Private and Domestic Obligations: Purity in Every Relation of Life

Purity m EVERY RELATION OF LIFE.

“NOT IN THE LUST OF CONCnPISCKNCE, EVEN AS THE GENTILES WHICH KNOW NOT GOD: THAT NO MAN GO BEYOND AND DEFKACD HIS BEOTHEK IN ANY MAT-TEE, BECAUSE THAT THE LOED IS THE AVENGES OF ALL SUCH, AS WE ALSO HAVK FOEEWAENED YOU AND TESTIFIED. FOE GOD HATH NOT CALLED US UNTO UN-CLEANNESS, BUT UNTO HOLINESS.” — 1 Thess. iv. 5-1.

Vers. 1, 2, 8, 4, 5. “And the Lord spake unto Moses, saying. Speak unto the children of &rael, and say unto them, I am the Lord your God. 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. Ye shall do my judgments * and keep mine ordinances, to walk therein: I am the Lord your God. Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the Lord.”

The Lord prefaces the laws he is to lay down in this chapter by very solemn declarations of his sovereignty, “I am Jehovah “and of his relation to them as a reconciled God,” / am your God?’’ He sets before them his

* The general principles and precepts are, o’^’QtttJ^ “Jitdgments;” the “statutes,” nijsn. are special details under these heads. Others say tJBIlJB is what your very nature binds you to observe, and prii what depends on the arbitrary appointment of God.

authority and his constraining love. He knows our frame; and he sees that man resents interference with his liberty in daily life and private actions, more than in anything else; therefore, to silence objection, and to draw the will, he adduces his sovereignty and his love.

Besides, nothing is so directly fitted to subdue lust as a fall recognition of the glorious Godhead and his presence in the soul. The sweetness and blessedness of a present Grod causes a holy, heavenly satisfaction in the soul that altogether banishes impure desire. Hence 2 Peter i. 4, Partakers of the divine nature, having’ escaped the corruption that is in the world through lusty* And in Rom. i. 23, 24, the root of uncleanness is said to be, “They changed the glory of the incorruptible God.” In vers, 25, 26, the origin of vile affections is declared to be, “They changed the truth of God into a lie, and served the creature;” and in ver. 28, 29, it is plainly stated, that their not liking to retain God in their knowledge was the cause of the “things not convenient, unrighteousness, fornication,” that followed.

In ver. 5, he subjoins another motive, namely, life to be found in them. This might mean, here, that God’s appointments are the sinner’s sign-posts, by which he learns how to go to the city of refuge, and how to keep on the way of holiness. But if, as most think, we are to take, in this place, the words “live in them,’^ as meaning “eternal life to be got by them,” the scope of the passage is, that 80 excellent are (yod’s laws, and every special, minute detail of these laws, that if a man were to keep these always and perfectly, the very keeping would bo

* The original implies tlint ‘partakers of the divine nature” are “fieen from — -fugitive* from t/te corruption — the luatful corruption — that it in Vie world.”

CHAPTER XVIII. cl31

eternal life to him. And the quotations in Rom. x. 5,’ and Gal. iii. 12, would seem to determine this to be the true and only sense here.

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

The “nearness of kin,” is sister, mother, daughter; the woman being born of the same flesh as the man is. (Patrick.) The following Latin lines (quoted in Poli Synopsis) sum up the forbidden degrees: —

“Nata, Soror, neptis, matertera, fratris et uxor,
Et patrui conjunx, mater privigna, noverca,
Uxorisque soror, privigni nata, nurusque,
Atque soror patrL?, coujungi lege vitantur.”

The Lord again sets forth his authority in beginning to enter upon the details that follow. By his divine authority he issues these laws. And they are still binding. 1. They are really no more than an amplification of the seventh commandment. The different channels in which lust might flow are pointed out, and then filled up — choked up — by the divine prohibition. 2. They are not ceremonial precepts, and therefore they are permanent in their obligations. They bind all nations, even as does the seventh commandment. 3. They are so truly moral obligations, that in vers. 24, 25, the Canaanites are stamped with infamy for not having recognized and observed them. It is plain, -therefore,* that these laws were in force before the Mosaic ritual existed; and if so, they have patriarchal authority. 4. There is no hint in the New Testament that they have been repealed; but, on the contrary, Paul’s horror, expressed in 1 Cor. v. 1,

* See Bush, ad locum.

unequivocally declares that he recognized the precepts as both moral and divine in their authority.

The Lord would hereby preserve purity and peace throughout the wide circle of domestic intercourse. He wishes perfect confidence and a pure familiarity to prevail among relatives. Having, in former chapters, fenced his own tabernacle, he now fences the tabernacles of men.

Vers. 1, 8. “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. The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.”

Whether thy full mother, or only thy step-mother; and although thy step-mother be now left a widow. The heathen story of Jocasta and CEdipus proves how deep this precept as to the mother is engraven in the nature of man; and not only the divine stigma on Reuben (Gen. XXXV. 22), but even the heathen abhorrence of the same in 1 Cor. v. 1, not so much as named among them,^* show how this same feeling extends to the case of stepmother.

May we not here, from the fact that in this instance human law and feeling among Heathens coincided with the divine, derive light as to the other commandments? If the law of God be thus recognized by the human conscience, in such cases as these, is it not plain that the same conscience will yet testify to all other parts of this holy law in like manner? There is sufficient to prove that the law was once there, and sufficient also to prove that it was displaced. The fragments testify that it was there; yet, being only fragments, they also testify that it was effaced.

Vers. 9, 10, 11. “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. The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt tiot imcover: for theirs is thine own nakedness. The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.”

The case of a sister, legitimate or not, and of a granddaughter, and of a step-sister, i. e., half-sister by the side of the mother — each of these is here taken up. Of course Cain and Abel were not under this law; they married their sisters. Abraham marrying his half-sister, Sarah, is an instance of the unsettled state of the law then, and an instance of what Solon thought might be allowed, viz., the marriage of “ofionuTQioi” but not of” dftofiijTQtoi^^ those who had the same father, but not the same mother. (Gren. xx. 12.) But to prevent a recurrence of these unions, the law is clearly stated for the future. Temporary considerations were allowed by God to supersede these precepts on some occasions; but so strong and binding are they in all other cases, that it would need nothing le.ss than Divine permission to make them justifiable. All this was fitted to set up in families a system of pure domestic peace; intercourse where no impure principles had sway; affection flowing out in a clear stream of disinterested affection. Families on earth should come to a resemblance of the heavenly family, who walk in holy intercourse, receiving from the Father himself, through the Son, an overflowing love. For the love of God to them comes in upon the love they have to one another; and forthwith, as when a massy rock glides down into the bosom of some mountain-pool, there is a gushing over of its waters on every side — on all around.

The case of grandchildren, in vers. 10, 11, has an interesting feature in it. It might happen that after a father’s death, the original family would be broken up. The widow married again, and her new family grew up in youth and beauty. These daughters are like strangers to the original family; still, a relationship has been formed, however slight it appears: these are to be reckoned sisters of the original family. Thus the Lord multiplied the links of connection, and kept connections unbroken. And the more this is done, the less have selfishness and sensuality room to gain strength.

Vers. 12, 13, 14. “Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman. Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman. Thou shalt not uncover the nakedness of thy father’s brother, thou shalt not approach to his wife: she ia thine aunt.”

Here is the case of aunts, paternal and maternal, and the wives of paternal uncles; and, of course, too, a maternal uncle’s wife. This is always understood to include the niece likewise, on the plain principles already stated; and it, of course, includes the case of females not marrying uncle or nephew. The Lord would spread the feelings of relationship widely, and so expand our U!:.- selfish feelings; and all the while he checks and restrains every tendency to what would hinder the free flow of those disinterested feelings.

Vers. 16, 16. “Thou shalt not uncover the nakedness of thy daughterin-law: she is thy son’s wife; thou shalt not uncover her nakedness. Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakcdnesa”

In one particular case, namely, that referred to in Deut. XXV. 5-10, the famous case brought forward to Jesus by the Sadducees, Matt, xxii. 23-26, there is an exception to ver. 16. But that express exception, or proviso, in the particular case, just enforces it the more in all others ;* and that one exception had in view the special object of preserving families and inheritances unbroken, until Messiah should come. Daughters-in-law are reckoned truly daughters, and sisters-in-law really sisters. It seems that when such new relations are formed, God gives the affectionate feeling of kindred to the new relatives, and so cements the social fabric.

Vers. 17, 18.” Thou shalt not uncover the nakedness of a woman and her (laughter, 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. Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, besides the other in her lifetime.’

It appears that Grod is anxious to draw men into as many relationships as possible. Connection so near, with many persons, is well fitted to undo the natural selfishness of men. Men are thus drawn outward to other circles of society; and the circles are none of them isolated, but each touchmg on the other, or passing through it. The disunion of the Fall, and the divisions of Babel, are thus repaired to some degree. And in all we see the traces of the same Father and Elder Brother, who binds together his new family so thoroughly into one wide, yet firmly-knit and compact community.

It is declared to be “horrid wickedness’^ (•”’S!) to marry the daughter of a man’s own step-daughter; much more, then, to marry the step-daughter herself. So, mutatismutandis, in the case of a woman proposing to marry her step-son, or his son. But in ver. 18, there is a difficulty.

* Bush has good remarks on this chapter.

The apparent object is to prohibit such niarriagea as once took place in the case of Jacob, when he married Rachel and Leah in one week. Other laws imply that a sister-in-law must never be married to her brother-in-law; and this verse fortifies society still farther against the practice of taking two sisters simultaneously, i. e., before one or other could stand in the relation of sisterin-law. The words, “in her lifetime” should be joined to the first clause,* “o vex her all her life” — as we see took place in the case of Leah and Rachel. The Lord has a regard even to the personal feelings of the individuals, and to the probable results that might ensue in regard to domestic peace. While he does not positively forbid polygamy, he guards it against further evils that might be introduced. And that the Lord permitted polygamy at all, seems to have been with a typical design.

Our Lord says of it, in Matt. xix. 8, that it was permitted “Because of the hardness of their hearts” This seems to imply that it was acknowledged to be. an imperfection; and, as such, was permitted to remain in Israel, in order to keep them in expectation of a higher and better order of things, resembling far more nearly the order of unfallen Paradise, where there was union between one man and one woman — a shadow of Christ and his Church. The Church’s unholy alliances with the world, its mixed holiness, its imperfections, its inconsistencies, were to be set forth by the one husband with many wives. But, at all events, there was an intended imperfection in the system, pointing forward to the coming of the true Spouse and Bridegroom — Christ and his catholic, yet one united Church.

* So ver. 19, rrnSS. See Bush’s full note on this page, bearing oo the diaputM that have arisen in the American Churches.

IT

sKr Ver. 1

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

By this law, the Lord put a check even on lawful intercourse. There were times when the wife was not to be approached by her own husband. And in Ezek. xxii. 10, the transgression of this law is reckoned one of the marks of Israel’s great corruptions. Every sensual feeling must be subordinated to the Lord’s will; and men must live as the Lord appoints. Their happiness consists in letting their soul flow out in the channel of the Lord’s will.

Vers. 20, 21, 22, 23. “Moreover, thou shalt not lie carnally with thy neighbor’s wife, to defile thyself with her. 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. Thou shalt not lie with mankind as with womankind: it is abomination. 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.”

The word “confusion” means probably” audacious depravity.’’’’* And such is the human heart that all these forms of depravity were not too bad to be anticipated by the Lord, who knew the heart. He knows the virulence of the poisoned spring. The Syrian Hazael wonders that any should fancy, far less say, that he would be capable of a murderous deed; but the Lord Jehovah, looking on the unrenewed heart, forms this estimate of it, even in the case of his own Israel, viz., they might be tempted not only to adultery, ver. 20, and to presentt

* Rosenmuller derives the Hebrew noun jn from the Arabic root, which means “improbus fuit; adulterium commisit.”

f The Septuagint reading here varies from ours. They read lasn “icjwtj “Karpcvuv” and “nia apxovri. Perhaps n’^SSrt means here, aa their children to Molech, in reckless inhumanity, and perhaps in order to be quit of them, ver. 21, by all this bring public reproach on the name of Jehovah (” profaning his name”); yet even beyond this would they go. Some might be led (ver. 22) to the grossest and most shocking lusts, man with man; and (ver, 23) man or woman with beasts. How awful is the Lord’s judgment of the human heart! He believes that an Israelite, though surrounded as an Israelite of course was, with everything that could fence in his morality, might nevertheless have a heart sa foul as to burst all bounds, and transgress all limits, and overflow all banks. “The heart is deceitful above all things, and desperately wicked; who can know it? I the Lord search the heart; I try the reins.” (Jer. xvii. 10.) Surely in an unrenewed soul there is a secret connection with hell and the devil, even as in a regenerate soul there is a secret connection with heaven and with God I

All these safeguards are needed to secure the peace and purity of human society. And this social order is, after all, but an external eflect. What, then, must be needed to produce a real, inward, heart-pervading holiness!

Vers. 24, 25, 26, 27, 28.” Defile not yourselves in any of these things; for in all these the nations are defiled which I cast out before you: and the land is defiled: Uierefore I do visit the iniquity thereof upon it, and the land itself vomiteth out her inhabitants 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 etranger that sojourneth among you; (for all these abominations have the men of the land done, which were before you, and the

Gesenlus flunks, simply to present to, though that implied, of course, paasbg them through the fire in his honor. Some suppose, from 2 Kings zvi. 8, that Hezekiah bad been thus dedicated.

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land is defiled;) that the land spue you not also, when ye defile it, as it spued out the nations that were before you.”

The land was to be cleared of its inhabitants who had committed these sins. Iniquity done in its secret places was crying to Grod for vengeance, and the land itself was loathing the foul sins it was compelled to bear — the land itself was “spuing out”* the people.

Again we see, as at the beginning of the chapter, that these precepts have all of them a place in the conscience. The law is written on the heart even of these Canaanites; and for resisting that law they are punished.

See, again, how even a smaller degree of light renders a man liable to judgment. Canaan suffers for its guilt, though the law was not given in words and in writing to them. How evident, then, that the slightest glimmer of Gospel light will add tremendous force to the responsibilities of every one of us!

Vers. 29, 30. “For whosoever shall commit any of these abominations, even the souls that commit them shall be cut off from among the people. 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.”

If the people of Israel at large fell into these sins, then they were to be treated as the Canaanites. If indi-

* What lukewarmness is in His sight may be inferred from the use of this expression in Rev. iii. 16, the very expression applied to the most abominable state of society that could be imagined! O man, are you ])leasing the world? Are you content with a hope? Are you going as far as possible to meet the world? Are you a decent, moral, nay, highly respected professor, who avoids being over-zealous? Satisfied with being saved, though left unholy? Are you trying to gain both worlds? Are you thinking to walk on to heaven in a way that a scoffing world will not discover? Then, tremble! He will as assuredly spue thee out of hia mouth, as if thou hadst all the lust of lustful Canaan!

340 PRIVATE Ain) DOMESTIC OBLIGATIONS.

vidual cases occurred, these souls were to be immediately punished. They are to watch against the first symptoms. “Obsla principiis.” In the case of Benjamin — a whole tribe — taking part with Gibeah, they were compelled to act upon these commands to the extent of not only excommunicating them, but even cutting them off with the sword.

It was needful thus to denounce vice of every shape, ere Israel took possession of such a land. It was so not only that the memory of former days might be used to benefit them, but because it was a land where natural scenery — groves and vales and green trees — were all abused by former inhabitants to favor lust. Its delicious climate and luxuriant fruits, if unsanctified, might tend to excite the gratification of fleshly lusts, like as did the fulness of Sodom. (Ezek. xvi. 49.) Plenty and peace are safe for us only when our souls are partakers of Divine holiness. IsraeVs land combined these two things, and so was the type of the “New Earth wherein dwelleth righteousness.” It was a land flowing with milk and honey; and at the same time peopled by a nation whose heart felt the love and whose consciences bowed to the law of Jehovah.

EBAL AND OERIZZIM.

Perhaps it was in order to purify the land from these abominations, in a manner, or solemnly to pledge Israel at their entrance on it not to share in the sins of the former inhabitants, that that transaction mentioned twice, Deut. xi. 29, 30, and xxvii. was appointed to take place. It is recorded as having taken place, Joshua viii.

When they had penetrated into the very midst of the land, and had it all before them in consequence of the taking of Ai, there were preparations made to pledge the people to a holy occupation of these seats of former lewdness. It was to take place in the valley between Ebal and Gerizzim, a valley which is a mile broad at an average, and beautifully adapted for a large assembly. Besides, Jacob’s well and Joseph’s tomb had made it well known. Accordingly, the camp moved hither. Six tribes were posted along the base, and perhaps a little way up the sides, of fertile G-erizzim, “the hill of reapers f and these, as they stood amid the luxuriance of the spot, were to seal the blessings pronounced, with their united” Anient The other six tribes were posted along the base,* and a little way up the slope of the bleak and frowning Ebal,t to respond to the curses. In the midst of the valley stood the ark of Grod, and around it the priests, with the judges, officers, and elders. A solemn silence spread over all; deep suspense and awe rested on the vast assembly.

Joshua then proceeded to erect on Ebal an altar of stone, unadorned, and so the better fitted to typify Him who had no attraction to the carnal eye. Burnt-offerings and peace-ofFerings were presented on it to the Lord; and Israel’s conscience bathed in the peace-speaking blood. Thereafter, while the fire still blazed, Joshua wrote on the side of this altar, which faced the whole assembly, a copy of the law I It was clear and distinct; the holy law on the altar’s sides! And no sooner was this done, than the priest at the ark prepared to utter the blessing and the curse.

* is Deut. xxvii. 12, and Joshua is still more express, f Which, according to Gesenius, means “Void of leaves.”

Those nearest the hill of Gerizzim uttered the bless« ings, one by one; and were distinctly heard by the six tribes on that side the valley. At each utterance the tribes responded “ilme«;” and the voice of the host floated over the valley.

Next, those priests nearest Ebal uttered the curses, one by one. But will Israel say “Amen?” Will their soul not tremble? Have they ever already incurred the curse? The six tribes, who hear the utterance of each awful curse, hesitate not to respond “Jlwen, amen.” It is like the “Hallelujah” over the smoke of torment. The whole camp feels the awe of Jehovah’s holy law.

But we see how it is that they are able to respond so calmly even to the curse. Their eyes can rest on that altar on Ebal, while Ebal’s curses float along the vale. Do they not see in that altar the blood of sacrifice? Do they not see the peace-offering? And more than all, do they not see the law, the very law the violation of which insures the curse, written on that altar’s side, and brightly shone upon by these flames of sacrifice? This is sufficient to give peace. There is the law, receiving honor from the sacrifice; illuminated by the flame and blaze of sacrifice, as well as written on the altar’s side. Here, then, is the law honored and magnified by that atonement which their guilty consciences have free access to use.

It is with our eye on the law thus honored by the sacrifice that we can bear to hear its whole demands made. It is when we see its curse exhausted on the victim, while all the time its every sentence shines brightly to view, it is then we can so calmly respond, “Amen, amen I” We can look on Ebal, and hear Ebal’s

f curse, as fearlessly as if it were G-erizzim’s beauty, and Grerizzim’s blessing.

And thus they depart, feeling that the way of pardon — the sacrifice — the peace-offering — has itself left the law’s majesty and authority impressed on their soul. Israel must depart to their cities, carrying with them that day’s solemn views of the holy law, which they will tell to their children’s children. And the land shall bo full of men who “love righteousness and hate iniquity” — the law of Jehovah on their hearts.