was Abraham's half sister. Jochebed was Amram's own aunt, his father's sister. By the law of Leviticus, unions such as Abraham and Sarah, Amram and Jochebed, and Jacob and Rachel were plainly forbidden (18:11-12, 18).

It is beautiful to trace the unbending authority of revelation. Moses was inspired to forbid such a marriage as that of Abraham and Sarah, to name no more. There is no apology for the past, though of course the guilt would be greater in the future.

In certain cases it would be wickedness, and death was the penalty attached. In other cases the penalty was to die childless (20:20-21). What was lawful for Abraham and Amram was made unlawful for their descendants by the law. Abraham's marriage, had he lived under the law, would have been wickedness. Amram's would have meant that he and Jochebed bore their iniquity... This word of the Lord about marriage clearly concerns not only Israel, but Christians as well.

But in these near relationships marriage was unnatural and dishonourable, and the closer the kin, the worse it was. The sexual union that belongs to marriage, and is forbidden in every case outside it, was here sinful and shameful in the highest degree... It is the man who is prohibited here: surely the woman is no less so... It was very important to build the warmest affection between all who were near kin or near by connection. But it was even more essential that their mutual love should be ordered in all purity.

So we see that blood kinship is really the guiding principle on the man's side. That holds for his blood relations, and also for the relations by law who were forbidden because they had been the wives of his blood relations. This is an important point. It throws light on a question where men have added restrictions that the principle in God's word never laid down. And we see how necessary it is to come to the book to learn God's mind here. We should not draw our own conclusions and put relations by law, as such, on the same footing as relations by blood.

Throughout, the law addresses the man and never the woman. The prohibitions fall under three headings. First, certain blood relations of his own (18:6-13). Next, certain relations by marriage (14-16). Last, certain relations of his wife (17-18). Of his own blood relations, besides his direct line — his mother or his children — the side branches are forbidden to him. The ban reaches out to his aunts by blood, the sisters of his father or the sisters of his mother. All within that range are near of kin, and so are barred to him. And if a man went in to his aunt by blood, they were both to bear their iniquity (20:19).

The divine prohibition in this part of our chapter refers to near relations and rests simply on the divine will and authority: "I am Jehovah." Marriage was not, except at the beginning, to unite "one's own flesh," naturally united or near already.

Verse 6 is the great principle the chapter insists on: do not confuse the intimacies of marriage with the confidence of natural relationship. The things forbidden are those into which Satan plunged man through the unnatural indulgence of the flesh. God gave men up to them, to work all uncleanness with greediness. The fitting order of nature is maintained; what defiles is forbidden.

Until Israel came to Sinai, we have no hint of any marriage law laid down by God. Before the flood, and certainly in the days of Cain, what the law of Leviticus ruled to be incest was lawful. Men married their sisters. Even in Abraham's day such unions do not seem to have been unlawful. Sarah was Abraham's half-sister. Jochebed was Amram's own aunt, his father's sister. Under the law of Leviticus, the unions of Abraham and Sarah, Amram and Jochebed, and Jacob and Rachel were forbidden (18:11-12, 18).

This word of the Lord about marriage concerns not only Israel but Christians as well. The marriage laws of our own land do not follow this revelation made to Moses in every point. Still, everything God has forbidden here counts as illegal, and no Christian would act rightly in breaking the regulations laid down.

The laws of heredity show that in a fallen race all are liable to inherited disease. That disease grows stronger where both parents carry similar tendencies. The need to look outside the circle of near relationship for partners puts a divine restraint on man's selfishness. It also strengthens and multiplies the bonds that unite man with man at large. Besides this, the close friendships of home and family are guarded from abuse.

And who would dare say that the matching cases, not listed here, are not really implied? The law prohibits the man here; the woman is no less bound... It was very important that all who stood together in near kinship or connection should love one another warmly. But it mattered even more that their mutual love should be ordered in all purity.

Leviticus 18 keeps them from dishonouring themselves in the things that belong to nature itself — in what a man ought to be in his natural relationships, so that he would not dishonour himself... Verse 6 gives the great principle the chapter presses: do not mix the intimacy of marriage with the trust of a natural family tie.

All through, the law speaks to the man, never to the woman. The bans fall into three groups: first, certain blood relations of his own (18:6-13); next, certain relations by marriage (14-16); and last, certain relations of his wife (17-18)... Three relations by marriage were forbidden to him: his son's wife, his brother's wife, and his aunt by marriage. All three were forbidden because they had been the wives of his blood relations.

But in these close relationships marriage was unnatural and dishonourable, and the closer the tie, the worse it was... It is the man who is forbidden here; the woman is surely forbidden no less. The ban also goes beyond blood relations and reaches just as far to those connected by marriage. It mattered greatly to keep up the warmest affection between all who stood close in family or connection. It mattered even more that their love for one another should be pure.

Marriage is only honourable where God's will is kept. Hebrews 13:4 in no way approves or makes holy a forbidden union... The LORD sets His face against the unions and liberties named here. His Name, from the beginning of the chapter to the end, is the solemn authority against them all. If an Israelite let passion carry him away, it was rebellion against the LORD, and he did it at his own risk.

Until Israel came to Sinai, we have no hint of any marriage law given by God... And even in Abraham's day such marriages do not appear to have been unlawful. Sarah was Abraham's half sister. Jochebed was Amram's own aunt, his father's sister. By the law of Leviticus, marriages like those of Abraham and Sarah, Amram and Jochebed, and Jacob and Rachel were plainly forbidden (18:11-12, 18).

In some cases it was wickedness, and death was the penalty attached; in others, the penalty was to die childless (20:20-21)... Now what the Lord says here about marriage clearly concerns not only Israel, but Christians as well. Our own country's marriage laws do not follow this revelation given to Moses at every point. Still, everything God has forbidden here is counted unlawful, and no Christian would be acting rightly if he broke the rules laid down.

So we see that blood relationship is the guiding principle on the man's side. It covers his own blood relations, and it covers his relations by marriage, who were forbidden because they had been the wives of blood relations. This last point is important. It throws light on a question where men have added restrictions that the principle laid down in God's word knows nothing of. We see how necessary it is to come to the book to learn God's mind on the matter, instead of drawing our own conclusions.

His son's daughter was forbidden to him because she was his close blood relative. His daughter-in-law was forbidden because she had been his son's wife. So for every blood relation forbidden to a man, the widow of that relation was forbidden too. But the reason was that she had been the wife of a close relative.

God's prohibition in this part of the chapter concerns near relations. It rests only on His own will and authority: "I am Jehovah." Except at the beginning, marriage was not meant to unite "one's own flesh" — people already united or near by nature.

Marriage is only honourable where God's will is observed. Hebrews 13:4 does not approve or make holy a forbidden union… Jehovah sets His face against the unions and liberties listed here. His name from the beginning to the end of the chapter is the solemn warrant against them all. If an Israelite let passion carry him away, it was rebellion against Jehovah and at his own peril.

In these near relationships, marriage was unnatural and dishonourable, and the closer the tie the worse it was. The sexual union that belongs to marriage is wrong in every case outside it. Here it was sinful and shameful in the highest degree — in the higher place of a father or mother, in the equal place of a sister, or in the lower place of a daughter-in-law… The man is the one forbidden here. Surely the woman is forbidden no less. The ban also reaches past blood relations. It covers, in the same degree, those related by marriage. It mattered greatly that close relatives should feel the warmest affection for one another. It mattered even more that their love should be kept entirely pure.

Especially in chapters 18 and 20, we come face to face with great depths of depravity. It is a solemn, searching thing to realise that we carry within us that fallen nature, able to do such things as these. The sins forbidden here have much to do with our sexual nature. Today it is plain that sins of that kind lie under a vast amount of the depravity and crime that fill every land.

On a human level, Tamar's act was more righteous than Judah's, as he himself admitted. But morally they were alike, partners in a serious sin. Conduct such as this might suit the families of the Canaanites, but it was abhorrent to the holiness of the God of Abraham, Isaac and Jacob.

These laws deal with matters that are morally wrong and are still wrong today. Though the believer is not in any sense "under law," but "under grace," this does not mean that he is free to break through the bounds of morality. Instead, grace gives him both the desire and the ability to carry out the righteousness the law required. He does this without putting himself under the law's authority.

God's prohibition in this part of our chapter covers near relations. It rests on His will and authority alone: "I am the LORD." Marriage was not meant, except at the beginning, to unite "one's own flesh" — people already joined or close by nature.

Whatever blood relative was forbidden to the man, the widow of that relative was forbidden too. But the ground was different: she had been the wife of his close relative.

The opening is unusually emphatic: "Man, man." God is calling for man's attention. Marriage is only honourable where His will is kept. Hebrews 13:4 in no way approves a forbidden union or makes it holy… Against unions or loose practices like those described here, the Lord sets His face. His name from the beginning to the end of the chapter is the solemn warrant against them all. If an Israelite let passion carry him away, it was rebellion against the Lord and at his own peril.

One marked exception was needed to keep up tribal inheritance in Israel: marriage to a brother-in-law. Such marriage existed elsewhere, but it applied to no other people as it did to Israel, still less to a Christian. It came in when a man died childless. His brother or nearest relative then had to raise up offspring for the dead man. The aim was to bind together the family line and the inheritance.

Verse 21 clearly refers to someone taking his brother's wife while his brother was still alive, for if the brother had died, then he was told to take the widow and raise up offspring who would be counted as belonging to his dead brother (Deut. 25:5).

The man is the one forbidden here, but surely the woman is no less. The ban also goes beyond blood relations. It reaches just as far to those related by marriage. It mattered greatly to grow the warmest affection among all who stood in close family ties. It mattered even more that their love be ordered in complete purity.

This is an important point. It sheds light on a question where men have added restrictions that God's word never lays down. We see how necessary it is to come to the book to learn God's mind here. We must not draw our own conclusions and put in-laws, simply as in-laws, on the same ground as blood relatives… Apart from that one brother-in-law case, a man was never to make his brother's widow his wife. But his wife's sister he was free to marry after his wife's death.

John rebuked the king for the many notorious evils he had committed. But perhaps his blackest crime was to marry his brother Philip's wife. The fearless prophet did not shrink from denouncing the incestuous adulterer to his face, though he sat on a throne. He condemned him by the laws of God and of man (Lev. 18:16; Lev. 20:21). "It is not lawful for you to have your brother's wife" summed up his charge. The king's guilt was three times over. Herod's own wife was alive. The husband of Herodias was alive. And Herod and Herodias were uncle and niece.

Verse 17 shows that the ban goes further than this. It covers unfitting and unnatural sexual relations with a woman and her daughter, or with her son's daughter or her daughter's daughter, even though none of them is related to him by blood.

Now we come to the wife's relations, whom the man is not free to marry. Her own direct line is plainly forbidden to him. We can all understand that. But here we have left the ground of blood relationship. Between a man and his wife there is no blood tie at all, unless he marries his cousin, and their marriage does not create one. They are one flesh, but there is no blood relationship between them.

Verse 6 gives the great principle the chapter presses: never confuse the closeness of marriage with the trust of natural family relationship. What is forbidden here is what Satan plunged man into, through the satanic and unnatural indulgence of the flesh.

It mattered greatly that the warmest affection should grow among all who stood close to one another, by blood or by marriage. It mattered even more that their love for each other should be kept in complete purity.

God's prohibition in this part of our chapter concerns near relations, and it rests on nothing but His own will and authority: "I am the LORD." Marriage was not meant, except at the very beginning, to join "one's own flesh" — those already joined or close by nature.

In some cases it would be wickedness, and the penalty attached was death. In other cases the penalty such people suffered was to die childless. What the Lord says here about marriage concerns not only Israel but Christians as well. The marriage laws of our own country are not wholly shaped by this revelation given to Moses. Still, everything God has forbidden here is counted illegal, and no Christian would be acting rightly if he broke the rules laid down.

These laws deal with matters that are morally wrong, and they are still wrong today. The believer is not in any sense "under law" but "under grace." That does not mean he is free to break the bounds of morality. It means that grace gives him both the desire and the ability to carry out the righteousness the law requires.

This is an important point. It throws light on a question where men have added restrictions that the principle laid down in God's word knows nothing of. We see how necessary it is to come to the book to learn God's mind on the matter, instead of drawing our own conclusions and putting relations by marriage on the same footing as relations by blood.

The law speaks to the man throughout, never to the woman. The prohibitions fall under three heads: first, certain blood relations of his own (18:6–13); next, certain relations by marriage (14–16); and last, certain relations of his wife (17–18).

Marriage is only honourable where God's will is kept... Jehovah sets His face against unions and loose practices such as those described here. His name from beginning to end of the chapter is the solemn warrant against them all. If an Israelite allowed passion to carry him away, it was rebellion against Jehovah and at his own peril.

Next Leah is forced on Jacob by deceit, and Rachel — the one he loved and had bargained for — has to be added. But strife and distraction follow again. The sisters' rivalry deepens the misery, with two concubines added as well. Later the law points out this very marriage of two sisters at the same time, which, standing where it did, might be a snare to Israel, and forbids it.

They are one flesh, but between a man and his wife there is no blood tie. So besides the wife's direct line, no branch on her side is forbidden to the man, except her sister during her lifetime. The Lord in mercy to the wife would preserve her by this law from the sorrow that comes when a husband follows Jacob's example. Beyond this God's word does not go.

A man was permitted to have two wives (Deut. 21:15) by the law, but no woman was ever allowed to have two husbands... Restrictions God has not imposed have been introduced, and men have argued and legislated as if relations by marriage, simply as such, were the same as relations by blood. If this agreed with the word of God, the wife's sister would be as forbidden to the man as his own sister. Now to have relations with his own sister was wickedness (20:17), and the law punished both with public execution. To marry the wife's sister was only forbidden while the first wife was alive, and no punishment is even hinted at if he married her after her sister's death.

Here there is no conflict of authority. God's word does not command us to enter such marriages, though it permits them. So no one is bound before God to do what the law of the land will not allow. The Christian is bound to respect such a law, even though it may limit the freedom God's word allows him.

Here is a somewhat different character of defilement, but one leading on to still viler abominations. There is no need to dwell on any of them, though we can be sure God is wise and holy in every word He lays down. In fact Hebrews 13:4 calls Christian Jews, and in principle everyone concerned, to take heed. Its words take in verses 19 and 20 of our chapter. Marriage is to be honourable in all respects, as well as among all, of course. Christian light and love are meant to reach even the most intimate of relationships. They cleanse from every defilement of flesh and spirit. Whether Jews or Gentiles, we need reminding that the Lord avenges all such wrongs.

Chapters 13 and 14 deal with the worst form of defilement. It usually lasted a lifetime and shut a person out of the camp of Israel, where God was pleased to dwell. Leviticus 15 deals with a variety of lesser defilements. These brought a temporary separation and careful washings before a person could return to the camp and its privileges. They sprang from the weakness of human nature. They also sprang from conditions as they exist today, as a result of the fall. Many of them were unavoidable, yet Israel still had to recognise them as defiling and treat them as such. In this way Israel learned the holiness of their God, and learned that everything defiling must go if they were to enjoy His presence.

Against unions or liberties such as those indicated here, Jehovah sets His face. His name, from the beginning of the chapter to the end, is the solemn warrant against them all. If an Israelite let passion carry him away, it was rebellion against Jehovah and at his own peril.

Notice how this book judges the details of evil. Jehovah puts Himself forward in person as the One whose character rejects these things and makes them impossible for His people — "I am the Lord." The people were in relationship with Him; He sanctified them.

Leviticus 18 keeps them from dishonouring themselves in what belongs to nature itself — in what a person ought to be in their natural relations... God brings His people near to Him and teaches them on this subject. They were separated from the evil of the world they were called out of. They were separated too from the reckless immorality into which Satan had driven degraded man as his plaything... The comeliness of nature is maintained; what defiles is forbidden.

God's people are to be shaped by what He has revealed of Himself. Their conduct rests on what He is, not on what they are in themselves... The Egyptians and the Canaanites were all wrong. How was Israel to know this? Who told them?... Jehovah's word settled every question of right and wrong for every member of the Israel of God. This was not one Israelite's judgement against an Egyptian's or a Canaanite's; it was the judgement of God above all. Egypt might have her practices and opinions, and so might Canaan; but Israel were to have the opinions and practices laid down in the word of God.

These laws deal with matters that are morally wrong and are still wrong today. Though the believer is not in any sense "under law" but "under grace," this does not mean he is free to break the bounds of morality. Rather, grace gives him both the desire and the ability to carry out the righteousness the law required. He does this without seeing himself as under the law's authority (Rom. 8:3-4).

Leviticus 18 keeps them from dishonouring themselves in the things that belong to nature itself. It holds them to what man ought to be in his natural relations, so that he would not dishonour himself. Man ought not to dishonour himself. But since he did not honour God, God left him to do it (compare Rom. 1). God brought His people near to Himself, and so He teaches them about this. He set them apart from the evil of the world He called them out of. He also set them apart from the reckless immorality into which Satan had driven degraded man for his sport.

The warnings given to Israel show us what uncleanness they were in danger of falling into, if left to themselves. Without a revelation from God they had no right standard to guide their conduct in matters that so closely affected their happiness and the purity of family life.

Adultery is just as evil as is incest (v. 20), and similarly forbidden.

Marriage is only honourable where people keep God's will. Hebrews 13:4 in no way approves or sanctifies a forbidden union. The true rendering is: let marriage be honourable "in all things," and the bed be undefiled. It is a command, not a statement of fact. Against unions or liberties such as those listed here, Jehovah sets His face. His name from beginning to end of the chapter is the solemn warrant against them all. If an Israelite allowed passion to carry him away, it was rebellion against Jehovah and at his own peril.

Israel were not to make themselves unclean in any of these things. The nations of Canaan did all of them, and He drove those nations out before Israel. How much guiltier, then, would Israel be! These sins made the very land unclean, so He brought judgment on it for that guilt. The earth vomited out its inhabitants. So Israel had to beware, both for themselves and for any stranger living among them, in case the land should vomit them out too, as it had the nations who lived there before Israel. For such evil was intolerable in His eyes, and even more offensive in His own people than in anyone else.

The letter to the Hebrews (13:4) calls Christian Jews, and in principle everyone concerned, to take heed. Its words cover verses 19 and 20 of this chapter. Marriage is to be honourable in all respects, and among all people too. Christian light and love should reach even the most intimate relationships and cleanse them from every defilement of flesh and spirit. Jews and Gentiles alike need the reminder that the Lord avenges all such wrongs.

"You have heard that it was said, 'You shall not commit adultery.' But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart" (Matt. 5:27-28). Where is the law set aside here? Nowhere — He upheld it. The law was content to forbid the act itself. The Lord went further and forbade the inward desire as well as the outward act.