‏ Leviticus 13

CHAPTER XIII

Laws relative to the leprosy. It is to be known by a rising in

the flesh, a scab, or a bright spot, 1, 2.

When the priest sees these signs he shall pronounce the man unclean, infected with the leprosy, and unfit for society, 3.

Dubious or equivocal signs of this disorder, and how the person is to be treated in whom they appear, 4-8.

In what state of this disorder the priest may pronounce a man clean or unclean, 9-13.

Of the raw flesh, the sign of the unclean leprosy, 14, 15.

Of the white flesh, the sign of the leprosy called clean, 16, 17.

Of the leprosy which succeeds a boil, 18-20.

Equivocal marks relative to this kind of leprosy, 21, 22.

Of the burning boil, 23.

Of the leprosy arising out of the burning boil, 24, 25.

Equivocal marks relative to this kind of leprosy, 26-28.

Of the plague on the head or in the beard, 29.

Of the scall, and how it is to be treated, 30-37.

Of the plague of the bright white spots, 38, 39.

Of the bald head, 40, 41.

Of the white reddish sore in the bald head, 42-44.

The leper shall rend his clothes, put a patch on his upper lip,

and cry unclean, 45.

He shall be obliged to avoid society, and live by himself without the camp, 46.

Of the garments infected by the leprosy, and the signs of this infection, 47-52.

Equivocal marks relative to this infection, and how the garment is to be treated, by washing or by burning, 53-58.

Conclusion relative to the foregoing particulars, 59.

NOTES ON CHAP. XIII

 Verse 2. The plague of leprosy] This dreadful disorder has its name leprosy, from the Greek λεποα, from λεπις, a scale, because in this disease the body was often covered with thin white scales, so as to give it the appearance of snow. Hence it is said of the hand of Moses, Ex 4:6, that it was leprous as snow; and of Miriam, Nu 12:10, that she became leprous, as white as snow; and of Gehazi, 2Ki 5:27, that, being judicially struck with the disease of Naaman, he went out from Elisha's presence a leper as white as snow. See Clarke on Ex 4:6.

In Hebrew this disease is termed tsaraath, from tsara, to smite or strike; but the root in Arabic signifies to cast down or prostrate, and in AEthiopic, to cause to cease, because, says Stockius, "it prostrates the strength of man, and obliges him to cease from all work and labour."

There were three signs by which the leprosy was known. 1. A bright spot. 2. A rising (enamelling) of the surface. 3. A scab; the enamelled place producing a variety of layers, or stratum super stratum, of these scales. The account given by Mr. Maundrell of the appearance of several persons whom he saw infected with this disorder in Palestine, will serve to show, in the clearest light, its horrible nature and tendency.

"When I was in the Holy Land," says he, in his letter to the Rev. Mr. Osborn, Fellow of Exeter College, "I saw several that laboured under Gehazi's distemper; particularly at Sichem, (now Naplosu,) there were no less than ten that came begging to us at one time. Their manner is to come with small buckets in their hands, to receive the alms of the charitable; their touch being still held infectious, or at least unclean. The distemper, as I saw it on them, was quite different from what I have seen it in England; for it not only defiles the whole surface of the body with a foul scurf, but also deforms the joints of the body, particularly those of the wrists and ankles, making them swell with a gouty scrofulous substance, very loathsome to look on. I thought their legs like those of old battered horses, such as are often seen in drays in England. The whole distemper, indeed, as it there appeared, was so noisome, that it might well pass for the utmost corruption of the human body on this side the grave. And certainly the inspired penman could not have found out a fitter emblem, whereby to express the uncleanness and odiousness of vice."-Maundrell's Travels. Letters at the end. The reader will do well to collate this account with that given from Dr. Mead; See Clarke on Ex 4:6.

 Verse 3. The priest shall-pronounce him unclean.]

vetimme otho; literally, shall pollute him, i. e., in the Hebrew idiom, shall declare or pronounce him polluted; and in Le 13:23, it is said, the priest shall pronounce him clean, vetiharo haccohen, the priest shall cleanse him, i. e., declare him clean. In this phrase we have the proper meaning of Mt 16:19: Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth shall be loosed in heaven. By which our Lord intimates that the disciples, from having the keys, i. e., the true knowledge of the doctrine, of the kingdom of heaven, should, from particular evidences, be at all times able to distinguish between the clean and the unclean, the sincere and the hypocrite; and pronounce a judgment as infallible as the priest did in the case of the leprosy, from the tokens already specified. And as this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, must in the case of the disciples be always according to the doctrine of the kingdom of heaven, the sentence should be considered as proceeding immediately from thence, and consequently as Divinely ratified. The priest polluted or cleansed, i. e., declared the man clean or unclean, according to signs well known and infallible. The disciples or ministers of Christ bind or loose, declare to be fit or unfit for Church fellowship, according to unequivocal evidences of innocence or guilt. In the former case, the priest declared the person fit or unfit for civil society; in the latter, the ministers of Christ declare the person against whom the suspicion of guilt is laid, fit or unfit for continued association with the Church of God. The office was the same in both, a declaration of the truth, not from any power that they possessed of cleansing or polluting, of binding or of loosing, but by the knowledge they gained from the infallible signs and evidences produced on the respective cases.

 Verse 13. If the leprosy have covered all his flesh, he shall pronounce him clean] Why is it that the partial leper was pronounced unclean, and the person totally covered with the disease clean? This was probably owing to a different species or stage of the disease; the partial disease was contagious, the total not contagious. That there are two different species or degrees of the same disease described here, is sufficiently evident. In one, the body was all covered with a white enamelled scurf; in the other, there was a quick raw flesh in the risings. On this account the one might be deemed unclean, i. e., contagious, the other not; for contact with the quick raw flesh would be more likely to communicate the disease than the touch of the hard dry scurf. The ichor proceeding from the former, when brought into contact with the flesh of another, would soon be taken into the constitution by means of the absorbent vessels; but where the whole surface was perfectly dry, the absorbent vessels of another person coming in contact with the diseased man could imbibe nothing, and therefore there was comparatively no danger of infection. Hence that species or stage of the disease that exhibited the quick raw rising was capable of conveying the infection for the reasons already assigned, when the other was not. Dr. Mead thus accounts for the circumstance mentioned in the text. See on Le 13:18. As the leprosy infected bodies, clothes, and even the walls of houses, is it not rational to suppose that it was occasioned by a species of animalcula or vermin burrowing under the skin? Of this opinion there are some learned supporters.

 Verse 18. In the skin thereof, was a boil] Scheuchzer supposes this and the following verse to speak of phlegmonic, erysipelatous, gangrenous, and phagedenic ulcers, all of which were subjected to the examination of the priest, to see whether they were infectious, or whether the leprosy might not take its origin from them. A person with any sore or disposition to contagion was more likely to catch the infection by contact with the diseased person, than he was whose skin was whole and sound, and his habit good.

 Verse 29. A plague upon the head or the beard] This refers to a disease in which, according to the Jews, the hair either on the head or the chin dropped out by the roots.

 Verse 33. The scall shall he not shave] Lest the place should be irritated and inflamed, and assume in consequence other appearances besides those of a leprous infection; in which case the priest might not be able to form an accurate judgment.

 Verse 45. His clothes shall be rent, &c.] The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow; his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from Eze 24:17, we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming near him, lest the contagion might be thus communicated and diffused through society; and hence the Targumist render it, Be not ye made unclean! Be not ye made unclean! A caution to others not to come near him.

 Verse 47. The garment also] The whole account here seems to intimate that the garment was fretted by this contagion; and hence it is likely that it was occasioned by a species of small animals, which we know to be the cause of the itch; these, by breeding in the garments, must necessarily multiply their kind, and fret the garments, i. e., corrode a, portion of the finer parts, after the manner of moths, for their nourishment. See Le 13:52.

 Verse 52. He shall therefore burn that garment] There being scarcely any means of radically curing the infection. It is well known that the garments infected by the psora, or itch animal, have been known to communicate the disease even six or seven years after the first infection. This has been also experienced by the sorters of rags at some paper mills.

 Verse 54. He shall shut it up seven days more] To give time for the spreading of the contagion, if it did exist there; that there might be the most unequivocal marks and proofs that the garment was or was not infected.

 Verse 58. It shall be washed the second time] According to the Jews the first washing was to put away the plague, the second to cleanse it.

BOTH among Jews and Gentiles the leprosy has been considered as a most expressive emblem of sin, the properties and circumstances of the one pointing out those of the other. The similitude or parallel has been usually run in the following manner:-

1. The leprosy began with a spot, a simple hidden infection being the cause.

2. This spot was very conspicuous, and argued the source whence it proceeded.

3. It was of a diffusive nature, soon spreading over the whole body.

4. It communicated its infectious nature, not only to the whole of the person's body, but also to his clothes and habitation.

5. It rendered the infected person loathsome, unfit for and dangerous to society because of its infectious nature.

6. The person infected was obliged to be separated from society, both religious and civil; to dwell by himself without the camp or city, and hold commerce with none.

7. He was obliged to proclaim his own uncleanness, publicly acknowledge his defilement, and, sensible of his plague, continue humbled and abased before God and man.

How expressive all these are of the nature of sin and the state of a sinner, a spiritual mind will at once perceive.

1. The original infection or corruption of nature is the grand hidden cause, source, and spring of all transgression.

2. Iniquity is a seed that has its growth, gradual increase, and perfection. As the various powers of the mind are developed, so it diffuses itself, infecting every passion and appetite through their whole extent and operation.

3. As it spreads in the mind, so it diffuses itself through the life; every action partaking of its influence, till the whole conduct becomes a tissue of transgression, because every imagination of the thoughts of a sinner's heart is only evil continually, Gen. vi. This is the natural state of man.

4. As a sinner is infected, so is he infectious; by his precept and example he spreads the infernal contagion wherever he goes; joining with the multitude to do evil, strengthening and being strengthened in the ways of sin and death, and becoming especially a snare and a curse to his own household.

5. That a sinner is abominable in the sight of God and of all good men, that he is unfit for the society of the righteous, and that he cannot, as such, be admitted into the kingdom of God, needs no proof.

6. It is owing to the universality of the evil that sinners are not expelled from society as the most dangerous of all monsters, and obliged to live without having any commerce with their fellow creatures. Ten lepers could associate together, because partaking of the same infection: and civil society is generally maintained, because composed of a leprous community.

7. He that wishes to be saved from his sins must humble himself before God and man, sensible of his own sore and the plague of his heart; confess his transgressions; look to God for a cure, from whom alone it can be received; and bring that Sacrifice by which alone the guilt can be taken away, and his soul be purified from all unrighteousness. See the conclusion of the following chapter.

‏ Leviticus 14

CHAPTER XIV

Introduction to the sacrifices and ceremonies to be used in cleansing the leper, 1-3.

Two living birds, cedar-wood, scarlet, and hyssop, to be brought for him who was to be cleansed, 4.

One of the birds to be killed, 5;

and the living bird, with the cedar-wood, scarlet, and hyssop, to be dipped in the blood, and to be sprinkled on him who had been infected with the leprosy, 6, 7;

after which he must wash his clothes, shave his head, eye brows, beard, &c., bathe himself, tarry abroad seven days, 8, 9;

on the eighth day he must bring two he-lambs, one ewe lamb,

a tenth deal of flour, and a log of oil, 10;

which the priest was to present as a trespass-offering,

wave-offering, and sin-offering before the Lord, 11-13.

Afterwards he was to sprinkle both the blood and oil on the person to be cleansed, 14-18.

The atonement made by these offerings, 19, 20.

If the person were poor, one lamb, with the flour and oil, two

turtledoves, or two young pigeons, were only required, 21, 22.

These to be presented, and the blood and oil applied as before,

23-32.

Laws and ordinances relative to houses infected by the leprosy, 33-48.

An atonement to be made in order to cleanse the house, similar to that made for the healed leper, 49-53.

A summary of this and the preceding chapter, relative to leprous persons, garments, and houses, 54-56.

The end for which these different laws were given, 57.

NOTES ON CHAP. XIV

 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, Mt 8:2-4, he commanded them to go and show themselves to the priest, &c.

 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 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 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 Le 16:5-10.

 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 10. Two he-lambs] One for a trespass-offering, Le 14:12, the other for a burnt-offering, Le 14:19, 20.

One ewe-lamb] This was for a sin-offering, Le 14:19.

Three tenth deals] Three parts of an ephah, or three omers; See all these measures explained, Clarke "Ex 16:16". The three tenth deals of flour were for a minchah, meat or gratitude-offering, Le 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 Mt 8:4.

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

 Verse 14. Upon the tip of the right ear, &c.] See Clarke on Ex 29:20.

 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.

 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 on Le 13:47, and "Le 13:52".

 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.

 Verse 53. He shall let go the living bird] This might as well be called the scape-bird; as the goat, in Le 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!
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