The Third Book of Moses, called Leviticus
Leviticus 15
Chapter XV · Vol. I, pp. 387–388
1 The uncleanness of men in their issues. 13 The cleansing of them. 19 The uncleanness of women in their issues. 28 Their cleansing.
2 Speak b unto the children of Israel, and say unto them, When any man hath a c running issue out of his flesh, because of his issue he is unclean.1
b ch. 11.1. Ne. 9.13, 14. Ro. 3.2. De. 4.7, 8. Ps. 78.5; 147.19, 20.
c Or, running of the reins, ch. 22.4. Nu. 5.2. Mar. 7.20-23.
1 It is not needful for us particularly to consider the laws contained in this chapter; they are not binding on us. In some cases the disease mentioned might be the result of wickedness, in others of disease or infirmity; and even where neither positive disease nor actual sin was implied, might be thus marked, to show how a fallen nature pollutes everything we do.—Scott.
3 And this shall be his uncleanness in his issue: whether his d flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.2
d ch. 12.3. Eze. 16.26; 23.20.
2 The running issue evidently included all forms of inflammation terminating in a constant purulent discharge: ver. 8 seeming evidently to include disease of the lungs; and these, whether contagious or otherwise, are all ranked, and most justly, under one common character of uncleanness. But why, if the issue be stopped, is the patient still unclean? he remains so only till he make public acknowledgment of the mercy of God.—Note, The regenerate soul, in which the power of sin is stopped, feels most sensitively the shame of its former disease. Paul ranked visibly and justly amongst the chief of saints, but Paul's awakened memory and sensitive conscience pronounced him the chief of sinners, 1 Ti. 1.15.—C.
4 Everye bed whereon he lieth that hath the issue is unclean; and every thing3 whereon he sitteth shall be unclean.
e Tit. 1.15. 1 Co. 15.33. Ep. 5.7, 11.
3 Heb. vessel.
5 And whosoever toucheth his bed f shall wash his clothes, and bathe himself in water, and be unclean until the even.
A.M. 2514. B.C. 1490.
f ch. 11.25, 28, 32; 13.6, 34; 14.8, 27; 16.26, 28. Nu. 19.10, 22. He. 9.14, 26; 10.22. Re. 7.14. Is. 1.16; 22.14. Ja. 4.8. Ps. 26.6; 51.2, 7. Eze. 36.25, 29.
6 And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
8 And if he that hath the issue g spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even.
9 And what saddle soever he rideth upon that hath the issue shall be unclean.
10 And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall washh his clothes, and bathe himself in water, and be unclean until the even.
11 And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, h he shall wash his clothes, and bathe himself in water, and be unclean until the even.
12 And the i vessel of earth that he toucheth which hath the issue shall be broken;4 and every vessel of wood shall be rinsed in water.5
i ch. 6.28; 11.33. 2 Co. 5.1. Phi. 1.21, 23; 3.21.
4 Eight points require watchfulness, in order to avoid uncleanness by intercourse with the unclean. The bed, the seat, the flesh, the spittle, the saddle—rather litter—anything that has been under him—the person touched by him, must all be scrupulously avoided, and the vessels he has used must, according to their material, be washed or broken. What a memento of spiritual watchfulness against those 'evil communications that corrupt good manners!' 1 Co. 15.33.—C.
5 The vessel of earth that the unclean has touched must be broken—that is, not every time he has touched it, but when he has ceased to use it: and whether such vessels may have been of the porous and absorbing character of much of the modern pottery of the East, used for cooling water by filtration and evaporation, or of a glazed and more perfect manufacture, still the breaking was a valuable sanitary regulation; while it ministered to the recovered invalid a salutary memorial, that, at best, he 'dwelt in a house of clay,' Job 4.29, soon to be broken in pieces. The vessel of wood was merely rinsed in order to its cleansing: most probably the beautifully varnished wooden ware of eastern countries rendered impervious to fluids, and thereby enabled to resist or cast off any contagious matter. The distinction between the vessels forms a just emblem of the state of man; the body must be broken, the spirit washed, Jn. 3.5; the body is for sacrifice, the spirit for renewal, Ro. 12.1, 2.—C.
13 And when he that hath an issue is cleansed of his issue,6 then he shall number to himself sevenk days for his cleansing, and l wash his clothes, and bathe his flesh in running water, and shall be clean.
6 That is, when the disease is completely healed. After this seven days must elapse, and the ceremonies described must be observed ere he could again mix with the people, or take part in the service of God.—P.
k Ex. 29.35, 37. ch. 14.8, 10. Nu. 12.14; 19.11, 12.
l ver. 5, 10, 11. Re. 1.5; 22.1. Eze. 36.25, 29. Je. 33.8. 2 Co. 7.1. Ja. 4.8.
14 And on the eighth day he shall take to him m two turtle-doves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest.
m ch. 12.6, 8; 14.22, 23; 1.14; 12.8; 14.22; ver. 29, 30. Nu. 6.10. He. 7.26; 10.10, 12, 14. 2 Co. 5.21.
15 And the priest shall offer them, the one for a sin-offering, and the other for a burnt-offering; and the n priest shall make an atonement for him before the LORD for his issue.
16 And if any man's o seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.
o ch. 22.4. De. 23.10. 1 Pe. 2.11. 2 Co. 7.1. 1 Jn. 1.7. See ver. 5.
17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.
18 The p woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.
p Ep. 4.17-19; 5.3-11. 1 Pe. 2.11. 2 Ti. 2.22. ver. 5.
19 And if a woman q have an issue, and her issue in her flesh be blood, she shall be put apart7 seven days; and whosoever toucheth her shall be unclean until the even.8
q ch. 20.18; 12.2, 4. Eze. 36.17. Mar. 5.25. Mat. 15.19.
A.M. 2514. B.C. 1490.
7 Heb. in her separation.
8 Uncleanness till the even, means that the effects of the defilement of sin are never perfectly removed till death. [The above is the symbolical meaning: but the literal meaning is that the person spoken of would be ceremonially unclean till sunset, i.e. he would be prohibited from approaching the tabernacle, from joining in any ordinance of religion, and from touching any priest or private person.—P.]
20 And r every thing that she lieth upon in her separation shall be unclean; every thing also that she sitteth upon shall be unclean.
r ver. 4-9. 1 Co. 15.33. Pr. 2.16-19; 5.3-13; 6.24-35; 7.10-27; 9.13-18; 22.14. Ec. 7.26.
21 And whosoever toucheth her bed s shall wash his clothes, and bathe himself in water, and be unclean until the even.
22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.
23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.
24 And if any man t lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.
t Eze. 18.6; 22.10. ch. 20.18. 1 Pe. 2.11. He. 13.4. 1 Th. 5.22.
25 And if a woman u have an issue of her blood many days out of the time of her separation; or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.
u Mat. 9.20. Mar. 7.20-23. ver. 19-24.
26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation; and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.
27 And whosoever toucheth those things shall be unclean, and x shall wash his clothes, and bathe himself in water, and be unclean until the even.
x ch. 17.15; ver. 5, 6, &c. 1 Pe. 1.18, 19. He. 9.14; 10.22. Eze. 36.25, 29. Zec. 13.1. 1 Jn. 1.7.
28 But if she be cleansed of her issue, then she shall y number to herself seven days, and after that she shall be clean.
y See ver. 13-15. Ga. 4.4; 3.13. Mat. 1.21. Ep. 1.6, 7. 1 Co. 1.30; 6.11.
29 And z on the eighth day she shall take unto her two turtles, or two young pigeons,9 and bring them unto the priest, to the door of the tabernacle of the congregation.
z See ver. 14.
9 In the cases of uncleanness here specified, even where they are properly called infirmities, yet springing from natural corruption, moral pollution is implied, and sacrifices for atonement and purification must therefore be offered; and in this case the woman must present both a sin-offering and a burnt-offering.—l.
30 And the priest shall offer the one for a sin-offering, and the other for a burnt-offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.
31 Thusa shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.1
a ch. 11.47; 13.50. Ps. 60.18. Jude 4. He. 10.29; 12.15.
1 It is here intimated that these laws were principally intended to teach the Israelites reverence for God in his sanctuary; and that being sinners, and stained with pollution in all their services, they constantly required forgiveness and purification through the blood of atonement and the sanctification of the Holy Spirit.—l.
32 Thisb is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;
33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her which is unclean.2
2 All the before-mentioned laws concerning uncleanness and the rites of purification were designed to impress on the Hebrew people the necessity of inward cleanness and purity of mind. And were further intended to prevent the Israelites from being drawn into idolatry by establishing a wide difference of customs and habits between them and the surrounding heathen.—Wells.
Notes
Reflections.—In these things, as in a figure, I behold how shameful and infectious are the scandalous outbreakings of original and inward corruption, and particularly those which are anyway connected with fleshly lusts. Neither the corrupters nor the corrupted can have fellowship with God or his people, but in a believing improvement of Jesus' blood and Spirit, and in bitter and unfeigned repentance of their sin. Let my body, therefore, as well as my soul, be kept pure for the Lord. Let me, with the most earnest care, avoid the company of apostate, erroneous, unchaste, frothy, and wicked persons; and have no fellowship in thought, word, or deed, with the unfruitful works of darkness, but rather reprove them. Without this circumspection and care, I shall certainly contract guilt, stains, infamy, and hurt, which will not be purged away, but follow me till I die.