Leviticus · Chapter 14

Verse 1. The priests having been instructed in the foregoing chapter how to judge of the leprosy, are here directed concerning the kinds and manner of those sacrifices and ceremonies which were requisite for the legal purification of the leper, after the priest judged him to be healed, in order that he might be readmitted to the civil and religious privileges of the Jewish community.

V. 2. He shall be brought to the priest-Not into the priest’s house, but to some place without the camp or city, which the priest shall appoint.

Verse 2. He shall be brought to the priest — Not to the priest’s tent or house, but to some place without the camp, or city, where the priest should appoint to meet him.

2. He shall be brought unto the priest — Here is intimated the intervention of a third party, a mediator, to bring the case unto the knowledge of the priest. The Holy Spirit draws penitent sinners to Jesus, the cleansing Priest. When he healed lepers in his earthly ministry he sent them to the priests, that their office might be honoured, their sacrificial perquisites secured to them, and the cure be authenticated by their endorsement. The priest shall go forth — The leper was forbidden to come into the camp until he had been officially pronounced cleansed. Jesus descended from a holy heaven to cleanse and lead once leprous souls from earth to glory.

V. 3. Healed by God-For God alone did heal or cleanse him really, the priest only declaratively.

Verse 3. The priest shall go forth out of the camp] As the leper was separated from the people, and obliged, because of his uncleanness, to dwell without the camp, and could not be admitted till the priest had declared that he was clean; hence it was necessary that the priest should go out and inspect him, and, if healed, offer for him the sacrifices required, in order to his re-admission to the camp. As the priest alone had authority to declare a person clean or unclean, it was necessary that the healed person should show himself to the priest, that he might make a declaration that he was clean and fit for civil and religious society, without which, in no case, could he be admitted; hence, when Christ cleansed the lepers, Matthew 8:2-4, he commanded them to go and show themselves to the priest, &c.

Verse 3. Healed — By God, for God alone did heal or cleanse him really, the priest only declaratively.

Verse 3. The plague of leprosy. This loathsome disease rendered the body torpid, and severely depressed the spirits, as is affirmed by our learned travellers in the east. It commences with white spots on the hands and feet, or on the face, assuming gradually a scaly appearance. It spreads up the arms and legs; in its progress the joints become less active, the skin swells, and the pulse is lowered. In more stubborn cases the flesh looks like that of horses, when said to have greasy heels. The disease having exhausted the more vital principles of the part affected, dries up, and afterwards breaks out in fresh places; so that its whole progress is the slow and certain march of death.

3. Healed — See introductory remarks.

V. 4. Two birds-The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification. Clean-Allowed for food and for sacrifice. Cedar-wood-A stick of cedar, to which the hyssop and one of the birds was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now freed from that corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible. Scarlet-A thread of wool of a scarlet colour, to represent both the leper’s sinfulness, and the blood of Christ, and the happy change of the leper’s colour and complexion, which before was wan and loathsome, now sprightly and beautiful. Hyssop-The fragrant smell of which, signified the cure of the leper’s ill scent.

Verse 4. Two birds alive and clean, &c.] Whether these birds were sparrows, or turtledoves, or pigeons, we know not; probably any kind of clean bird, or bird proper to be eaten, might be used on this occasion, though it is more likely that turtle-doves or pigeons were employed, because these appear to have been the only birds offered in sacrifice. Of the cedarwood, hyssop, clean bird, and scarlet wool or fillet, were made an aspergillum, or instrument to sprinkle with. The cedar-wood served for the handle, the hyssop and living bird were attached to it by means of the scarlet wool or crimson fillet. The bird was so bound to this handle as that its tail should be downwards, in order to be dipped into the blood of the bird that had been killed. The whole of this made an instrument for the sprinkling of this blood, and when this business was done, the living bird was let loose, and permitted to go whithersoever it would. In this ceremony, according to some rabbins, “the living bird signified that the dead flesh of the leper was restored to soundness; the cedar-wood, which is not easily corrupted, that he was healed of his putrefaction; the scarlet thread, wool, or fillet, that he was restored to his good complexion; and the hyssop, which was purgative and odoriferous, that the disease was completely removed, and the bad scent that accompanied it entirely gone.” Ainsworth, Dodd, and others, have given many of these rabbinical conceits. Of all these purifications, and their accompanying circumstances, we may safely say, because authorized by the New Testament so to do, that they pointed out the purification of the soul through the atonement and Spirit of Christ; but to run analogies between the type and the thing typified is difficult, and precarious. The general meaning and design we sufficiently understand; the particulars are not readily ascertainable, and consequently of little importance; had they been otherwise, they would have been pointed out.

Verse 4. Two birds — The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification. Alive and clean — Allowed for food and for sacrifice. Cedar-wood — A stick of cedar, to which the hyssop and one of the birds were tied by the scarlet thread. Cedar seems to be chosen, to denote that the leper was now freed from that corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible. Scarlet — A thread of wool of a scarlet colour, to represent both the leper’s sinfulness, and the blood of Christ, and the happy change of the leper’s colour and complexion, which before was wan and loathsome, now sprightly and beautiful. Hyssop — The fragrant smell of which signified the cure of the leper’s ill scent.

Ver. 4. Two birds. Two sparrows, as many copies read.

4. Command to take for him — Literally, the priest shall command, and he (the leper) shall take for him, cleansing himself. The leper was not to be perfectly passive in his being cleansed, but he was enjoined to co-operate with the priest. Thus the sinner is to present by faith the blood of Christ with which he is to be purified. Two birds — Of any kind, provided they be clean, that is, fit for food. Leviticus 11:13-28. The Vulgate says passeres, sparrows. If limited to these the word “clean” would be out of place, since individuals would be clean if their species were so. The Seventy use a diminutive form, “little birds.” Tradition adds that they must not be reared in a cage, but wild birds. Cedar wood — The piece, according to Jewish law, was to be long enough to constitute a handle. The oxyderus, or Phenician juniper, which abounds in the Sinaitic Peninsula, is doubtless intended. Vitruvius speaks of the antiseptic properties of the oil of juniper. It may well typify the keeping power of divine grace. 1 Peter 1:5. Scarlet — Here is an attribute without a substance, which must be supplied — wool, the Seventy, “spun wool.” The colour is properly crimson obtained from the coccus insect found on the boughs of the ilex. Furst suggests that the proper translation in this place is, a crimson piece of cloth, in which to enfold the hyssop and cedar wood. This colour sometimes symbolizes mortal sins. Isaiah 1:18. It may here typify the blood of the Lamb, faith in which makes sinners whiter than snow. Revelation 7:14. Hyssop — Hebrew ezob. See Exodus 12:22, note. Later researches identify it with the origanum maru, a plant of a highly aromatic odour, many stalks growing from one root so that the hand could easily gather in a single grasp a bunch all ready for use. It grows on the walls of all the terraces in Syria and Palestine. But Stanley and Tristram argue for the caper, or asaf, as the same as the ezob.

V. 5. Killed-By some other man. The priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined. In an earthen-vessel-That is, over running water put in an earthen-vessel-Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signify Christ, who came by water and blood, 1 John 5:6. The running water, that is, spring or river water by its liveliness and motion did fitly signify the restoring of liveliness to the leper, who was in a manner dead before.

Verse 5. Over running water.] Literally, living, that is, spring water. The meaning appears to be this: Some water (about a quarter of a log, an eggshell and a half full, according to the rabbins) was taken from a spring, and put into a clean earthen vessel, and they killed the bird over this water, that the blood might drop into it; and in this blood and water mixed, they dipped the instrument before described, and sprinkled it seven times upon the person who was to be cleansed. The living or spring water was chosen because it was purer than what was taken from pits or wells, the latter being often in a putrid or corrupt state; for in a ceremony of purifying or cleansing, every thing must be as pure and perfect as possible.

Verse 5. That one of the birds be killed — By some other man. The priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined. In an earthen vessel — That is, over running water put in an earthen vessel. Thus the blood of the bird and the water were mixed together, partly for the convenience of sprinkling, and partly to signify Christ, who came by water and blood, 1 John 5:6. The running water, (that is, spring or river water,) by its liveliness and motion, did fitly signify the restoring of liveliness to the leper, who was in a manner dead before.

Ver. 5. Running water. In the west of Africa men are often slain over running water. During the insurrection at St. Domingo, some blacks, as well as French, were slain at the seaside. 1 Kings 18:40.

5. The priest shall command — The person commanded is the leper. The offerer killed his own sacrifice, (Leviticus 1:5, note,) for it is a true sacrifice though the altar is absent and the burning does not take place, for the priest, the sprinkling, and the atonement (verse 53) are the essential elements. An earthen vessel — This takes the place of the altar. It symbolizes the human body, weak, frail, and decaying. 2 Corinthians 4:7. Over running water — The English translators have made a needless difficulty here, making a running brook necessary to the rite of cleansing. The Hebrew reads living water, in the vessel with which the blood of the bird is to mingle. Blood and water, the emblems of expiation and sanctification, are here blended together as they flowed from the pierced side of Jesus, and as they influence the experience of the believer. John 19:34; 1 John 5:6; Hebrews 10:22, and Leviticus 8:30, note.

6, 7. The living bird — This was tied to the end of the cedar wood or juniper in such a way that the tips of its wings and of its tail, bound with the crimson fillet cord or cloth, might be dipped with the hyssop into the vessel of blood and water. Then the whole was used as a brush with which to sprinkle upon him that is to be cleansed from the leprosy seven times, thereby indicating the perfectness of the first cleansing. Leviticus 4:6, note. The cedar, crimson, and hyssop are symbols of the instrumental cause of spiritual cleansing, faith, by which the Spirit applies the blood and the water for our justification and entire sanctification. Both are necessary. Hebrews 12:14. Pronounce him clean — Next in value to the purification is the divine authentication to the consciousness of the sanctified soul cleansed from the root of all depravity, the leprosy of inbred sin. 1 Corinthians 2:12. Let the living bird loose — With blood-stained wings he mounts the skies warbling in gladness at his release from the cedar wood to which he was painfully bound, and from the blood and water into which he had been plunged. It was not released until after the death of its companion; “for the two birds typify one Christ in two stages of his atoning work — death and resurrection.” Since, under the reign of natural law the dead bird could not be restored to life, the living bird, reddened with the blood, the life of its sacrificed fellow, per-sonates him, winging its upward way a living witness of the leper’s cleansing through blood. But our Sacrifice, having power to lay down his life and to take it again, needs no one to personate his continued life, for “He ever liveth to make intercession for us.”

“Thy offering still continues new;

Thy vesture keeps its crimson hue;

Thou art the ever-slaughtered Lamb,

Thy priesthood still remains the same.”

The Targum of Palestine adds, “And it will be that if that man is again to be stricken with leprosy, the living bird will come back to his house on that day, and may be held fit to be eaten.” The same is said of the bird let loose for the cleansing of a house. See verse 53.

V. 7. Into the open field-The place of its former abode, signifying the taking off that restraint which was laid upon the leper.

Verse 7. Shall let the living bird loose] The Jews teach that wild birds were employed on this occasion, no tame or domestic animal was used. Mr. Ainsworth piously conjectures that the living and dead birds were intended to represent the death and resurrection of Christ, by which an atonement was made to purify the soul from its spiritual leprosy. The bird let loose bears a near analogy to the scapegoat. See Leviticus 16:5-10.

Verse 7. Into the open field — The place of its former abode, signifying the taking off that restraint which was laid upon the leper, and that he was restored to free conversation with his neighbours.

Ver. 7. Let the living bird loose, as in the case of the scape-goat.

6, 7. The living bird — This was tied to the end of the cedar wood or juniper in such a way that the tips of its wings and of its tail, bound with the crimson fillet cord or cloth, might be dipped with the hyssop into the vessel of blood and water. Then the whole was used as a brush with which to sprinkle upon him that is to be cleansed from the leprosy seven times, thereby indicating the perfectness of the first cleansing. Leviticus 4:6, note. The cedar, crimson, and hyssop are symbols of the instrumental cause of spiritual cleansing, faith, by which the Spirit applies the blood and the water for our justification and entire sanctification. Both are necessary. Hebrews 12:14. Pronounce him clean — Next in value to the purification is the divine authentication to the consciousness of the sanctified soul cleansed from the root of all depravity, the leprosy of inbred sin. 1 Corinthians 2:12. Let the living bird loose — With blood-stained wings he mounts the skies warbling in gladness at his release from the cedar wood to which he was painfully bound, and from the blood and water into which he had been plunged. It was not released until after the death of its companion; “for the two birds typify one Christ in two stages of his atoning work — death and resurrection.” Since, under the reign of natural law the dead bird could not be restored to life, the living bird, reddened with the blood, the life of its sacrificed fellow, per-sonates him, winging its upward way a living witness of the leper’s cleansing through blood. But our Sacrifice, having power to lay down his life and to take it again, needs no one to personate his continued life, for “He ever liveth to make intercession for us.”

“Thy offering still continues new;

Thy vesture keeps its crimson hue;

Thou art the ever-slaughtered Lamb,

Thy priesthood still remains the same.”

The Targum of Palestine adds, “And it will be that if that man is again to be stricken with leprosy, the living bird will come back to his house on that day, and may be held fit to be eaten.” The same is said of the bird let loose for the cleansing of a house. See verse 53.

V. 8. All his hair-Partly to discover his perfect soundness; partly to preserve him from a relapse through any relicks of it which might remain in his hair or in his clothes. Out of his tent-Out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family.

Verse 8. And shave off all his hair] That the water by which he was to be washed should reach every part of his body, that he might be cleansed from whatever defilement might remain on any part of the surface of his body. The Egyptian priests shaved the whole body every third day, to prevent all manner of defilement.

Verse 8. All his hair — Partly to discover his perfect soundness, partly to preserve him from a relapse through any relics of it which might remain in his hair or in his clothes. Out of his tent — Out of his former habitation, in some separate place, lest some of his leprosy, yet lurking in him, should break forth to the infection of his family.

8. Wash his clothes — Before his cleansing all the efforts of the leper to purify himself by improving his externals were vain, because these would only be put out of harmony with his inward self. But since his purification such efforts are demanded in order that the “outside of the cup and platter” may correspond with the purity within. Good works as means of regeneration are futile, but as fruits of that divine change they are well pleasing unto God. Galatians 2:16; 3:2; Titus 2:14; 3:8, 14. Washed clothes represent changed habits. Shave off all his hair — As much as possible of his former self he was to leave behind, in order that he might enter into communion with holy people among whom Jehovah abode. Tarry abroad out of his tent — This is an euphemism for abstinence from marital rights, viewed as an uncleanness by the ceremonial law. Exodus 19:15; chap. 15:18. His cleansing has been initiated but not completed, and hence he is not yet invested with all his personal rights, especially those which prefigure the most intimate communion with God and his people.

V. 9. All his hair-Which began to grow again, and now for more caution is shaved again.

Verse 9. He shall shave all his hair — Which began to grow again, and now, for more caution, is again shaved off. He shall be clean — Legally declared so to be, so as to be readmitted both to his family and the public worship.

9. He shall wash… and be clean — Although he has been pronounced clean there remains the completion of the process begun seven days before. God’s works are as perfect as the human conditions and limitations will allow. The soul is as perfectly cleansed when born again as the faith of that soul will admit. Subsequent discovery of inward impurity, and stronger apprehension of the power of the blood of Christ, constitute the perfect conditions of the completed work of sanctification. Yet nothing is more common than the superficial remark that perfect cleansing takes place in regeneration. All the good works of the cleansed leper, after God in the person of the priest took him in hand, are steps of progress toward the final and complete purification.

V. 10. Oil is added as a fit sign of God’s grace and mercy, and of the leper’s healing. A log is a measure containing six egg-shells full.

Verse 10. Two he-lambs] One for a trespass-offering, Leviticus 14:12, the other for a burnt-offering, Leviticus 14:19, 20. One ewe-lamb] This was for a sin-offering, Leviticus 14:19. Three tenth deals] Three parts of an ephah, or three omers; See all these measures explained, Clarke “Exodus 16:16”. The three tenth deals of flour were for a minchah, meat or gratitude-offering, Leviticus 14:20. The sin-offering was for his impurity; the trespass-offering for his transgression; and the gratitude-offering for his gracious cleansing. These constituted the offering which each was ordered to bring to the priest; see Matthew 8:4.

Verse 10. Two he-lambs, and one ewe-lamb — For three kinds of sacrifice, namely, a trespass-offering, a sin-offering, and a burnt-offering. Flour for a meal-offering — For to each of these sacrifices there was a meal or bread-offering appropriated, consisting of a tenth part of an ephah of fine flour. Mingled with oil — This is added as a fit sign of God’s grace and mercy, and of the leper’s being healed. A log is a measure containing about six egg-shells full.

Ver. 10. One log of oil. The twelfth part of a hin, or the measure of six hen’s eggs.

10. Eighth day — See Leviticus 9:1, note. Two lambs — The Hebrew term applies to young sheep till three years old. If it be of the first year the fact is expressly stated. Without blemish — See Leviticus 1:3, note. Three tenth deals — Three omers, about nine quarts: R.V., “three tenth parts of an ephah.” See Leviticus 23:13, note. Meat offering — See chap. ii, notes. One log of oil — The term “log” is transferred from the Hebrew. It contained the twelfth part of a hin, or six egg-shells=.833 of a pint. This olive oil was to be applied to the person of the cleansed leper. Whilst other requisites for the final cleansing varied, according to his ability, this was invariable, because of its typical significance — the unction of the Holy Ghost.

V. 11. Maketh him clean-The healing is ascribed to God, Leviticus 14:13, but the ceremonial cleansing was an act of the priest using the rites which God had prescribed.

Verse 11. Maketh him clean — The healing is ascribed to God, (verse 13,) but the ceremonial cleansing was an act of the priest, using the rites which God had prescribed.

11. Maketh clean… made clean — The superiority of the Hebrew to the English is seen in this verse in its employment of the reflexive voice, in the Hiphel form of the verb, declaring the activity of the leper in the cleansing process. “The priest that maketh him clean shall present the man who is making himself clean.” The divine efficiency blends with the human. This is the synergism of our Arminian theology. Door of the tabernacle — See Leviticus 1:3, note. It was a great privilege to stand there. The purification without the camp was necessary to the attainment of this right. There are promises which are made only to the regenerate. The Comforter and Sanctifier are sent only to those who already love Christ. John 14:15, 16.

V. 12. A trespass-offering-To teach them, that sin was the cause of leprosy, and of all diseases, and that these ceremonial observations had a farther meaning, to make them sensible of their spiritual diseases, that they might fly to God in Christ for the cure of them.

Verse 12. Wave-offering] See Exodus 29:27, and Leviticus 7:38, where the reader will find an ample account of all the various offerings and sacrifices used among the Jews.

Verse 12. A trespass-offering — This being the first time of the leper’s appearing in the assembly for God’s worship after his recovery, it was proper he should pay this public testimony of homage and gratitude to his deliverer, beginning with an act of humiliation for sin, which is the source of all those pains and diseases to which mankind are obnoxious.

12. Trespass offering — R.V., “guilt offering.” See chap. v, Introductory, also verse 6, note. This offering was required, not as a payment of debts to Jehovah accumulated during the sickness, (Riem, Oehler, and Murphy,) but rather as a consecration offering, because this served as a restoration to all the rights of the priestly covenant nation, which had been suspended by the mortal ban of leprosy. This is shown by the fact that the asham, or trespass offering, was to be waved for a wave offering, an unusual ceremony in connexion with the asham, but used when persons are to be dedicated to the Lord, as were the Levites in Numbers 8:11-15, after their sin offering. For the manner and meaning of waving see Leviticus 7:30, note. Most holy — Leviticus 2:3, note.

V. 14. The priest shall put it-To signify, that he was now free to hear God’s word in the appointed places, and to touch any person or thing without defiling it, and to go whither he pleased.

Verse 14. Upon the tip of the right ear, &c.] See Clarke’s note on “Exodus 29:20”.

Verse 14. The priest shall put it — To signify that he was now free to hear God’s word in the appointed places, and to touch any person or thing without defiling it, and to go whither he pleased.

14. Right ear — The organ which may have been a willing channel for folly, impurity, or slander must be cleansed by the blood of sprinkling. Hand — This instrument of the wicked will need the purifying blood, while the foot, which has often run in the way of sin, must be purged as an offending member. This mode of purification in detail is almost exactly like the order for the consecration of the priests. Leviticus 8:24, note.

V. 15. The oil-As the blood signified Christ’s blood by which men obtained remission of sins, so the oil noted the graces of the spirit by which they are renewed.

Verses 15-17. The oil — As the blood signified Christ’s blood, by which men obtain remission of sins, so the oil denoted the graces of the Spirit, by which they are renewed. Before the Lord — Before the second veil which covered the holy of holies. Upon the blood — Upon the place where that blood was put.

15. The priest shall take… oil — The administration of the oil to various parts of the person, ending with pouring it upon the head, is the last act in the process of cleansing. Its spiritual significance is no enigma. Oil symbolizes the Holy Spirit. Jesus, as the Messiah, or the Christ, was anointed of the Holy Spirit. Zechariah 4:2-12; Acts 10:38; Hebrews 1:9. Believers endowed with the fulness of the Spirit are said to be anointed. 1 John 2:20, 27. All genuine Christians are etymologically the oiled ones. The restoration of the leper involved two parts — the negative, the removal of the impurity by the blood sprinkled; and the positive, the reinvestment with all lost privileges, especially communion with God’s people, and favour with him and the right of access to him. The positive work is typified by the anointing. Entire sanctification consists not only of a death unto sin, but of life unto God. There must be a destructive and a constructive process. The old man must be slain and the new man must be created in righteousness and true holiness.

V. 16. Before the Lord-Before the second veil which covered the holy of holies.

Verses 15-17. The oil — As the blood signified Christ’s blood, by which men obtain remission of sins, so the oil denoted the graces of the Spirit, by which they are renewed. Before the Lord — Before the second veil which covered the holy of holies. Upon the blood — Upon the place where that blood was put.

16. Sprinkle of the oil — Since it is ordinary oil, and not “the holy anointing” oil, (Exodus 30:23-25,) the sevenfold sprinkling is its perfect consecration unto Jehovah.

V. 17. Upon the blood-Upon the place where that blood was put.

Verses 15-17. The oil — As the blood signified Christ’s blood, by which men obtain remission of sins, so the oil denoted the graces of the Spirit, by which they are renewed. Before the Lord — Before the second veil which covered the holy of holies. Upon the blood — Upon the place where that blood was put.

17. Upon the blood — As the oil was put upon the blood of the asham, or trespass offering, so is the blood of Christ our asham, (Isaiah 53:10,) the divine basis of the operations of the Holy Ghost. Hence he was not given till after Christ had been glorified by the crucifixion, (John 7:39; 12:23; 17:1,) nor in Christian experience is his peculiar office of the sanctifier fulfilled until after justification through the blood of Christ. The divine order of these blessings, prefigured by the oil upon the blood, should be carefully observed, inasmuch as all legalists are forever falling into the mistake of making sanctification the ground of justification. Whereas we are cleansed by the blood of sprinkling, and then the chief work of consecration, symbolized by the oil applied, takes place. Hence we do not consecrate to God our evil things, but our good things; we abandon our evil habits and consecrate our cleansed selves unto the Lord. Says Dean Alford, “The gift of the Spirit at and since the day of Pentecost was and is something totally distinct from any thing before that time. The first reception of him must not be illogically put in place of all his indwelling and working, which are intended,” in John 7:39. Thus we find here strong confirmation of the Wesleyan view of entire sanctification as a distinct work, an instantaneous “change immensely greater than that wrought when the believer was justified, and infinitely greater than any before, and than any one can conceive till he experiences it.” — J. Wesley.

18. Pour upon the head — This symbolized the endowment of the whole man with the gift of the Holy Ghost. The believer is not only to be cleansed from the leprosy of hereditary and inbred depravity, but to be “filled with all the fulness of God.” Ephesians 3:19.

Ver. 19. Sin-offering—and make atonement. In the Hebrew Theocracy all sicknesses and uncleannesses were accounted as sins. Psalm 103:3. Isaiah 38:17. The leprosy was often inflicted as a punishment for sin. The case of Ahaziah, and of several others, are instances of divine displeasure for presumptuous sins.

19. Atonement — See Leviticus 1:4; 4:20, notes. Burnt offering — See Leviticus 1:3; 6:9, notes.

Verse 21. And if he be poor-he shall take one lamb] There could be no cleansing without a sacrifice. On this ground the apostle has properly observed that all things under the law are purged with blood; and that without shedding of blood there is no remission. Even if the person be poor, he must provide one lamb; this could not be dispensed with:-so every soul to whom the word of Divine revelation comes, must bring that Lamb of God which takes away the sin of the world. There is no redemption but in his blood.

21. Cannot get so much — Literally, if his hand reach not. Thus the divine requirement mercifully adjusts itself to human ability. “God never omitted the sacrifice; however poor was the worshipper, some degree or form of sacrifice he was bound to supply. This shows that the true sacrifice is in the spirit rather than in the offering which is made by the hand.” — Joseph Parker. See Leviticus 12:8, note. The reduced requirement diminishes the meat offering two thirds, and substitutes two doves for the two sheep which are used for the sin offering and the burnt offering. But the offerings which are more especially consecratory, typifying positive blessings, are not diminished, namely, the trespass offering and the anointing oil. This may teach, that while penitents may be pardoned when faith in Christ is very imperfect, by simply looking toward him, believers receive cleansing and the fulness of the Holy Spirit only when they exercise a perfect faith in the great atonement.

SIGNS OF LEPROSY IN A HOUSE, 33-45.

The nature of house leprosy is a great mystery. If it proceeded from a natural cause we should expect to find the same cause productive of a like effect in modern Palestine. But travellers report no instances. The most prevalent theory, having a slight scriptural basis (see verse 34, note) is, that it was a supernatural plague. This is the opinion of Patrick, Aberbanel, and many rabbins. The author of Sepher Cosri says, “God inflicted the plague of leprosy upon houses and garments as a punishment for lesser sins, and when the parties continued to multiply transgressions, it invaded their bodies.” Maimonides specifies the sin of which this is the punishment to be an evil tongue. The Targum of Palestine says that the plague was because the house was “built by rapine.” Michaelis has suggested, as a natural cause, a nitrous efflorescence produced by saltpetre, or rather an acid containing it, and issuing in red spots. He cites the case of a house in Lubeck. But this does not counterbalance the absence of such phenomena in the Holy Land in modern times. Says Dr. W.M. Thomson, “I have suspected that this disease is caused by living and self-propagating animalculae; and thus I can conceive it possible that these might fasten on a wall, especially if the cement were mixed with sizing, as is now done, or other gelatinous or animal glues. Still, the most cursory reference to the best of medical works shows how little is known about the whole subject of contagion, and its propagation by fomites. One finds in them abundant and incontestable instances of the propagation of many terrible constitutional maladies, in the most inexplicable manner, by garments, leather, wood, and other things, the materies morbi meantime eluding the most persevering and vigilant search, aided by every appliance of modern science, chemical or optical.”

V. 25. The priest shall put the blood-Upon the extremities of the body, to include the whole. And some of the oil was afterwards put in the same places upon the blood. That blood seems to have been a token of forgiveness, the oil of healing: For God first forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the oil must have blood under it, to signify that all the graces and comforts of the spirit, all his sanctifying influences are owing to the death of Christ. It is by his blood alone that we are sanctified.

Verse 25. The priest shall put the blood — Upon the extremities of the body, to include the whole. And some of the oil was afterward put in the same places upon the blood. That blood seems to have been a token of forgiveness, the oil of healing; for God first forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the oil was to have blood under it, to signify that all the graces and comforts of the Spirit, all his sanctifying influences, are owing to the death of Christ. It is by his blood alone that we are sanctified.

Verse 34. When ye be come into the land-and I put the plague of leprosy] It was probably from this text that the leprosy has been generally considered to be a disease inflicted immediately by God himself; but it is well known that in Scripture God is frequently represented as doing what, in the course of his providence, he only permits or suffers to be done. It is supposed that the infection of the house, as well as of the person and the garments, proceeded from animalcula. See Clarke note on “Leviticus 13:47”, and “Leviticus 13:52”.

Verse 34. I put the plague of leprosy in a house — Now they were in the wilderness, dwelt in tents, and had no houses; and therefore this law is made only as an appendix to the former laws concerning the leprosy, because it related not to their present state, but to their future settlement in Canaan. The leprosy in a house is as unaccountable as the leprosy in a garment: but if we do not see what natural causes can be assigned for it, we may resolve it into the power of the God of nature, who here saith, I put the leprosy in a house, as (Zechariah 5:4) his curse is said to enter into a house and consume it, with the stones and timber thereof.

34. Land of Canaan — Since tents were not exposed to this form of uncleanness this legislation looks forward to Palestine, where the people would abide in the cities built by the Amorites. Joshua 24:13. It has been suggested, but with no show of proof, that treasures had been hidden in certain houses by the Canaanites, and that the leprosy was sent to these in order that the gold and silver hidden in them might be revealed when they were demolished. “The people were far enough from Canaan at this moment, yet a law of regulation was laid down for their conduct when they came into possession of the land. This is another revelation of the method of divine government. Laws are made in advance.” — Joseph Parker. I put the plague of leprosy — This expression is the ground of the opinion that the house leprosy was a supernatural infliction. But in the Hebrew idiom God is often said to do acts which he permits others to do, (Exodus 7:13,) or which occur through physical laws.

35. Tell the priest — This obligation, laid upon every householder, would tend to a scrupulous care of the house and be promotive of health. It also tended to magnify the office of the priest.

V. 36. That all be not made unclean-It is observable here, that neither the people nor the household stuff were polluted till the leprosy was discovered and declared by the priest, to shew what great difference God makes between sins of ignorance, and sins against knowledge.

Verse 36. That all be not made unclean — It is observable here, that neither the people nor the household stuff were polluted till the leprosy was discovered and declared by the priest, to show what great difference God makes between sins of ignorance, and sins against knowledge.

36. Empty the house — Literally, prepare the house for inspection, by the removal of its contents, as a safeguard against ceremonial defilement.

V. 37. In the walls of the house-This was an extraordinary judgment of God peculiar to this people, either as a punishment of their sins, which were much more sinful and inexcusable than the sins of other nations; or as a special help to repentance, which God afforded them above other people; or as a token of the mischievous nature of sin, typified by leprosy, which did not only destroy persons, but their habitations also: Hollow streaks-Such as were in the bodies of leprous persons.

Verse 37. In the walls of the house — This, it seems, was an extraordinary judgment of God peculiar to this people, either as a punishment of their sins, which were much more aggravated and inexcusable than the sins of other nations; or as a special help to repentance, which God afforded them above other people; or as a token of the mischievous nature of sin, typified by leprosy, which did not only destroy persons, but their habitations also. Hollow streaks — Such as were in the bodies of leprous persons.

37. Hollow streaks — The Hebrew for both these words is depression, or sunken place. This is the first test of the leprosy; the second was the greenish or reddish colour. Lower than the wall — This is the depression just mentioned. Shut up — This was a safeguard against the ceremonial defilement of the family. It also removed all human agency from contributing to the further spreading of the spots.

39. Be spread — This was the third and decisive test.

V. 40. An unclean place-Where they used to cast dirt and filthy things.

Verse 40. That they may take away the stones — Some have thought the leprosy in the house was typical of the idolatry which did strangely cleave to the Jewish Church, and though some of the reforming kings took away the infected stones, yet still it broke out again, till, by the captivity in Babylon, God took down the house and carried it to an unclean land; and that proved an effectual cure of their inclination to idols, and idolatrous worship. An unclean place — Where they used to cast dirt and filthy things.

40. Take away the stones — Here is a prediction that the people will live in houses of stone, and not of wood or brick. The stones were to be digged out of the wall and cast without the city. Here is a prophecy that the houses will not be scattered through the country, but will be compact, and surrounded by some definite limits. This was true of ancient Jewish houses. For protection the inhabitants of modern Palestine live chiefly in cities.

41. Scraped — As a preventive the entire interior of the house was scraped, and the dust (R.V., “mortar”) carefully removed.

42. Other mortar — This implies that the scraping removed the entire inner plastering.

44. Fretting leprosy — See Leviticus 13:51. The whole mode of the diagnosis is strikingly like that of the leprosy in man, while there is probably no connexion between the two plagues.

Verse 45. He shall break down the house] “On the suspicion of a house being infected, the priest examined it, and ordered it to be shut up seven days; if he found the plague, or signs of the plague, (hollow streaks, greenish or reddish,) were not spread, he commanded it to be shut up seven days more. On the thirteenth day he revisited it; and if he found the infected place dim, or gone away, he took out that part of the wall, carried it out to an unclean place, mended the wall, and caused the whole house to be new plastered. It was then shut up a third seven days, and he came on the nineteenth, and if he found that the plague was broken out anew, he ordered the house to be pulled down.” See Ainsworth. From all this may we not learn a lesson of instruction? If the means made use of by God and his ministers for the conversion of a sinner be, through his wilful obstinacy, rendered of no avail; if by his evil practices he trample under foot the blood of the covenant wherewith he might have been sanctified, and do despite to the Spirit of God; then God will pull down his house-dislodge his soul from its earthly tabernacle, consign the house, the body, to corruption, and the spirit to the perdition of ungodly men. Reader, see well how it stands with thy soul. God is not mocked: what a man soweth, that shall he reap.

45. He shall break down… carry… out — The priest, according to the literalism of Colenso, would have a vast work to do single-handed. But common sense assures us that he may be said to perform labour which he directs. The damage done by such a house to the ceremonial purity and health of its occupants was of far more consequence in the estimation of the lawgiver than the building itself. “Those to whom this appears strange, and who lament the fate of a house pulled down by legal authority, probably think of large and magnificent houses like ours, of many stories high, which cost a great deal of money,” whereas the houses of those days were usually rude, low, and cheap.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

Verse 53. He shall let go the living bird] This might as well be called the scape-bird; as the goat, in Leviticus 16:5-10, is called the scape-goat. The rites are similar in both cases, and probably had nearly the same meaning.

We have already taken occasion to observe (see the end of the preceding chapter) that the leprosy was strongly emblematical of sin; to which we may add here:—

1. That the leprosy was a disease generally acknowledged to be incurable by any human means; and therefore the Jews did not attempt to cure it. What is directed to be done here was not in order to cure the leper, but to declare him cured and fit for society. In like manner the contagion of sin, its guilt and its power, can only be removed by the hand of God; all means, without his especial influence, can be of no avail.

2. The body must be sprinkled and washed, and a sacrifice offered for the sin of the soul, before the leper could be declared to be clean. To cleanse the spiritual leper, the Lamb of God must be slain, and the sprinkling of his blood be applied. Without the shedding of this blood there is no remission.

3. When the leper was cleansed, he was obliged to show himself to the priest, whose province it was to pronounce him clean, and declare him fit for intercourse with civil and religious society. When a sinner is converted from the error of his ways, it is the business, as it is the prerogative, of the ministers of Christ, after having duly acquainted themselves with every circumstance, to declare the person converted from sin to holiness, to unite him with the people of God, and admit him to all the ordinances which belong to the faithful.

4. When the leper was cleansed, he was obliged by the law to offer a gift unto the Lord for his healing, as a proof of his gratitude, and an evidence of his obedience. When a sinner is restored to the Divine favour, he should offer continually the sacrifice of a grateful heart, and, in willing obedience, show forth the virtues of Him who has called him from darkness and wretchedness to marvellous light and happiness.

Reader, such was the leprosy, its destructive nature and consequences, and the means of removing it; such is the spiritual evil represented by it, such its consequences, and such the means by which alone it can be removed. The disease of sin, inflicted by the devil, can only be cured by the power of God. 1. Art thou a leper? Do the spots of this spiritual infection begin to appear on thee? 2. Art thou young, and only entering into the ways of the world and sin? Stop! bad habits are more easily conquered to-day than they will be tomorrow. 3. Art thou stricken in years, and rooted in transgression? How kind is thy Maker to have preserved thee alive so long! Turn from thy transgressions, humble thy soul before him, confess thine iniquity and implore forgiveness. Seek, and thou shalt find. Behold the Lamb of God, who taketh away the sin of the world! 4. Hast thou been cleansed, and hast not returned to give glory to God? hast not continued in the truth, serving thy Maker and Saviour with a loving and obedient heart? How cutting is that word, Were there not TEN cleansed? but where are the NINE? Thou art probably one of them. Be confounded at thy ingratitude, and distressed for thy backsliding; and apply a second time for the healing efficacy of the great Atonement. Turn, thou backslider; for he is married unto thee, and will heal thy backslidings, and will love thee freely. Amen. So be it, Lord Jesus!

LEVITICUS

53. Atonement for the house — The Hebrew verb kipper should here be translated purge, as it is in Ezekiel 43:20, 26. It should be so rendered whenever it has a thing for its object, as in Leviticus 16:33, and Deuteronomy 32:43, where the tabernacle, altar, and land are atoned. The generic notion of freeing from impurity inheres in its use everywhere — moral impurity, or guilt, in persons, and ceremonial impurity in things. The impurity of the healed leper is not atoned till he has performed the requirements of the altar ritual at the door of the tabernacle. This ritual was impossible in the case of the house.

CONCLUDING NOTE.

We would not very confidently announce the symbolism of the leprous house, but we would suggest that it prefigures our duty when associated in church relations. In St. Paul’s epistles, the house is the favourite simile of the Christian community, each member being a spiritual stone. 1 Corinthians 3:9-16; Ephesians 2:20-22. In the Corinthian Church the sleepless eye of the apostle discovered a leprous stone. 1 Corinthians 5:1. The whole temple was in imminent peril till that defilement was removed by the uprising of the whole membership in their “vehement desire” to approve themselves “to be clear in this matter.” It is not enough that we be individually blameless; we are, in an important sense, responsible for the aggregate of the Christian Church, and for each member thereof. Hence Jesus, the Head of the Church, assumes a judicial attitude toward his house at Pergamos, and threatens to fight against them “with the sword of his mouth,” because of a few who held doctrines subversive of Christian morality. Revelation 2:12-16. If reproof and warning should prove unavailing, judgment must come at last, and that leprous house, once the abode of some who “hold fast [Christ’s] name,” must be razed to the ground, and its very foundations destroyed. Church membership involves momentous responsibilities, and an isolated Christian life tremendous perils. God has no use for a Church which consciously fosters impurity. Let it repent or be destroyed.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.

V. 57. To teach-To direct the priest when to pronounce a person or house clean or unclean. So it was not left to the priests power or will, but they were tied to plain rules, such as the people might discern no less than the priest.

Verse 57. To teach when it is unclean and when it is clean — To direct the priest when to pronounce a person or house clean or unclean. Upon the whole, we may see in these laws the religious care we ought to take of ourselves to keep our minds from the dominion of all sinful affections and dispositions, which are both their disease and their defilement, that we may be fit for the service of God. We ought also to avoid all bad company, and, as much as may be, coming within the danger of being affected by it. Touch not the unclean thing, saith the Lord, and I will receive you.

THE CLEANSING OF A HOUSE SUSPECTED OF LEPROSY, 46-57.

The same ceremony is to be performed for the house suspected of leprosy as takes place without the camp in the case of a man cured of this disease. The reason for this is not stated, but it is evident that after public attention had been directed toward the house by the priestly examination, and it had been pronounced clean, some formal and impressive notification of the priest’s verdict should be given in order to protect the house from depreciation in its value, and to assure its inhabitants against needless apprehensions. Hence Jehovah may, for this purpose, have selected the ritual which initiates the ceremonial cleansing of the leper.

46. He that goeth into the house… unclean — The house defiles the occupant, and not the occupant the house. This is a sufficient answer to Knobel, who assumes that the house leprosy is a contagion taken from the leprous inhabitant.