Leviticus 20:11

Lev 20:27. Verse 2 That giveth any of his seed unto Molech - To what has been said in the note on Lev 18:21 (note), we may add, that the rabbins describe this idol, who was probably a representative or emblematical personification of the solar influence, as made of brass, in the form of a man, with the head of an ox; that a fire was kindled in the inside, and the child to be sacrificed to him was put in his arms, and roasted to death. Others say that the idol, which was hollow, was divided into seven compartments within; in one of which they put flour, in the second turtle-doves, in the third a ewe, in the fourth a ram, in the fifth a calf, in the sixth an ox, and in the seventh a child, which, by heating the statue on the outside, were all burnt alive together. I question the whole truth of these statements, whether from Jewish or Christian rabbins. There is no evidence of all this in the sacred writings. And there is but presumptive proof, and that not very strong, that human sacrifices were at all offered to Molech by the Jews. The passing through the fire, so frequently spoken of, might mean no more than a simple rite of consecration to the service of this idol. Probably a kind of ordeal was meant, the persons passing suddenly through the flame of a large fire, by which, though they might be burnt or scorched, yet they were neither killed nor consumed. Or they might have passed between two large fires, as a sort of purification. See the notes on Lev 20:14; See the notes on Lev 18:21. Caesar, in his history of the Gallic war, lib. vi., c. 16, mentions a custom of the Druids similar to this. They made an image of wickerwork, enclosed those in it whom they had adjudged to death, and, setting the whole on fire, all were consumed together. Verse 6 Familiar spirits - See the notes on Lev 19:31; and Exo 22:18 (note). Verse 9 Curseth his father or his mother - See the notes on Gen 48:12, and Exo 20:12 (note). He who conscientiously keeps the fifth commandment can be in no danger of this judgment. The term יקלל yekallel signifies, not only to curse, but to speak of a person contemptuously and disrespectfully, to make light of; so that all speeches which have a tendency to lessen our parents in the eyes of others, or to render their judgment, piety, etc., suspected and contemptible, may be here included; though the act of cursing, or of treating the parent with injurious and opprobrious language, is that which is particularly intended. Verse 10 Committeth adultery - To what has been said in the note on See Exo 20:14 (note), we may add, that the word adultery comes from the Latin adulterium, which is compounded of ad, to or with, and alter, another, or, according to Minshieu, of ad alterius forum, he that approaches to another man's bed. Verse 12 They have wrought confusion - See Leviticus 18, and especially the note on Lev 18:6 (note). Verse 14 They shall be burnt with fire - As there are worse crimes mentioned here, (see Lev 20:11 and Lev 20:17 ), where the delinquent is ordered simply to be put to death, or to be cut off, it is very likely that the crime mentioned in this verse was not punished by burning alive, but by some kind of branding, by which they were ever after rendered infamous. I need not add that the original, באש ישרפו baesh yishrephu, may, without violence to its grammatical meaning, be understood as above, though in other places it is certainly used to signify a consuming by fire. But the case in question requires some explanation; it is this: a man marries a wife, and afterward takes his mother-in-law or wife's mother to wife also: now for this offense the text says all three shall be burnt with fire, and this is understood as signifying that they shall be burnt alive. Now the first wife, we may safely presume, was completely innocent, and was legally married: for a man may take to wife the daughter if single, or the mother if a widow, and in neither of these cases can any blame attach to the man or the party he marries; the crime therefore lies in taking both. Either, therefore, they were all branded as infamous persons, and this certainly was severe enough in the case of the first wife; or the man and the woman taken last were burnt: but the text says, both he and they; therefore, we should seek for another interpretation of they shall be burnt with fire, than that which is commonly given. Branding with a hot iron would certainly accomplish every desirable end both for punishment and prevention of the crime; and because the Mosaic laws are so generally distinguished by humanity, it seems to be necessary to limit the meaning of the words as above. Verse 16 If a woman approach unto any beast - We have the authority of one of the most eminent historians in the world, Herodotus, to say that this was a crime not unknown in Egypt; yea, that a case of this nature actually took place while he was there. Εγενετο δ' εν τῳ νο μῳ τουτῳ επ' εμευ τουτο το τερας, Γυναικι Τραγος εμισγετο αναφανδον. Τουτο ες επιδειξιν ανθρωπων απικετο. - Herod. in Euterp., p. 108. Edit. Gale, Lond. 1679. "In this district, within my own recollection, this portentous business took place: a goat coupled so publicly with a woman that every person knew it," etc. After this, need we wonder that God should have made laws of this nature, when it appears these abominations were not only practiced among the Egyptians, but were parts of a superstitious religious system? This one observation will account for many of those strange prohibitions which we find in the Mosaic law; others, the reasons of which are not so plain, we should see the propriety of equally, had we ampler historic records of the customs that existed in that country. Verse 22 The land, whither I bring you to dwell therein, spue you not out - See this energetic prosopopoeia explained in the note on Lev 18:25 (note). From this we learn that the cup of the iniquities of the Canaanitish nations was full; and that, consistently with Divine justice, they could be no longer spared. Verse 24 A land that floweth with milk and honey - See this explained Exo 3:8 (note). Verse 25 Between clean beasts and unclean - See the notes on Leviticus 11 (note). Verse 27 A familiar spirit - A spirit or demon, which, by magical rites, is supposed to be bound to appear at the call of his employer. See the notes on Gen 41:8; Exo 7:11 (note), Exo 7:22 (note), Exo 7:25 (note); and Lev 19:31 (note). From the accounts we have of the abominations both of Egypt and Canaan, we may blush for human nature; for wherever it is without cultivation, and without the revelation of God, it is every thing that is vile in principle and detestable in practice. Nor would any part of the habitable globe materially differ from Egypt and Canaan, had they not that rule of righteousness, the revealed Law of God, and had not life and immortality been brought to light by the Gospel among them. From these accounts, for which we could easily find parallels in ancient Greece and Italy, we may see the absolute need of a Divine revelation, without which man, even in his best estate, differs little from the brute. Introduction The priests shall not mourn for the dead, except for near relatives, such as mother, father, son, daughter, and sister if a virgin, Lev 21:1-4. They shall not shave their heads nor beards, nor make any cuttings in the flesh, because they are holy unto God, Lev 21:5, Lev 21:6. A priest shall not marry a woman who is a whore, profane, or divorced from her husband, Lev 21:7, Lev 21:8. Of the priest's daughter who profanes herself, Lev 21:9. The high priest shall not uncover his head, or rend his clothes, Lev 21:10; nor go in unto a dead body, Lev 21:11; nor go out of the sanctuary, Lev 21:12. Of his marriage and off-spring, Lev 21:13-15. No person shall be made a priest that has any blemish nor shall

10 And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbour's wife, the adulterer and the adulteress shall surely be put to death. 11 And the man that lieth with his father's wife hath uncovered his father's nakedness: both of them shall surely be put to death; their blood shall be upon them. 12 And if a man lie with his daughter in law, both of them shall surely be put to death: they have wrought confusion; their blood shall be upon them. 13 If a man also lie with mankind, as he lieth with a woman, both of them have committed an abomination: they shall surely be put to death; their blood shall be upon them. 14 And if a man take a wife and her mother, it is wickedness: they shall be burnt with fire, both he and they; that there be no wickedness among you. 15 And if a man lie with a beast, he shall surely be put to death: and ye shall slay the beast. 16 And if a woman approach unto any beast, and lie down thereto, thou shalt kill the woman, and the beast: they shall surely be put to death; their blood shall be upon them. 17 And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a wicked thing; and they shall be cut off in the sight of their people: he hath uncovered his sister's nakedness; he shall bear his iniquity. 18 And if a man shall lie with a woman having her sickness, and shall uncover her nakedness; he hath discovered her fountain, and she hath uncovered the fountain of her blood: and both of them shall be cut off from among their people. 19 And thou shalt not uncover the nakedness of thy mother's sister, nor of thy father's sister: for he uncovereth his near kin: they shall bear their iniquity. 20 And if a man shall lie with his uncle's wife, he hath uncovered his uncle's nakedness: they shall bear their sin; they shall die childless. 21 And if a man shall take his brother's wife, it is an unclean thing: he hath uncovered his brother's nakedness; they shall be childless. Sins against the seventh commandment are here ordered to be severely punished. These are sins which, of all others, fools are most apt to make a mock at; but God would teach those the heinousness of the guilt by the extremity of the punishment that would not otherwise be taught it. I. Lying with another man's wife was made a capital crime. The adulterer and the adulteress that had joined in the sin must fall alike under the sentence: they shall both be put to death, v. 10 . Long before this, even in Job's time, this was reputed a heinous crime and an iniquity to be punished by the judges, Job xxxi. 11 . It is a presumptuous contempt of an ordinance of God, and a violation of his covenant, Prov. ii. 17 . It is an irreparable wrong to the injured husband, and debauches the mind and conscience of both the offenders as much as any thing. It is a sin which headstrong and unbridled lusts hurry men violently to, and therefore it needs such a powerful restraint as this. It is a sin which defiles a land and brings down God's judgments upon it, which disquiets families, and tends to the ruin of all virtue and religion, and therefore is fit to be animadverted upon by the conservators of the public peace: but see John viii. 3-11 . II. Incestuous connections, whether by marriage or not. 1. Some of them were to be punished with death, as a man's lying with his father's wife, v. 11 . Reuben would have been put to death for his crime ( Gen. xxxv. 22 ) if this law had been then made. It was the sin of the incestuous Corinthian, for which he was to be delivered unto Satan, 1 Cor. v. 1 , 5 . A man's debauching his daughter-in-law, or his mother-in-law, or his sister, was likewise to be punished with death, v. 12 , 14 , 17 . 2. Others of them God would punish with the curse of barrenness, as a man's defiling his aunt, or his brother's wife ( v. 19-21 ): They shall die childless. Those that keep not within the divine rules of marriage forfeit the blessings of marriage: They shall commit whoredom, and shall not increase, Hos. iv. 10 . Nay it is said, They shall bear their iniquity, that is, though they be not immediately cut off by the hand either of God or man for this sin, yet the guilt of it shall lie upon them, to be reckoned for another day, and not be purged with sacrifice or offering. III. The unnatural lusts of sodomy and bestiality (sins not to be mentioned without horror) were to be punished with death, as they are at this day by our law, v. 13 , 15 , 16 . Even the beast that was thus abused was to be killed with the sinner, who was thereby openly put to the greater shame: and the villany was thus represented as in the highest degree execrable and abominable, all occasions of the remembrance or mention of it being to be taken away. Even the unseasonable use of the marriage, if presumptuous, and in contempt of the law, would expose the offenders to the just judgment of God: they shall be cut off, v. 18 . For this is the will of God, that every man should possess his vessel (and the wife is called the weaker vessel) in sanctification and honour, as becomes saints.