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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke · 1831

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Leviticus Глава 18 서론

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Matthew Henry's Complete Commentary

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Here is, I. A general law against all conformity to the corrupt usages of the heathen, Le 18:1-5. II. Particular laws, 1. Against incest, Le 18:6-18. 2. Against beastly lusts, and barbarous idolatries, Le 18:19-23. III. The enforcement of these laws from the ruin of the Canaanites, Le 18:24-30.

Adam Clarke's Commentary and Critical Notes on the Bible

Leviticus 18 Introduction

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The people are commanded to avoid the doings of the Egyptians and Canaanites, Leviticus 18:1-3. They are to do God's judgments, and to keep his ordinances, that they may live, Leviticus 18:4, Leviticus 18:5. Marriages with those who are near of kin are prohibited, Leviticus 18:6. None to marry with his mother or step-mother, Leviticus 18:7, Leviticus 18:8; with his sister or step-sister, Leviticus 18:9; with his grand-daughter, Leviticus 18:10; nor with the daughter of his step-mother, Leviticus 18:11; nor with his aunt, by father or mother, Leviticus 18:12, Leviticus 18:13; nor with his uncle's wife, Leviticus 18:14; nor with his daughter-in-law, Leviticus 18:15; nor sister-in-law, Leviticus 18:16; nor with a woman and her daughter, son's daughter, or daughter's daughter, Leviticus 18:17; nor with two sisters at the same time, Leviticus 18:18. Several abominations prohibited, Leviticus 18:19-23, of which the Canaanites, etc., were guilty, and for which they were cast out of the land, Leviticus 18:24, Leviticus 18:25. The people are exhorted to avoid these abominations, lest they be treated as the ancient inhabitants of the land were treated, and so cast out, Leviticus 18:26-28. Threatenings against the disobedient, Leviticus 18:29, and promises to the obedient, Leviticus 18:30.

John Gill's Exposition of the Bible

Leviticus 18 Introduction

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INTRODUCTION TO Leviticus 18

In this chapter the Israelites are directed in general not to imitate the customs and practices of the Egyptians and Canaanites, but to keep the ordinances, statutes, and judgments of the Lord, Leviticus 18:1; and they are instructed particularly to avoid incestuous marriages, Leviticus 18:6; carnal copulation with a menstruous woman, Leviticus 18:19; adultery, Leviticus 18:20; letting any of their seed pass through the fire to Molech, Leviticus 18:21; sodomy, Leviticus 18:22; and bestiality, Leviticus 18:23; and they are deterred from these things by observing to them the pollution and destruction which they brought on the inhabitants of Canaan, and would bring the same on them should they commit them, Leviticus 18:24.

Cambridge Bible for Schools and Colleges

Leviticus 18 Introduction

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Chs. 18–20. Laws dealing with various Moral Subjects

These three chs. contain features common to two or all three of them, which are found nowhere else in the Pentateuch. Such are (1) a collection of laws combined with a hortatory introduction and summary (Leviticus 18:1-5; Leviticus 18:24-30, Leviticus 19:2; Leviticus 19:37, Leviticus 20:1-8; Leviticus 20:22-26), (2) the prohibition of magic (Leviticus 19:26; Leviticus 19:31, Leviticus 20:6; Leviticus 20:27), (3) reference to Molech worship (Leviticus 18:21, Leviticus 20:1-5). Paton (Hebraica, x. [1894] iii ff.) considers that ch. 20 does not present an independent code or recension, but is a hortatory exposition based on chs. 17–19 by a later editor. At all events, the amount of repetition coupled with a variation in expressions in ch. 20 as compared with the three preceding it affords sufficient evidence that the two groups of laws are not in their present form the work of one writer.

Ch. Leviticus 18:1-30. Prohibition of Unlawful Marriages and Unchastity, and of Molech Worship

The introductory clause as far as ‘and say unto them’ is all that belongs to the final revision. The style of Rh[63] appears in Leviticus 18:2 b–5 and in Leviticus 18:24-30; the repetition of the same phrases and the brevity of expression in Leviticus 18:7-23 shew that they form a Torah on social relations which has been included by Rh[64] in his collection. The second person sing is employed throughout Leviticus 18:7-23, the plural in Leviticus 18:6 seems to distinguish it as an introduction added by Rh[65]; cp. the plural in Leviticus 18:3-5 and Leviticus 18:24-30.

[63] A Reviser who combined laws taken mainly from existing codes with a hortatory and warning element.

[64] A Reviser who combined laws taken mainly from existing codes with a hortatory and warning element.

[65] A Reviser who combined laws taken mainly from existing codes with a hortatory and warning element.

Paton (J. Bibl. Lit. xvi. [1897] pp. 43 ff.) takes ‘I am Jehovah your God’ in Leviticus 18:2 as the conclusion of ch. 17 which he regards as a pentad (or Torah made up of a fivefold prohibition) on sacrifice. He considers Leviticus 18:3-5 as a second pentad enjoining allegiance to Jehovah, and concluding with ‘I am the Lord.’ He also divides the rest of the chapter into two decalogues:

Leviticus Глава 18 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Le 18:1-30.

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Le 18:1-30.

UNLAWFUL MARRIAGES.

John Gill's Exposition of the Bible

Leviticus 18:1

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And the Lord spake unto Moses,.... He continued speaking to him, after he had delivered to him the laws respecting the day of atonement, and the bringing of the sacrifices to the door of the tabernacle, and particularly concerning the Israelites not worshipping devils, as they had done in Egypt: the Lord proceeds to deliver out others, the more effectually to guard against both the immoral and idolatrous practice, of the Egyptians and Canaanites:

saying, as follows.

Matthew Poole's Annotations upon the Holy Bible

Leviticus 18:1

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Israelites not to live after the customs of the Egyptians or Canaanites, but according to God’s institutions, Leviticus 18:1-5. To abstain from incestuous marriages, Leviticus 18:6-18; and copulation with a menstruous woman, Leviticus 18:19; and adultery, Leviticus 18:20; and offering children to Moloch, Leviticus 18:21; and all unnatural copulation with man or beast, Leviticus 18:22,23. These things the nations do; and the land is defied, and God is provoked; and they who do those things shall die: but God was their Lord, Leviticus 18:24-30.

No text from Poole on this verse.

The Pulpit Commentary

Leviticus 18:1

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SECTION III.

CHAPTER 18. MORAL UNCLEANNESS AND ITS PUNISHMENT. This being the subject of the three following chapters (chapters 18-20), they naturally form a sequence to chapters 11-17, which have dealt with ceremonial uncleanness and its purification. It is a remarkable thing that, except by implication in connection with the sin offerings and the trespass offerings and the ceremonies of the Day of Atonement, there has not yet been a single moral precept, as such, in the Book of Leviticus, and there has been very little recognition of sin as distinct from pollution. All has been ceremonial. But the ceremonial is typical of the moral, and from the consideration of ceremonial uncleanness and its remedy, we now proceed to the consideration of moral uncleanness and its penalty. It is to be noticed too that, while the ensuing laws are commanded as the positive injunction of God (verses 2, 30), which of itself is sufficient to give them their authority and force, they are still founded, like the ceremonial prohibitions, upon the feelings of repugnance implanted in the mind of man. To enter into the marriage relation with near relatives is abhorrent to a sentiment in mankind so widely spread that it may be deemed to have been originally universal, and the same abhorrence is entertained towards other foul sins of lust. Ugliness, which creates disgust by its ugliness, symbolizes sin; immorality, which inspires abhorrence by its immoral character, proves itself thereby to be sin. The section deals first with sin in the marriage relation, next with sexual impurities connected with marriage, then with other cases of immorality, and lastly with the penalties inflicted on these sins in their character of crimes. Verses 1-5 form an introduction to the Hebrew code of prohibited degrees of marriage and of forbidden sins of lust. The formal and solemn declaration, I am the Lord your God, is made three times in these five verses. This places before the people the two thoughts:

  1. That the Lord is holy, and they ought to be like him in holiness;

  2. That the Lord has commanded holiness, and they ought to obey him by being holy. Because the Lord is their God, and they are his people, they are, negatively, to refrain from the vicious habits and lax customs prevalent in the land of Egypt wherein they dwelt, and in the land of Canaan whither they were going, the sensuality of which is indirectly condemned by the injunctions which command purity in contrast to their doings; and, positively, they are to keep God's statutes, and his judgments, as laid down in the following code, which if a man do, he shall live in them. The latter clause is of special importance, because it is repeated in the same connection by Ezekiel (Ezekiel 20:11, 13, 21), and in the Levitical confession in the Book of Nehemiah (Nehemiah 9:29), and is quoted by St. Paul in a controversial sense (Romans 10:5; Galatians 3:12). Its full meaning is that by obedience to God's commands man attains to a state of existence which alone deserves to be called true life - "the life which connects him with Jehovah through his obedience" (Clark). And this involves the further truth that disobedience results in death. Accordingly, St. Paul uses the text as being the testimony of the Law with regard to itself, that salvation by it is of works in contrast with faith. (Cf. Luke 10:28.) We have no evidence to tell us what were the doings of the land of Canaan in respect to the marriage relation, but this chapter is enough to show that the utmost laxity prevailed in it, and we may be sure that their religious rites, like those of Midian (Numbers 25), were penetrated with the spirit of licentiousness. With regard to the doings of the land of Egypt, we have fuller information. We know that among the Egyptians marriage with sisters and half-sisters was not only permissible, but that its propriety was justified by their religious beliefs, and practiced in the royal family (Died. Sic., 1:27; Die. Cass., 42). Other abominations condemned in this chapter (verse 23) also, as we know, existed there (Herod., 2:46), and if queens could be what in later times Cleopatra was, we may imagine the general dissoluteness of the people. Among Persians, Medes, Indians, Ethiopians and Assyrians, marriage with mothers and daughters was allowed, and from the time of Cambyses, marriage with a sister was regarded as lawful (Herod., 3:31). The Athenians and Spartans permitted marriage with half-sisters. All these concessions to lust, and ether unclean acts with which the heathen world was full (verse 22; Romans 1:27), were fallings away from the law of purity implanted in the heart of man and now renewed for the Hebrew people.