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meats offered to idols (xvii. 8, 9); blood (xvii. 10–13); things strangled (xvii. 15); πορνεία,[1] or unlawful concubitage (xviii. 26). On this ground, I believe that the prohibitions of Leviticus xviii. are binding on all Christians, and that the prohibitions refer not merely to marriage, but to all carnal intercourse with the prohibited persons, whether openly illicit or under the name and form of marriage, except as allowed or commanded by God. I agree, further, with those who interpret the word "woman" or "wife" in these prohibitions as comprehending widowhood, so that these females are prohibited, not only during the life of their husbands, but absolutely and for ever. And, lastly, I admit, that from the prohibited marriages enumerated, compared with other parts of the Divine legislation, others not enumerated may be judged lawful or unlawful.
Granting, then, that the marriage laws in Lev. xviii. were received from the Apostles as binding upon Christians, the question arises, In what sense did the Apostolic Churches understand them? Did they receive them as they were generally understood by the Jewish people?—or did they receive a special interpretation, contradicting that common reception, if it were wrong? With regard to the sense put upon these laws, I find that only on one verse, the 18th, is there any serious controversy. Here there is an important divergency of opinion, both as to the translation and the sense. Some translate, as the English version in the text, "Neither shalt thou take a wife to her sister to vex her, to uncover her nakedness, beside the other in her life-time," and infer from the words, "in her life-time,"
- ↑ I take πορνεία not of simple fornication only, but in the Hellenistic sense, of all unlawful concubitage. See Spencer, "De Legibus Hebræorum," lib. ii., c. 1, s. 2, & c. iii., s. 4, where he discusses the question, Cur scilicet apostoli quatuor ilia, simul et conjunctim, prohibuerint? Comp. Selden, "De Jur. Nat. & Gent.," cap. xii.
