L
E V I T I C U S
CHAP. XIV.
The
former chapter directed the priests how to convict a leper of ceremonial
uncleanness. No prescriptions are given for his cure; but, when God had cured
him, the priests are in this chapter directed how to cleanse him. The remedy
here is only adapted to the ceremonial part of his disease; but the authority
Christ gave to his ministers was to cure the lepers, and so to cleanse them.
We have here, I. The solemn declaration of the leper's being clean, with the
significant ceremony attending it, ver. 1-9. II. The sacrifices which he was
to offer to God eight days after, ver. 10-32. III. The management of a house
in which appeared signs of a leprosy, ver. 33-53. And the conclusion and
summary of this whole matter, ver. 54, &c.
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The
Law Concerning Leprosy.
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B.
C. 1490.
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1 And the LORD
spake unto Moses, saying, 2 This shall be the law of the leper in
the day of his cleansing: He shall be brought unto the priest: 3
And the priest shall go forth out of the camp; and the priest shall look, and,
behold, if the plague of leprosy be healed in the leper; 4
Then shall the priest command to take for him that is to be cleansed two birds
alive and clean, and cedar wood, and scarlet, and hyssop: 5
And the priest shall command that one of the birds be killed in an earthen
vessel over running water: 6 As for the living bird, he shall take
it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them
and the living bird in the blood of the bird that was killed over the
running water: 7 And he shall sprinkle upon him that is to be
cleansed from the leprosy seven times, and shall pronounce him clean, and
shall let the living bird loose into the open field. 8 And he that
is to be cleansed shall wash his clothes, and shave off all his hair, and wash
himself in water, that he may be clean: and after that he shall come into the
camp, and shall tarry abroad out of his tent seven days. 9 But it
shall be on the seventh day, that he shall shave all his hair off his head and
his beard and his eyebrows, even all his hair he shall shave off: and he shall
wash his clothes, also he shall wash his flesh in water, and he shall be
clean.
Here, I. It is supposed that the plague of the leprosy was not an incurable
disease. Uzziah's indeed continued to the day of his death, and Gehazi's was
entailed upon his seed; but Miriam's lasted only seven days: we may suppose
that it often wore off in process of time. Though God contend long, he will not
contend for ever.
II. The judgment of the cure, as well as that of the disease, was referred to
the priest. He must go out of the camp to the leper, to see whether his
leprosy was healed, v. 3. And we may suppose the priest did not
contract any ceremonial uncleanness by coming near the leper, as another
person would. It was in mercy to the poor lepers that the priests particularly
had orders to attend them, for the priests' lips should keep knowledge;
and those in affliction have need to be instructed both how to bear their
afflictions and how to reap benefit by them, have need of the word, in
concurrence with the rod, to bring them to repentance; therefore it is well
for those that are sick if they have these messengers of the Lord of hosts
with them, these interpreters, to show unto them God's uprightness, Job
xxxiii. 23. When the leper was shut out, and could not go to the priests, it
was well that the priests might come to him. Is any sick? Let him send for
the elders, the ministers, Jam. v. 14. If we apply it to the spiritual
leprosy of sin, it intimates that when we withdraw from those who walk
disorderly, that they may be ashamed, we must not count them as enemies, but
admonish them as brethren, 2 Thess. iii. 15. And also that when God by his
grace has brought those to repentance who were shut out of communion for
scandal, they ought with tenderness, and joy, and sincere affection, to be
received in again. Thus Paul orders concerning the excommunicated Corinthian
that when he had given evidences of his repentance they should forgive him,
and comfort him, and confirm their love towards him, 2 Cor. ii. 7, 8.
And ministers are entrusted by our Master with the declarative power of
loosing as well as binding: both must be done with great caution and
deliberation, impartially and without respect of persons, with earnest prayer
to God for directions, and a sincere regard to the edification of the body of
Christ, due care being always taken that sinners may not be encouraged by an
excess of lenity, nor penitents discouraged by an excess of severity. Wisdom
and sincerity are profitable to direct in this case.
III. If it was found that the leprosy was healed, the priest must declare it
with a particular solemnity. The leper or his friends were to get ready two
birds caught for this purpose (any sort of wild birds that were clean), and
cedar-wood, and scarlet, and hyssop; for all these were to be used in the
ceremony. 1. A preparation was to be made of blood and water, with which the
leper must be sprinkled. One of the birds (and the Jews say, if there was any
difference, it must be the larger and better of the two) was to be killed over
an earthen cup of spring water, so that the blood of the bird might discolour
the water. This (as some other types) had its accomplishment in the death of
Christ, when out of his pierced side there came water and blood, John xix. 34.
Thus Christ comes into the soul for its cure and cleansing, not by water
only, but by water and blood, 1 John v. 6. 2. The living bird, with a
little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick,
dipped in the water and blood, which must be so sprinkled upon him that was to
be cleansed, v. 6, 7. The cedar-wood signified the restoring of the
leper to his strength and soundness, for that is a sort of wood not apt to
putrefy. The scarlet wool signified his recovering a florid colour again, for
the leprosy made him white as snow. And the hyssop intimated the removing of
the disagreeable scent which commonly attended the leprosy. The cedar the
stateliest plant, and hyssop the meanest, are here used together in this
service (see 1 Kings iv. 33); for those of the lowest rank in the church may
be of use in their place, as well as those that are most eminent, 1 Cor. xii.
2. Some make the slain bird to typify Christ dying for our sins, and
the living bird Christ rising again for our justification. The dipping
of the living bird in the blood of the slain bird intimated that the merit of
Christ's death was that which made his resurrection effectual for our
justification. He took his blood with him into the holy place, and there
appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop,
must all be dipped in the blood; for the word and ordinances, and all the
operations of the Spirit, receive their efficacy for our cleansing from the
blood of Christ. The leper must be sprinkled seven times, to signify a
complete purification, in allusion to which David prays, Wash me
thoroughly, Ps. li. 2. Naaman was directed to wash seven times, 2
Kings v. 10. 3. The living bird was then to be let loose in the open field, to
signify that the leper, being cleansed, was now no longer under restraint and
confinement, but might take his liberty to go where he pleased. But this being
signified by the flight of a bird towards heaven was an intimation to him
henceforward to seek the things that are above, and not to spend this new life
to which God had restored him merely in the pursuit of earthly things. This
typified that glorious liberty of the children of God to which those are
advanced who through grace are sprinkled from an evil conscience. Those whose
souls before bowed down to the dust (Ps. xliv. 25), in grief and fear,
now fly in the open firmament of heaven, and soar upwards upon the wings of
faith and hope, and holy love and joy. 4. The priest must, upon this,
pronounce him clean. It was requisite that this should be done with solemnity,
that the leper might himself be the more affected with the mercy of God to him
in his recovery, and that others might be satisfied to converse with him.
Christ is our priest, to whom the Father has committed all judgment, and
particularly the judgment of the leprosy. By his definitive sentence
impenitent sinners will have their everlasting portion assigned them with the
unclean (Job xxxvi. 14), out of the holy city; and all that by his grace are
cured and cleansed shall be received into the camp of the saints, into which
no unclean thing shall enter. Those are clean indeed whom Christ pronounces
so, and they need not regard what men say of them. But, though Christ was the end
of this law for righteousness, yet being in the days of his flesh made
under the law, which as yet stood unrepealed, he ordered those lepers whom
he had cured miraculously to go and show themselves to the priest, and offer
for their cleansing according to the law, Matt. viii. 4; Luke xvii. 14.
The type must be kept up till it was answered by its antitype. 5. When the
leper was pronounced clean, he must wash his body and his clothes, and shave off
all his hair (v. 8), must still tarry seven days out of the camp,
and on the seventh day must do it again, v. 9. The priest having
pronounced him clean from the disease, he must make himself as clean as ever
he could from all the remains of it, and from all other defilements, and he
must take time to do this. Thus those who have the comfort of the remission of
their sins, by the sprinkling of the blood of Christ upon their consciences,
must with the utmost care and caution cleanse themselves from all
filthiness both of flesh and spirit, and thoroughly purge themselves
from their old sins; for every one that hath this hope in him will
be concerned to purify himself.
10 And on the eighth day
he shall take two he lambs without blemish, and one ewe lamb of the first year
without blemish, and three tenth deals of fine flour for a meat
offering, mingled with oil, and one log of oil. 11 And the priest
that maketh him clean shall present the man that is to be made clean,
and those things, before the LORD,
at the door of the tabernacle of the congregation: 12 And
the priest shall take one he lamb, and offer him for a trespass offering, and
the log of oil, and wave them for a wave offering before the LORD:
13 And he shall slay the lamb in the place where he shall kill the sin
offering and the burnt offering, in the holy place: for as the sin offering is
the priest's, so is the trespass offering: it is most
holy: 14 And the priest shall take some of the blood of the
trespass offering, and the priest shall put it upon the tip of the
right ear of him that is to be cleansed, and upon the thumb of his right hand,
and upon the great toe of his right foot: 15 And the priest shall
take some of the log of oil, and pour it into the palm of his
own left hand: 16 And the priest shall dip his right finger in the
oil that is in his left hand, and shall sprinkle of the oil with his
finger seven times before the LORD:
17 And of the rest of the oil that is in his hand shall the priest put
upon the tip of the right ear of him that is to be cleansed, and upon the
thumb of his right hand, and upon the great toe of his right foot, upon the
blood of the trespass offering: 18 And the remnant of the oil that
is in the priest's hand he shall pour upon the head of him that is to
be cleansed: and the priest shall make an atonement for him before the LORD.
19 And the priest shall offer the sin offering, and make an atonement for him
that is to be cleansed from his uncleanness; and afterward he shall kill the
burnt offering: 20 And the priest shall offer the burnt offering
and the meat offering upon the altar: and the priest shall make an atonement
for him, and he shall be clean.
Observe, I. To complete the purification of the leper, on the eighth day,
after the former solemnity performed without the camp, and, as it should seem,
before he returned to his own habitation, he was to attend at the door of
the tabernacle, and was there to be presented to the Lord, with his
offering, v. 11. Observe here, 1. That the mercies of God oblige us to
present ourselves to him, Rom. xii. 1. 2. When God has restored us to the
liberty of ordinances again, after restraint by sickness, distance, or
otherwise, we should take the first opportunity of testifying our respect to
God, and our affection to his sanctuary, by a diligent improvement of the
liberty we are restored to. When Christ had healed the impotent man, he soon
after found him in the temple, John v. 14. When Hezekiah asks, What
is the sign that I shall go up to the house of the Lord? he means,
"What is the sign that I shall recover?" intimating that if God
restored him his health, so that he should be able to go abroad, the house of
the Lord should be the first place he would go to. 3. When we present
ourselves before the Lord we must present our offerings, devoting to God with
ourselves all we have and can do. 4. Both we and our offerings must be
presented before the Lord by the priest that made us clean, even our Lord
Jesus, else neither we nor they can be accepted.
II. Three lambs the cleansed leper was to bring, with a meat-offering, and a
log of oil, which was about half a pint. Now, 1. Most of the ceremony peculiar
to this case was about the trespass-offering, the lamb for which was offered
first, v. 12. And, besides the usual rites with which the
trespass-offering was offered, some of the blood was to be put upon the ear,
and thumb, and great toe, of the leper that was to be cleansed (v. 14),
the very same ceremony that was used in the consecration of the priests, ch.
viii. 23, 24. It was a mortification to them to see the same purification
necessary for them that was for a leper. The Jews say that the leper stood
without the gate of the tabernacle and the priest within, and thus the
ceremony was performed through the gate, signifying that now he was admitted
with other Israelites to attend in the courts of the Lord's house again, and
was as welcome as ever; though he had been a leper, and though perhaps the
name might stick by him as long as he lived (as we read of one who probably
was cleansed by our Lord Jesus, who yet afterwards is called Simon the
leper, Matt. xxvi. 6), yet he was as freely admitted as ever to communion
with God and man. After the blood of the offering had been put with the
priest's finger upon the extremities of the body, to include the whole, some
of the oil that he brought, which was first waved and then sprinkled before
the Lord, was in like manner put in the same places upon the blood. "The
blood" (says the learned bishop Patrick) "seems to have been a token
of forgiveness, the oil of healing," for God first forgiveth our
iniquities and then healeth our diseases, Ps. ciii. 3. See Isa.
xxxviii. 17. Wherever the blood of Christ is applied for justification the oil
of the Spirit is applied for sanctification; for these two are inseparable and
both necessary to our acceptance with God. Nor shall our former leprosy, if it
be healed by repentance, be any bar to these glorious privileges. Cleansed
lepers are as welcome to the blood and the oil as consecrated priests. Such
were some of you, but you are washed. When the leper was sprinkled the
water must have blood in it (v. 5), when he was anointed the oil must
have blood under it, to signify that all the graces and comforts of the
Spirit, all his purifying dignifying influences, are owing to the death of
Christ: it is by his blood alone that we are sanctified. 2. Besides this there
must be a sin-offering and a burnt-offering, a lamb for each, v. 19,
20. By each of these offerings, it is said, the priests shall make
atonement for him. (1.) His moral guilt shall be removed; the sin for
which the leprosy was sent shall be pardoned, and all the sins he had been
guilty of in his afflicted state. Note, The removal of any outward trouble is
then doubly comfortable to us when at the same time God gives us some
assurance of the forgiveness of our sins. If we receive the atonement,
we have reason to rejoice, Rom. v. 11. (2.) His ceremonial pollution shall be
removed, which had kept him from the participation of the holy things. And
this is called making an atonement for him, because our restoration to
the privileges of God's children, typified hereby, is owing purely to the
great propitiation. When the atonement is made for him he shall be clean, both
to his own satisfaction and to his reputation among his neighbours; he shall
retrieve both his credit and his comfort, and both these true penitents become
entitled to, both ease and honour, by their interest in the atonement. The
burnt-offering, besides the atonement that was made by it, was a thankful
acknowledgment of God's mercy to him: and the more immediate the hand of God
was both in the sickness and in the cure the more reason he had thus to give
glory to him, and thus, as our Saviour speaks (Mark i. 44), to offer for
his cleansing all those things which Moses commanded for a testimony
unto them.
21 And if he be
poor, and cannot get so much; then he shall take one lamb for a
trespass offering to be waved, to make an atonement for him, and one tenth
deal of fine flour mingled with oil for a meat offering, and a log of
oil; 22 And two turtledoves, or two young pigeons, such as he is
able to get; and the one shall be a sin offering, and the other a burnt
offering. 23 And he shall bring them on the eighth day for his
cleansing unto the priest, unto the door of the tabernacle of the
congregation, before the LORD.
24 And the priest shall take the lamb of the trespass offering, and the log of
oil, and the priest shall wave them for a wave offering before the LORD:
25 And he shall kill the lamb of the trespass offering, and the priest shall
take some of the blood of the trespass offering, and put it upon
the tip of the right ear of him that is to be cleansed, and upon the thumb of
his right hand, and upon the great toe of his right foot: 26 And
the priest shall pour of the oil into the palm of his own left hand:
27 And the priest shall sprinkle with his right finger some of the oil
that is in his left hand seven times before the LORD:
28 And the priest shall put of the oil that is in his hand upon the tip
of the right ear of him that is to be cleansed, and upon the thumb of his
right hand, and upon the great toe of his right foot, upon the place of the
blood of the trespass offering: 29 And the rest of the oil that is
in the priest's hand he shall put upon the head of him that is to be cleansed,
to make an atonement for him before the LORD.
30 And he shall offer the one of the turtledoves, or of the young pigeons,
such as he can get; 31 Even such as he is able to get, the
one for a sin offering, and the other for a burnt offering, with
the meat offering: and the priest shall make an atonement for him that is to
be cleansed before the LORD.
32 This is the law of him in whom is the plague of
leprosy, whose hand is not able to get that which pertaineth to his
cleansing.
We have here the gracious provision which the law made for the cleansing of poor
lepers. If they were not able to bring three lambs, and three tenth-deals
of flour, they must bring one lamb, and one tenth-deal of flour, and, instead
of the other two lambs, two turtle-doves or two young pigeons, v. 21,
22. Here see, 1. That the poverty of the person concerned would not excuse him
if he brought no offering at all. Let none think that because they are poor
God requires no service from them, since he has considered them, and demands
that which it is in the power of the poorest to give. "My son, give me
thy heart, and with that the calves of thy lips shall be accepted
instead of the calves of the stall." 2. That God expected from
those who were poor only according to their ability; his commandments are
not grievous, nor does he make us to serve with an offering. The
poor are as welcome to God's altar as the rich; and, if there be first a
willing mind and an honest heart, two pigeons, when they are the utmost a man
is able to get, are as acceptable to God as two lambs; for he requires according
to what a man has and not according to what he has not. But it is
observable that though a meaner sacrifice was accepted from the poor, yet the
very same ceremony was used for them as was for the rich; for their souls are
as precious and Christ and his gospel are the same to both. Let not us
therefore have the faith of our Lord Jesus Christ with respect of persons,
Jam. ii. 1.
33 And the LORD
spake unto Moses and unto Aaron, saying, 34 When ye be come into
the land of Canaan, which I give to you for a possession, and I put the plague
of leprosy in a house of the land of your possession; 35 And he
that owneth the house shall come and tell the priest, saying, It seemeth to me
there is as it were a plague in the house: 36 Then the
priest shall command that they empty the house, before the priest go into
it to see the plague, that all that is in the house be not made
unclean: and afterward the priest shall go in to see the house: 37
And he shall look on the plague, and, behold, if the plague be
in the walls of the house with hollow strakes, greenish or reddish, which in
sight are lower than the wall; 38 Then the priest shall go
out of the house to the door of the house, and shut up the house seven
days: 39 And the priest shall come again the seventh day, and
shall look: and, behold, if the plague be spread in the walls of the
house; 40 Then the priest shall command that they take away the
stones in which the plague is, and they shall cast them into an unclean
place without the city: 41 And he shall cause the house to be
scraped within round about, and they shall pour out the dust that they scrape
off without the city into an unclean place: 42 And they shall take
other stones, and put them in the place of those stones; and he shall
take other mortar, and shall plaster the house. 43 And if the
plague come again, and break out in the house, after that he hath taken away
the stones, and after he hath scraped the house, and after it is
plastered; 44 Then the priest shall come and look, and, behold, if
the plague be spread in the house, it is a fretting leprosy in the
house: it is unclean. 45 And he shall break down the house,
the stones of it, and the timber thereof, and all the mortar of the house; and
he shall carry them forth out of the city into an unclean place.
46 Moreover he that goeth into the house all the while that it is shut up
shall be unclean until the even. 47 And he that lieth in the house
shall wash his clothes; and he that eateth in the house shall wash his
clothes. 48 And if the priest shall come in, and look upon it,
and, behold, the plague hath not spread in the house, after the house was
plastered: then the priest shall pronounce the house clean, because the plague
is healed. 49 And he shall take to cleanse the house two birds,
and cedar wood, and scarlet, and hyssop: 50 And he shall kill the
one of the birds in an earthen vessel over running water: 51 And
he shall take the cedar wood, and the hyssop, and the scarlet, and the living
bird, and dip them in the blood of the slain bird, and in the running water,
and sprinkle the house seven times: 52 And he shall cleanse the
house with the blood of the bird, and with the running water, and with the
living bird, and with the cedar wood, and with the hyssop, and with the
scarlet: 53 But he shall let go the living bird out of the city
into the open fields, and make an atonement for the house: and it shall be
clean.
This is the law concerning the leprosy in a house. Now that they were in the
wilderness they dwelt in tents, and had no houses, and therefore the law is
made only an appendix to the former laws concerning the leprosy, because it
related, not to their present state, but to their future settlement. The
leprosy in a house is as unaccountable as the leprosy in a garment; but, if we
see not what natural causes of it can be assigned, we may resolve it into the
power of the God of nature, who here says, I put the leprosy in a house
(v. 34), as his curse is said to enter into a house, and consume
it with the timber and stones thereof, Zech. v. 4. Now, 1. It is supposed
that even in Canaan itself, the land of promise, their houses might be
infected with a leprosy. Though it was a holy land, this would not secure them
from this plague, while the inhabitants were many of them so unholy. Thus a
place and a name in the visible church will not secure wicked people from
God's judgments. 2. It is likewise taken for granted that the owner of the
house will make the priest acquainted with it, as soon as he sees the least
cause to suspect the leprosy in his house: It seemeth to me there is as it
were a plague in the house, v. 35. Sin, where that reigns in a
house, is a plague there, as it is in a heart. And masters of families should
be aware and afraid of the first appearance of gross sin in their families,
and put away the iniquity, whatever it is, far from their tabernacles, Job
xxii. 23. They should be jealous with a godly jealousy concerning those under
their charge, lest they be drawn into sin, and take early advice, if it but
seem that there is a plague in the house, lest the contagion spread, and many
be by it defiled and destroyed. 3. If the priest, upon search, found that the
leprosy had got into the house, he must try to cure it, by taking out that
part of the building that was infected, v. 40, 41. This was like
cutting off a gangrened limb, for the preservation of the rest of the body.
Corruption should be purged out in time, before it spread; for a little
leaven leaveneth the whole lump. If thy right hand offend thee, cut it off.
4. If yet it remained in the house, the whole house must be pulled down, and
all the materials carried to the dunghill, v. 44, 45. The owner had
better be without a dwelling than live in one that was infected. Note, The
leprosy of sin, if it be obstinate under the methods of cure, will at last be
the ruin of families and churches. If Babylon will not be healed, she shall be
forsaken and abandoned, and (according to the law respecting the leprous
house), they shall not take of her a stone for a corner, nor a stone for
foundations, Jer. li. 9, 26. The remainders of sin and corruption in our
mortal bodies are like this leprosy in the house; after all our pains in
scraping and plastering, we shall never be quite clear of it, till the earthly
house of this tabernacle be dissolved and taken down; when we are dead we
shall be free from sin, and not till then, Rom. vi. 7. 5. If the taking out
the infected stones cured the house, and the leprosy did not spread any
further, then the house must be cleansed; not only aired, that it might be
healthful, but purified from the ceremonial pollution, that it might be fit to
be the habitation of an Israelite. The ceremony of its cleansing was much the
same with that of cleansing a leprous person, v. 49, &c. This
intimated that the house was smitten for the man's sake (as bishop Patrick
expresses it), and he was to look upon himself as preserved by divine mercy.
The houses of Israelites are said to be dedicated (Deut. xx. 5), for
they were a holy nation, and therefore they ought to keep their houses pure
from all ceremonial pollutions, that they might be fit for the service of that
God to whom they were devoted. And the same care should we take to reform
whatever is amiss in our families, that we and our houses may serve the Lord;
see Gen. xxxv. 2. Some have thought the leprosy in the house was typical of
the idolatry of the Jewish church, which did strangely cleave to it; for,
though some of the reforming kings took away the infected stones, yet still it
broke out again, till by the captivity of Babylon God took down the house, and
carried it to an unclean land; and this proved an effectual cure of their
inclination to idols and idolatrous worships.
54 This is the law
for all manner of plague of leprosy, and scall, 55 And for the
leprosy of a garment, and of a house, 56 And for a rising, and for
a scab, and for a bright spot: 57 To teach when it is
unclean, and when it is clean: this is the law of leprosy.
This is the conclusion of this law concerning the leprosy. There is no
repetition of it in Deuteronomy, only a general memorandum given (Deut. xxiv.
8), Take heed in the plague of leprosy. We may see in this law, 1. The
gracious care God took of his people Israel, for to them only this law
pertained, and not to the Gentiles. When Naaman the Syrian was cured of his
leprosy he was not bidden to show himself to the priest, though he was cured
in Jordan, as the Jews that were cured by our Saviour were. Thus those who are
entrusted with the key of discipline in the church judge those only that
are within; but those that are without God judgeth, 1 Cor. v. 12,
13. 2. 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, to avoid
coming within the danger of being infected by it. Touch not the unclean
thing, saith the Lord, and I will receive you, 2 Cor. vi. 17.
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