1 And the Lord spake unto Moses, saying,

2 Speak unto the children of Israel, and say unto them, I am the Lord your God.

3 After the doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.

4 Ye shall do my judgments, and keep mine ordinances, to walk therein: I am the Lord your God.

5 Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.

6 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the Lord.

7 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.

8 The nakedness of thy father's wife shalt thou not uncover: it is thy father's nakedness.

9 The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.

10 The nakedness of thy son's daughter, or of thy daughter's daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.

11 The nakedness of thy father's wife's daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.

12 Thou shalt not uncover the nakedness of thy father's sister: she is thy father's near kinswoman.

13 Thou shalt not uncover the nakedness of thy mother's sister: for she is thy mother's near kinswoman.

14 Thou shalt not uncover the nakedness of thy father's brother, thou shalt not approach to his wife: she is thine aunt.

15 Thou shalt not uncover the nakedness of thy daughter in law: she is thy son's wife; thou shalt not uncover her nakedness.

16 Thou shalt not uncover the nakedness of thy brother's wife: it is thy brother's nakedness.

17 Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son's daughter, or her daughter's daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.

18 Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.

19 Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put apart for her uncleanness.

20 Moreover thou shalt not lie carnally with thy neighbour's wife, to defile thyself with her.

21 And thou shalt not let any of thy seed pass through the fire to Molech, neither shalt thou profane the name of thy God: I am the Lord.

22 Thou shalt not lie with mankind, as with womankind: it is abomination.

23 Neither shalt thou lie with any beast to defile thyself therewith: neither shall any woman stand before a beast to lie down thereto: it is confusion.

24 Defile not ye yourselves in any of these things: for in all these the nations are defiled which I cast out before you:

25 And the land is defiled: therefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants.

26 Ye shall therefore keep my statutes and my judgments, and shall not commit any of these abominations; neither any of your own nation, nor any stranger that sojourneth among you:

27 (For all these abominations have the men of the land done, which were before you, and the land is defiled;)

28 That the land spue not you out also, when ye defile it, as it spued out the nations that were before you.

29 For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among their people.

30 Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God.

Commentary

Verse 1

John Calvin Bible Commentary
And the Lord spoke unto Moses. I have not introduced this declaration amongst other similar ones, which had for their object the preparation of their minds for the reverent reception of the Law, because, whatever conformity there may be in the words themselves, in their substance there is a great difference; for they were general, whereas this is specially confined to a single point. For it was not God’s intention here merely to exhort the people to the study of the Law, but the address respecting the keeping of His statutes is directed to the present cause, since He does not refer indifferently to all the statutes of Himself and of the Gentiles, but restricts Himself to the subject-matter, as it is called; and thus, by the statutes of the Gentiles, He means those corruptions whereby they had perverted His pure institution as to holy matrimony. First, however, tie forbids them from following the customs of the Egyptians, and then includes all the Canaanitish nations. For, since all the Orientals are libidinous, they never had any scruple in polluting themselves by incestuous marriages; whilst it is abundantly proved by history, how great were the excesses of the Egyptiansin this respect. A brother had no abhorrence against marrying his uterine sister, nor a paternal or maternal uncle his niece; in a word, they were so dead to. shame that they were carried away by their lusts to trample upon all the laws of nature. This is the reason why God here enumerates the kinds of incest of which the mention would else have been superfluous.
John Calvin Bible Commentary
Neither shalt thou take a wife to her sister. By this passage certain froward persons pretend that it is permitted, if a man has lost his wife, to marry her own sister, because the restriction is added, not to take the one in the lifetime of the other. From whence they infer, that it is not forbidden that she should succeed in the place of the deceased. But they ought to have considered the intention of the legislator from his own express words, for mention is made not only of incest and filthiness, but of the jealousy and quarrels, which arise from hence. If it had merely been said, “Thou shalt not uncover her turpitude,” there would have been some color to their pretext, that the husband being a widower, he would be free to marry his wife’s sister; but, when a different object for the law is expressly stated,i e., lest she, who was legally married, should be troubled by quarrels and contentions, it is plain that the license for polygamy is restricted by this exception, in order that the Israelites should be contented with one evil, and, at least, should not expose two sisters to hostile contention with each other. The condition of the first wife was already painful enough, when she was compelled to put up with a rival and a concubine; but it was more intolerable to be constantly quarrelling with her near relative. The name of sister is not, therefore, restricted, I think, to actual sisters, but other relations are included in it, whose marriages would not otherwise have been incestuous. In a word, it is not incest which is condemned, so much as the cruelty of a husband, if he chose to contract a further marriage with the near kinswoman of his wife. Nor can we come to any other conclusion from the words of Moses; for if the turpitude of a brother is uncovered when his brother marries his widow, no less is the turpitude of a sister uncovered when her sister marries her husband after her decease. But hence we plainly see the diabolical arrogance of the Pope, who, by inventing new degrees of kindred, would be wiser than God; whilst he also betrays his cunning, because from this kind of sport he made himself a fat game-bag.Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul’s admonition, to abstain even from things lawful when they are not expedient. (1 Corinthians 10:23.)
McArther Bible Commentary
Laws are given, relating to sexual practices, which would eliminate the abominations being practiced by the heathen in the land (Lev 18:27; cf. Lev 20:10-21; Deu 22:13-30). These specific laws assume the general prohibition of adultery (Exo 20:14) and a father incestuously engaging his daughter. They do not necessarily invalidate the special case of a levirate marriage (cf. Deu 25:5). The penalties for such outlawed behavior are detailed in Lev 20:10-21.
Bible Cross References
Leviticus 17:16 Leviticus 18:2

Verse 2

John Wesley's Bible Commentary
Your God - Your sovereign, and lawgiver. This is often repeated because the things here forbidden were practised and allowed by the gentiles, to whose custom he opposes divine authority and their obligation to obey his commands.
John Calvin Bible Commentary
Neither shalt thou take a wife to her sister. By this passage certain froward persons pretend that it is permitted, if a man has lost his wife, to marry her own sister, because the restriction is added, not to take the one in the lifetime of the other. From whence they infer, that it is not forbidden that she should succeed in the place of the deceased. But they ought to have considered the intention of the legislator from his own express words, for mention is made not only of incest and filthiness, but of the jealousy and quarrels, which arise from hence. If it had merely been said, “Thou shalt not uncover her turpitude,” there would have been some color to their pretext, that the husband being a widower, he would be free to marry his wife’s sister; but, when a different object for the law is expressly stated,i e., lest she, who was legally married, should be troubled by quarrels and contentions, it is plain that the license for polygamy is restricted by this exception, in order that the Israelites should be contented with one evil, and, at least, should not expose two sisters to hostile contention with each other. The condition of the first wife was already painful enough, when she was compelled to put up with a rival and a concubine; but it was more intolerable to be constantly quarrelling with her near relative. The name of sister is not, therefore, restricted, I think, to actual sisters, but other relations are included in it, whose marriages would not otherwise have been incestuous. In a word, it is not incest which is condemned, so much as the cruelty of a husband, if he chose to contract a further marriage with the near kinswoman of his wife. Nor can we come to any other conclusion from the words of Moses; for if the turpitude of a brother is uncovered when his brother marries his widow, no less is the turpitude of a sister uncovered when her sister marries her husband after her decease. But hence we plainly see the diabolical arrogance of the Pope, who, by inventing new degrees of kindred, would be wiser than God; whilst he also betrays his cunning, because from this kind of sport he made himself a fat game-bag.Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul’s admonition, to abstain even from things lawful when they are not expedient. (1 Corinthians 10:23.)
Bible Cross References
Exodus 6:7 Leviticus 11:44 Leviticus 18:1 Leviticus 18:4 Leviticus 18:30 Ezekiel 20:5

Verse 3

John Wesley's Bible Commentary
Egypt and Canaan - These two nations he mentions, because their habitation and conversation among them made their evil example in the following matters more dangerous. But under them he includes all other nations.
John Calvin Bible Commentary
Neither shalt thou take a wife to her sister. By this passage certain froward persons pretend that it is permitted, if a man has lost his wife, to marry her own sister, because the restriction is added, not to take the one in the lifetime of the other. From whence they infer, that it is not forbidden that she should succeed in the place of the deceased. But they ought to have considered the intention of the legislator from his own express words, for mention is made not only of incest and filthiness, but of the jealousy and quarrels, which arise from hence. If it had merely been said, “Thou shalt not uncover her turpitude,” there would have been some color to their pretext, that the husband being a widower, he would be free to marry his wife’s sister; but, when a different object for the law is expressly stated,i e., lest she, who was legally married, should be troubled by quarrels and contentions, it is plain that the license for polygamy is restricted by this exception, in order that the Israelites should be contented with one evil, and, at least, should not expose two sisters to hostile contention with each other. The condition of the first wife was already painful enough, when she was compelled to put up with a rival and a concubine; but it was more intolerable to be constantly quarrelling with her near relative. The name of sister is not, therefore, restricted, I think, to actual sisters, but other relations are included in it, whose marriages would not otherwise have been incestuous. In a word, it is not incest which is condemned, so much as the cruelty of a husband, if he chose to contract a further marriage with the near kinswoman of his wife. Nor can we come to any other conclusion from the words of Moses; for if the turpitude of a brother is uncovered when his brother marries his widow, no less is the turpitude of a sister uncovered when her sister marries her husband after her decease. But hence we plainly see the diabolical arrogance of the Pope, who, by inventing new degrees of kindred, would be wiser than God; whilst he also betrays his cunning, because from this kind of sport he made himself a fat game-bag.Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul’s admonition, to abstain even from things lawful when they are not expedient. (1 Corinthians 10:23.)
McArther Bible Commentary
doings. Repeating the sexual practices or customs of the Egyptians and Canaanites was forbidden by God.
Bible Cross References
Leviticus 18:24 Leviticus 20:23 Deuteronomy 9:4 2 Kings 17:8 Jeremiah 10:2 Ezekiel 20:7 Ezekiel 20:8

Verse 4

John Wesley's Bible Commentary
My judgments - Though you do not see the particular reason of some of them, and though they be contrary to the laws and usages of the other nations.
John Calvin Bible Commentary
Ye shall therefore keep my statutes and my judgments. Because it is no less difficult to correct vices, to which men have been long accustomed, than to cure diseases of long standing, especially because people in general so pertinaciously cleave to bad examples, God adduces His statutes, in order to recall the people from the errors of their evil habits into the right way. For nothing is more absurd than for us to fix our minds on the actions of men, and not on God’s word, in which is to be found the rule of a holy life. It is, therefore, just as if God would overthrow whatever had been received from long custom, and abolish the universal consent of the world by the authority of His doctrine. With this object He commands His Law to be regarded not once only, as we have already seen, lest the Israelites should abandon themselves to filthy lusts; but He diligently inculcates upon them, that they should turn away from all abuses, and keep themselves within the bounds and ordinances of His Law. And to this refers the expression, “I am the Lord your God;” containing a comparison between Himself and the heathen nations, between whom and His people He had interposed, as it were, a wall of partition.
John Calvin Bible Commentary
Neither shalt thou take a wife to her sister. By this passage certain froward persons pretend that it is permitted, if a man has lost his wife, to marry her own sister, because the restriction is added, not to take the one in the lifetime of the other. From whence they infer, that it is not forbidden that she should succeed in the place of the deceased. But they ought to have considered the intention of the legislator from his own express words, for mention is made not only of incest and filthiness, but of the jealousy and quarrels, which arise from hence. If it had merely been said, “Thou shalt not uncover her turpitude,” there would have been some color to their pretext, that the husband being a widower, he would be free to marry his wife’s sister; but, when a different object for the law is expressly stated,i e., lest she, who was legally married, should be troubled by quarrels and contentions, it is plain that the license for polygamy is restricted by this exception, in order that the Israelites should be contented with one evil, and, at least, should not expose two sisters to hostile contention with each other. The condition of the first wife was already painful enough, when she was compelled to put up with a rival and a concubine; but it was more intolerable to be constantly quarrelling with her near relative. The name of sister is not, therefore, restricted, I think, to actual sisters, but other relations are included in it, whose marriages would not otherwise have been incestuous. In a word, it is not incest which is condemned, so much as the cruelty of a husband, if he chose to contract a further marriage with the near kinswoman of his wife. Nor can we come to any other conclusion from the words of Moses; for if the turpitude of a brother is uncovered when his brother marries his widow, no less is the turpitude of a sister uncovered when her sister marries her husband after her decease. But hence we plainly see the diabolical arrogance of the Pope, who, by inventing new degrees of kindred, would be wiser than God; whilst he also betrays his cunning, because from this kind of sport he made himself a fat game-bag.Since from long custom it is established that cousins-german should not marry, we must beware of giving scandal lest too unbridled a liberty should expose the Gospel to much reproach; and we must bear in mind Paul’s admonition, to abstain even from things lawful when they are not expedient. (1 Corinthians 10:23.)
McArther Bible Commentary
I am the Lord your God. This phrase, used over fifty times, asserts the uniqueness of the one true and living God, who calls His people to holiness as He is holy, and calls them to reject all other gods.
Bible Cross References
Leviticus 18:2 Leviticus 18:5

Verse 5

John Wesley's Bible Commentary
He shall live in them - Not only happily here, but eternally hereafter. This is added as a powerful argument why they should follow God's commands, rather than mens examples, because their life and happiness depend upon it. And though in strictness, and according to the covenant of works they could not challenge life for so doing, except their obedience was universal, perfect, constant and perpetual, and therefore no man since the fall could be justified by the law, yet by the covenant of grace this life is promised to all that obey God's commands sincerely.
John Calvin Bible Commentary
Ye shall therefore keep my statutes. Although Moses introduces this passage, where he exhorts the Israelites to cultivate chastity in respect to marriage, and not to fall into the incestuous pollutions of the Gentiles, yet, as it is a remarkable one, and contains general instruction, from whence Paul derives his definition of the righteousness of the Law, (Romans 10:5,) it seems to me to come in very appropriately here, inasmuch as it sanctions and confirms the Law by the promise of reward. The hope of eternal life is, therefore, given to all who keep the Law; for those who expound the passage as referring to this earthly and transitory life are mistaken.The cause of this error was, because they feared that thus the righteousness of faith might be subverted, and salvation grounded on the merit of works. But Scripture does not therefore deny that men are justified by works, because the Law itself is imperfect, or does not give instructions for perfect righteousness; but because the promise is made of none effect by our corruption and sin. Paul, therefore, as I have just said, when he teaches that righteousness is to be sought for in the grace of Christ by faith, (Romans 10:4,) proves his statement by this argument, that none is justified who has not fulfilled what the Law commands. Elsewhere also he reasons by contrast, where he contends that the Law does not accord with faith as regards the cause of justification, because the Law requires works for the attainment of salvation, whilst faith directs us to Christ, that we may be delivered from the curse of the Law. Foolishly, then, do some reject as an absurdity the statement, that if a man fulfills the Law he attains to righteousness; for the defect does not arise from the doctrine of the Law, but from the infirmity of men, as is plain from another testimony given by Paul. (Romans 8:3.) We must observe, however, that salvation is not to be expected from the Law unless its precepts be in every respect complied with; for life is not promised to one who shall have done this thing, or that thing, but, by the plural word, full obedience is required of us. The pratings of the Popish theologians about partial righteousness are frivolous and silly, since God embraces at once all the commandments; and who is there that can boast of having thoroughly fulfilled them? If, then, none was ever clear of transgression, or ever will be, although God by no means deceives us, yet the promise becomes ineffectual, because we do not perform our part of the agreement.
McArther Bible Commentary
if a man does, he shall live by them. Special blessing was promised to the Israelites on the condition of their obedience to God's law. This promise was remarkably verified in particular eras of their history, in the national prosperity they enjoyed when pure and undefiled religion prevailed among them. Obedience to God's law always insures temporal blessings, as this verse indicates. But these words have a higher reference to spiritual life as indicated by the Lord (cf. Luk 10:28) and Paul (cf. Rom 10:5). Obedience does not save from sin and hell, but it does mark those who are saved (cf. Eph 2:8-9; see notes on Rom 2:6-10).
Bible Cross References
Matthew 19:17 Luke 10:28 Romans 7:10 Romans 10:5 Galatians 3:12 Leviticus 18:6 Deuteronomy 4:1 Nehemiah 9:29 Isaiah 55:3 Ezekiel 18:9 Ezekiel 20:11 Ezekiel 20:13

Verse 6

John Wesley's Bible Commentary
To uncover their nakedness - I think Mr. Free has made it highly probable, that this phrase does not mean marriage, but fornication, throughout this chapter. So it unquestionably means in the twentieth chapter.
John Calvin Bible Commentary
None of you shall approach to any that is near. This name does not include all female relations; for cousin-ger-mans of the father’s or mother’s side are permitted to intermarry; but it must be restricted to the degrees, which He proceeds to enumerate, and is merely a brief preface, declaring that there are certain degrees of relationship which render marriages incestuous. We may, therefore, define these female relations of blood to be those which are spoken of immediately afterwards, viz., that a son should not marry his mother, nor a son-in-law his mother-in-law; nor a paternal or maternal uncle his niece, nor a grandfather his granddaughter, nor a brother his sister, nor a nephew his paternal or maternal aunt, or his uncle’s wife, nor a father-in-law his daughter-in-law, nor a brother-in-law his brother’s wife, nor a step-father his stepdaughter. The Roman laws accord with the rule prescribed by God, as if their authors had learnt from Moses what was decorous and agreeable to nature. The phrase which God uses frequently “to uncover the turpitude,” is intended to awaken abhorrence, in order that the Israelites may beware more diligently of all incest. The Hebrew word, indeed, ערוה, gnervah, signifies nakedness, therefore some translate it actively, “the nakedness of thy father,” i e., the womb which thy father hath uncovered; but this meaning would not be suitable to the nakedness of thy daughter, or thy daughter-in-law, or thy sister. Consequently, there is no doubt but that Moses means to denote that it is a filthy and shameful thing.We must remember, what I have already hinted, that not only are incestuous connections out of wedlock condemned, but that the degrees are pointed out, within which marriages are unlawful. It is true, indeed, that this was a part of the political constitution which God established for His ancient people; still, it must be borne in mind, that whatever is prescribed here is deduced from the source of rectitude itself, and from the natural feelings implanted in us by Him. Absurd is the cleverness which some persons but little versed in Scripture pretend to, who assert that the Law being abrogated, the obligations under which Moses laid his countrymen are now dissolved; for it is to be inferred from the preface above expounded, that. the instruction here given is not, nor ought to be accounted, merely political. For, since their lusts had led astray all the neighboring nations into incest, God, in order to inculcate chastity amongst his people, says; “I am the Lord your God, ye shall therefore keep my statutes; walk not after the doings of the land of Egypt and of Canaan;” and then He adds what are the degrees of consanguinity and affinity within which the marriage of men and women is forbidden. If any again object that what has been disobeyed in many countries is not to be accounted the law of the Gentiles, the reply is easy, viz., that the barbarism, which prevailed in the East, does not nullify that chastity which is opposed to the abominations of the Gentiles; since what is natural cannot be abrogated by any consent or custom. In short, the prohibition of incests here set forth, is by no means of the number of those laws which are commonly abrogated according to the circumstances of time and place, since it flows from the fountain of nature itself, and is founded on the general principle of all laws, which is perpetual and inviolable. Certainly God declares that the custom which had prevailed amongst the heathen was displeasing to Him; and why is this, but because nature itself repudiates and abhors filthiness, although approved of by the consent (suffragiis) of men? Wherefore, when God would by this distinction separate His chosen people from heathen nations, we may assuredly conclude that the incests which He commands them to avoid are absolute pollutions. Paul, on a very trifling point, sets before oureyesthe law of nature; for, when he teaches that it is shameful and indecorous for women to appear in public without veils, he desires them to consider, whether it would be decent for them to present themselves publicly with their heads shorn; and finally adds, that nature itself does not permit it. (1 Corinthians 11:14.) Wherefore, I do not see, that, under the pretext of its being a political Law,the purity of nature is to be abolished, from whence arises the distinction between the statutes of God, and the abuses of the Gentiles. If this discipline were founded on the utility of a single people, or on the custom of a particular time, or on present necessity, or on any other circumstances, the laws deduced from it might be abrogated for new reasons, or their observance might be dispensed with in regard to particular persons, by special privilege; but since, in their enactment, the perpetual decency of nature was alone regarded, not even a dispensation of them would be permissible. It may indeed be decreed that it should be lawful and unpunished, since it is in the power of princes to remit penalties; yet no legislator can effect that a thing, which nature pronounces to be vicious, should not be vicious; and, if tyrannical arrogance dares to attempt it, the light of nature will presently shine forth and prevail. When, formerly, the Emperor Claudius had married his niece Agrippina,for the purpose of averting the shame, he procured aSenatusconsultum, which licensed such marriages; yet no one was found to imitate his example, except one freedman. Hence, just and reasonable men will acknowledge that, even amongst heathen nations, this Law was accounted indissoluble, as if implanted and engraved on the hearts of men. On this ground Paul, more severely to reprove the incest of a step-son with his father’s wife, says, that such an occurrence “is not so much as named among the Gentiles.” (1 Corinthians 5:1.)If it be objected that such marriages are not prohibited to us in the New Testament, I reply, that the marriage of a father with his daughter is not forbidden; nor is a mother prohibited from marrying her son; and shall it therefore be lawful for those, who are near of kin, to form promiscuous connections? Although Paul expressly mentions only one kind of incest, yet he establishes its disgrace by adducing the example of the Gentiles, that at least we should be ashamed if more delicacy and chastity is seen amongst them. And:. in fact, another admonition of the same Paul is enough for me, who thus writes to the Philippians:“Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things.” (Philippians 4:8.)As to those who ascend or descend ill a direct line, it, sufficiently appears that there is a monstrous indecency in the connection of father and daughter, or mother and son. A licentious poet, being about to relate the frantic incest of Myrrha, says:“Daughters and fathers, from my song retire, I sing of horror.”In the collateral line, the uncles on both sides represent the father, and the aunts the mother; and, consequently, connection with them is forbidden, inasmuch as it would be of somewhat similar impropriety. The same rule affects affinity; for the step-mother, or mother-in-law, is held to stand in the relation of mother; and the step-daughter, or daughter-in-law, in that of daughter; as also the wife of the paternal or maternal uncle is to be regarded in the relation of mother. And, although express mention may not be made of it here, we must form our judgment by analogy as to what is prohibited; — the uncle on the father’s or mother’s side is not here forbidden to marry his niece; but, since the nephew is interdicted from marrying his paternal or maternal aunt, the mutual relation of the inferior to the superior degree must prevail. But if any should contend that there is a difference, the reason added by Moses refutes his objection, for it is said, “She is thy father’s or thy mother’s near kinswoman.” Hence it follows, that a niece is guilty of incest if she marries her uncle on either side. As to brothers and sisters, God pronounces that marriage with a sister, although she be not uterine, is unlawful; for He forbids the uncovering of the turpitude of a sister, who is either the daughter of thy father or thy mother.
McArther Bible Commentary
This section deals with consanguinity, i.e., the sins of incest.
Bible Cross References
Acts 15:20 Leviticus 18:5 Leviticus 18:7

Verse 7

Bible Cross References
Leviticus 18:6 Leviticus 20:11 Deuteronomy 27:20 Ezekiel 22:10

Verse 8

McArther Bible Commentary
your father's wife. Actually, a stepmother is in mind here (cf. Lev 18:7).
Bible Cross References
1 Corinthians 5:1 Leviticus 20:11 Deuteronomy 22:30 Deuteronomy 27:20 Ezekiel 22:10

Verse 9

Bible Cross References
Leviticus 18:10 Leviticus 18:11 Leviticus 20:17 Deuteronomy 27:22 2 Samuel 13:14

Verse 10

Bible Cross References
Leviticus 18:9 Leviticus 18:11

Verse 11

McArther Bible Commentary
your sister. Here, he is forbidden to marry a stepsister.
Bible Cross References
Leviticus 18:9 Leviticus 18:10 Leviticus 18:12

Verse 12

Bible Cross References
Leviticus 18:11 Leviticus 18:13 Leviticus 20:19

Verse 13

Bible Cross References
Leviticus 18:12 Leviticus 18:14 Leviticus 20:19

Verse 14

Bible Cross References
Leviticus 18:13 Leviticus 20:20

Verse 15

Bible Cross References
Leviticus 20:12 Ezekiel 22:11

Verse 16

John Wesley's Bible Commentary
Thy brother's wife - God afterwards commanded, that in one case, a man should marry his brother's widow.
John Calvin Bible Commentary
Thou shalt not uncover the nakedness of thy brother’s wife. They are badinterpreters who raise a controversy on this passage, and expound it, that a brother’s wife must not be taken from his bed, or, if she be divorced, that manage with her would be unlawful whilst her husband was still alive; for it is incongruous to twist into different senses declarations which are made in the same place, and in the same words. God forbids the uncovering of the turpitude of the wife of a father, an uncle, and a son; and when He lays down the same rule respecting a brother’s wife in the very same words, it is absurd to invent a different meaning for them. If, therefore, it be not lawful to marry the wife of a father, a son, an uncle, or a nephew, we must. hold precisely the same opinion with respect to a brother’s wife, concerning whom an exactly similar law is enacted in the same passage and context. I am not, however, ignorant of the source from whence those, who think otherwise, have derived their mistake; for, whereas God gives a command in another place, that if a man shall have died without issue, his surviving brother shall take his widow to wife, in order that he may raise up of her seed to the departed, (Deuteronomy 25:5,) they have incorrectly and ignorantly restricted this to own-brothers, although God rather designates other degrees of relationship. It is a well-known Hebrew idiom, to embrace under the name of brother all near kinsmen in general; and the Latins also formerly so denominated cousins-german.The law, then, now before us, respecting marriage with a deceased brother’s wife, is only addressed to those relations who are not otherwise prohibited from such a marriage, since it was not God’s purpose to prevent the loss of a deceased person’s name by permitting those incestuous marriages, which tie had elsewhere condemned. Wherefore these two points agree perfectly well, that an own-brother was prohibited from marrying his brother’s widow, whilst the next of kin were obliged to raise up seed for the dead, by the right of their relationship, wherever their marriage was otherwise permissible by the enactment’s of the law. On this ground Boaz married Ruth, who had previously been married to his near kinsman; and it is abundantly clear from the history, that the law applied to all the near kinsmen. But if any still contend that own-brothers were included in the number of these, on the same grounds the daughter-in-law must be married by her father-in-law, and the nephew’s wife by the uncle, and even the mother-in-law by the son-in-law, which it is an abomination to speak of. If any object that Er, Onan, and Shelah, the sons of Judah, were own-brothers, and still that Tamar married two of them, the difficulty is easily solved, viz., that Judah, following the common and received practice of the Gentiles, acted improperly in permitting it. It is plain enough, from the histories of all ages, that there were disgusting and shameless mixtures in the marriages of Oriental nations. By evil communications, then, as is ever the case, Judah was led into giving the same wife to his second son as had before been married to the eldest. And, in fact, God expressly says that this offense was rife among the Gentiles, where tie condemns incestuous connections. This, therefore, I still hold to be unquestionable, that, by the law of Moses, marriage with the widow of an own-brother is forbidden.
Bible Cross References
Matthew 14:4 Leviticus 20:21

Verse 17

Bible Cross References
Leviticus 18:18 Leviticus 20:14

Verse 18

John Wesley's Bible Commentary
Thou shalt not take a wife to her sister - Perhaps this text doth not simply forbid the taking one wife to another, but the doing it in such a manner or for such an end, that he may vex or punish, or revenge himself of the former; which probably was a common motive amongst that hardhearted people to do so.
McArther Bible Commentary
while the other is alive. The principle on which the prohibitions are made changes slightly. Instead of avoiding sexual involvement because it would violate a relational connection, this situation defaults to the principle of one person at a time, or while the other is still alive, i.e., it forbids polygamy. Commonly in Egyptian, Chaldean, and Canaanite culture, sisters were taken as wives in polygamous unions. God forbids such, as all polygamy is forbidden by the original law of marriage (see Gen 2:24-25). Moses, because of hard hearts, tolerated it, as did others in Israel in the early stages of that nation. But it always led to tragedy.
Bible Cross References
Leviticus 18:17 Leviticus 18:19

Verse 19

John Wesley's Bible Commentary
As long as she is set apart - No not to thy own wife. This was not only a ceremonial pollution, but an immorality also, whence it is put amongst gross sins, (Ezekiel 18:6) . And therefore it is now unlawful under the gospel.
McArther Bible Commentary
customary impurity. This refers to a woman's menstrual period (cf. Lev 15:24).
Bible Cross References
Leviticus 12:2 Leviticus 15:24 Leviticus 18:18 Leviticus 20:18 2 Samuel 11:4 Ezekiel 22:10

Verse 20

John Calvin Bible Commentary
Ye shall therefore keep my statutesHe here contrasts His Law with the abominations of the Gentiles. The exhibition of His severity, which He had referred to, might indeed have sufficed for the instruction of His people; but in order to influence them more strongly, He at the same time adduces the way pointed out to them in the Law, which would not suffer them to go astray, if only they refused not to follow God. For that the Gentiles, who were destitute of light, should have been drawn aside in every direction was not surprising; but whilst they thus proved their blindness, it behooved true believers, on the contrary, to testify that they were not children of darkness, but of light. And to this Paul seems to allude, when he exhorts believers not to walk, like the Gentiles, “in the vanity of their mind.” (Ephesians 4:17.) On this account God not only commends to them His precepts and statutes, but also His ordinances (custodias,) because He had omitted nothing in the Law which would be useful for the direction of men’s lives. The sum is, that unless they order themselves constantly by the doctrine which enlightens them, the same destruction awaited them also which was about to overwhelm the (Canaanitish) nations.
Bible Cross References
Matthew 5:27 Matthew 5:28 1 Corinthians 6:9 Hebrews 13:4 Leviticus 20:10 Numbers 5:13 Proverbs 6:29

Verse 21

John Wesley's Bible Commentary
Pass through fire - This was done, either by burning them in the fire, or by making them pass between two great fires, which was a kind of consecration of them to that God. Moloch - Called also Milcom, was an idol chiefly of the Ammonites. He seems to be the Saturn of the heathens, to whom especially children and men were sacrificed. This is mentioned, because the neighbours of Israel were most infected with this idolatry, and therefore they are particularly cautioned against it, though under this one instance all other idols and acts, or kinds of idolatry, are manifestly comprehended and forbidden.
McArther Bible Commentary
Molech. This Semitic false deity (god of the Ammonites) was worshiped with child sacrifice (cf. Lev 20:2-5; 1Ki 11:7; 2Ki 23:10; Jer 32:35). Since this chapter deals otherwise with sexual deviation, there is likely an unmentioned sexual perversion connected with this pagan ritual. Jews giving false gods homage gave foreigners occasion to blaspheme the true God.
Bible Cross References
Leviticus 19:12 Leviticus 20:2 Leviticus 20:3 Leviticus 21:6 Deuteronomy 12:31 2 Kings 16:3 2 Kings 21:6 2 Kings 23:10 2 Chronicles 28:3 Jeremiah 7:31 Jeremiah 19:5 Jeremiah 32:35 Ezekiel 20:26 Ezekiel 36:20 Micah 6:7 Malachi 1:12

Verse 22

McArther Bible Commentary
not lie with a male. This outlaws all homosexuality (cf. Lev 20:13; Rom 1:27; 1Co 6:9; 1Ti 1:10). See notes on Gen 19:1-29.
Bible Cross References
Romans 1:27 1 Timothy 1:10 Genesis 19:5 Leviticus 20:13 Deuteronomy 23:18

Verse 23

McArther Bible Commentary
mate with any animal. This outlaws the sexual perversion of bestiality.
Bible Cross References
Exodus 22:19 Leviticus 20:15 Leviticus 20:16 Deuteronomy 27:21

Verse 24

Bible Cross References
Genesis 15:16 Leviticus 18:3 Numbers 35:34 Deuteronomy 9:4 Deuteronomy 18:12 1 Kings 9:7 Ezra 9:1 Psalm 106:39

Verse 25

John Wesley's Bible Commentary
I visit - I am about to visit, that is, to punish.
Bible Cross References
Leviticus 18:26 Leviticus 18:28 Leviticus 20:22 Leviticus 20:23 Numbers 35:34 Deuteronomy 9:5 Deuteronomy 18:12 Deuteronomy 21:23 1 Kings 21:26

Verse 26

John Wesley's Bible Commentary
Nor any stranger - In nation or religion, of what kind soever. For though they might not force them to submit to their religion, yet they might restrain them from the publick contempt of the Jewish laws, and from the violation of natural laws, which, besides the offence against God and nature, were matters of evil example to the Israelites themselves.
Bible Cross References
Leviticus 18:25 Leviticus 18:27

Verse 27

Bible Cross References
Leviticus 18:26 Leviticus 18:28

Verse 28

Bible Cross References
Leviticus 18:25 Leviticus 18:27 Leviticus 18:29 Leviticus 20:22

Verse 29

John Wesley's Bible Commentary
Cut off - This phrase therefore of cutting off, is to be understood variously, either of ecclesiastical, or civil punishment, according to the differing natures of the offences for which it is inflicted.
McArther Bible Commentary
cut off. All the sexual perversions discussed in this chapter were worthy of death, indicating their loathsomeness before God.
Bible Cross References
Leviticus 18:28 Leviticus 18:30

Verse 30

McArther Bible Commentary
were committed before you. Not in their presence, but by the people who inhabited the land before them in time (cf. Lev 18:27), were such sins committed.
Bible Cross References
Leviticus 18:2 Leviticus 18:29 Leviticus 19:1 Leviticus 22:9 Deuteronomy 11:1