Leviticus 14 commentary

The priests could not cleanse the lepers; but when the Lord removed the plague, various rules were to be observed in admitting them again to the ordinances of God, and the society of his people. They represent many duties and exercises of truly repenting sinners, and the duties of ministers respecting them. If we apply this to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, we must not count them as enemies, but admonish them as brethren. And also that when God by his grace has brought to repentance, they ought with tenderness and joy, and sincere affection, to be received again. Care should always be taken that sinners may not be encouraged, nor penitents discouraged. If it were found that the leprosy was healed, the priest must declare it with the particular solemnities here described. The two birds, one killed, and the other dipped in the blood of the bird that was killed, and then let loose, may signify Christ shedding his blood for sinners, and rising and ascending into heaven. The priest having pronounced the leper clean from the disease, he must make himself clean from all remains of it. Thus those who have comfort of the remission of their sins, must with care and caution cleanse themselves from sins; for every one that has this hope in him, will be concerned to purify himself.

The cleansed leper was to be presented to the Lord, with his offerings. When God has restored us to enjoy public worship again, after sickness, distance, or otherwise, we should testify our thanksgiving by our diligent use of the liberty. And both we and our offerings must be presented before the Lord, by the Priest that made us clean, even our Lord Jesus. Beside the usual rites of the trespass-offering, some of the blood, and some of the oil, was to be put upon him that was to be cleansed. Wherever the blood of Christ is applied for justification, the oil of the Spirit is applied for sanctification; these two cannot be separated. We have here the gracious provision the law made for poor lepers. The poor are as welcome to God's altar as the rich. But though a meaner sacrifice was accepted from the poor, yet the same ceremony was used for the rich; their souls are as precious, and Christ and his gospel are the same to both. Even for the poor one lamb was necessary. No sinner could be saved, had it not been for the Lamb that was slain, and hath redeemed us to God with his blood.

The leprosy in a house is unaccountable to us, as well as the leprosy in a garment; but now sin, where that reigns in a house, is a plague there, as it is in a heart. Masters of families should be aware, and afraid of the first appearance of sin in their families, and put it away, whatever it is. If the leprosy is got into the house, the infected part must be taken out. If it remain in the house, the whole must be pulled down. The owner had better be without a dwelling, than live in one that was infected. The leprosy of sin ruins families and churches. Thus sin is so interwoven with the human body, that it must be taken down by death.

When that God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us by his grace, Eph 2:4, 5, we shall manifest the change by repenting, and forsaking former sins. Let us follow after holiness, and let us compassionate other poor lepers, and desire, seek, and pray for their cleansing.

2 This shall be the law of the leper. Moses now treats of the manner in which those who were cured of leprosy were to be cleansed and restored. Thus far he had shewn whom the priest was to admit into the holy congregation, and account to be clean; he now prescribes the rite of expiation, whereby the people might learn how greatly God abominates the uncleanness, which He commands to be purified by a solemn propitiation; and also that he who is healed may acknowledge that he is rescued from death by God’s special blessing, and may in future be more diligent in seeking to be pure. For there were two parts in the sacrifice here demanded-purification and thanksgiving. But we must ever keep in view the object which I have stated in the last chapter, that the Israelites were instructed by this ceremony to serve God in chastity and purity, and to keep far away from those defilements, whereby religion would be profaned. Since, then, leprosy was a kind of pollution, God was unwilling that those who were cured of it should be received into the holy congregation, “Rentrassent au rang de ses enfans;” should be restored to the rank of His children. — Fr. except after the offering of a sacrifice; as if the priest reconciled them after excommunication. It will now be well to discuss the points which are worthy of consideration. The office of cleansing is imposed on the priest; yet he is at the same time forbidden to cleanse any except those who were already pure and clean. In this, on the one hand, God claims for Himself the honor of the cure, lest men should assume it; and also establishes the discipline which He would have to reign in His Church. To make the matter clearer, it belongs to God only to forgive sins; what, then, remains to man, except to be the witness and herald of the grace which He confers? God’s minister can, therefore, absolve none whom God has not before absolved. In sum, absolution is not in the power or will of man: the minister only sustains an inferior part, to endorse God’s judgment, or rather to proclaim God’s sentence. Hence that remarkable expression of Isaiah, “I, even I, am he that blotteth out thy transgressions, O Israel, and none but me.” The words in italics seem to be added paraphrastically by C. (Isaiah 43:25.) In which sense, too, God everywhere promises by the prophets that the people shall be clean, when He shall have cleansed them. Meanwhile, however, this does not prevent those who are called to the office of teaching from purging the uncleanness of the people in a certain peculiar way. For, since faith alone purifies the heart, in so far as it receives the testimony which God proffers by the mouth of man, the minister who testifies that we are reconciled to God, is justly reckoned to take away our pollution. This expiation is still in force, though the ceremony has long ceased to be in use. But, since the spiritual healing, which we receive by faith, proceeds from the mere grace of God, the ministry of man does not at all detract from His glory. Let us, then, remember that these two things are perfectly consistent with each other, that God is the sole author of our purity; and yet that the method, which He uses for our justification, must not on that account be neglected. And this is properly referred to discipline, that whosoever has been once cast out of the holy congregation by public authority, must not be received again except upon professing penitence and a new life. We must observe, too, that this jurisdiction was given to the priests not only on the ground that they represented Christ, but also in respect to the ministry, which we have in common with them.

3 And the priest shall go forth. This is the examination, which was more fully treated of in the last chapter, without which it was not lawful to receive him who had been once rejected. The priest’s command, which is mentioned immediately afterwards, I refer to the Levites, some one of whom probably accompanied the priest to prepare the sacrifice, that thus the priests might only discharge the principal duty. The sum of the rite respecting the two birds tends to this, that the cleansing from leprosy was a kind of resurrection Two birds were placed before their eyes; the liberty of one was purchased by the blood of the other; because the former was not let go until it had been first dipped in the blood and the water; and thus the matter of sprinkling was prepared for the man’s purification. The sevenfold repetition was intended to impress more deeply on men’s memories a continual meditation on God’s grace; for we know that by this number perfection is often expressed in Scripture. With the same object, he who had been cured shaved his hair, and washed in water. Yet he did not return home on the first day, but on the eighth. Meantime, on the seventh day he shaved his beard, and his eyebrows, and all the hair of his head; he washed himself and his garments, and then proceeded to the sacrifice. So difficult is it to accustom men to a serious acknowledgment of the two points, to hold their vice in detestation, and worthily to estimate the grace of God whereby they are delivered.

10. And on the eighth. As infants on the eighth day after they were cleansed from the uncleanness which they had brought from the womb, were grafted into the Church, and made members of it; so now the eighth day is prescribed for the restoration of those who, in the cure that they have received, are as it were born again; for they are accounted dead whom the leprosy had banished from the holy congregation. A sacrifice is therefore appointed which may renew the circumcision that had been in some measure effaced. Now, the meaning of all the things here mentioned is not clear to myself, and I would not have my readers too curious respecting them. Some may be probably accounted for; the right ear, the thumb of the right hand, and the great toe of the right foot, were sprinkled with the blood of the offering, because the leper was restored to the ordinary habits and customs of life, so as to have freedom of walk and action, and free conversational intercourse; for in the ear there is a mutual correspondence between speaking and hearing. The head is anointed, or cleansed with the oil, that nothing impure should remain in his whole body Addition in French, “mais d’esplucher tout par le menu, je ne l’oserois entrependre, et ne voundrois;” but I dare not, and would not undertake to explain the whole in detail. God spare the poor and lowly, and does not compel them to offer the two lambs, lest they should be burdened beyond their means; whence it appears, that sacrifices are not estimated according to their intrinsic value, but according to the pious feeling which disposes each on liberally to offer in proportion to what is given him.

34. When ye be come into the land. Another sort of leprosy is here treated of, as to which we may not unreasonably rejoice that it is now unknown to us. But, as God had honored that people with extraordinary privileges, so it was consistent that their ingratitude should be punished by more severe penalties, if they defiled the gifts in which they excelled. It is not to be wondered at, therefore, that punishments were inflicted upon them, which it fills us with surprise and horror to hear of. It was a sad sight to behold the leprosy invading the human body; but there was something portentous to perceive it affecting their houses also, and driving out the owners and their families; for if they wittingly and voluntarily remained there, the contagion spread to themselves and all their furniture. But, since God marked with public ignominy those whose houses were struck with leprosy, He commands them to confess their guilt, and not only when the evil had made much advance, but when any suspicion of it had begun to exist. It appears, too, from the Law, that some were but lightly chastised: for, if after the priest’s inspection, in seven days the plague did not increase on the scraped walls, the possessor returned to his house. God punished others more severely, and it was necessary that the building should be utterly destroyed, because the pollution was incurable. But, although these were tokens of God’s wrath, yet, inexpiating the uncleanness, He exercised His people in the study of purity; for it was just as if He drove away from approaching His sanctuary those who came from an unclean house. The sense, then, was that. they should each of them diligently endeavor to keep their houses pure, and chaste, and free from every stain. But if, through God’s mercy, the plague ceased, a sacrifice of thanksgiving was to be offered, as for the human beings (who had been healed.) The next chapter, in which general pollutions and their purifications are not treated of, but only one kind of pollution is glanced at, which has reference to fleshly lust, would perhaps be suitably introduced under the Seventh Commandment; but it will presently appear from the context that it must be brought under this head.

Of the Pollutions which arise from Issues Heading added from Fr., “Des pollutions qui adviennent par flux."

Leviticus 15

Leviticus 15:1-33

1. And the LORD spake unto Moses and to Aaron, saying,

1. Loquutus est autem Jehova ad Mosen et Aharon, dicendo,

2. Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.

2. Loquimini ad filios Israel, et dicite eis, Unusquisque quum semen ejus defluet de carne sua, immundus est.

3. And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.

3. Haec vero erit immunditia ejus in semine ipsius, si emittat caro ejus semen suum, vel clauserit carnem suam semine suo, immunditia ejus est.

4. Every bed whereon he lieth that hath the issue is unclean: and every thing whereon he sitteth, shall be unclean.

4. Onme stratum in quo jacuerit qui patitur fluxum seminis, immundum erit: et omne id super quo sederit, immundum erit.

5. And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.

5. Quicunque item tetigerit lectum ejus, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

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.

6. Et qui sederit super alquid super quo sederit seminifluus, lavabit vestimenta sua, posteaquam laverit se aqua: eritque immundus usque ad vesperam.

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.

7. Qui vero tetigerit carnem seminiflui, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

8. And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be uncleau until the even.

8. Et si despuerit seminifluussuper mundum, lavabit vestimenta sua posteaquam laverit se aqua: eritque immundus usque ad vesperam.

9. And what saddle soever he rideth upon that hath the issue shall be unclean.

9. Et omne sagma super quo equitaverit seminifluus, immundum erit.

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 wash his clothes, and bathe himself in water, and be unclean until the even.

10. Atque omnis qui tetigerit omne quitquid fuerit subter eum, immundus erit usque ad vesperam et qui portaverit ea, lavabit vestimenta sua, posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

11. And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shalt wash his clothes, and bathe himself in water, and be unclean until the even.

11. Omnis autem quem tetigerit seminifluus, et manus suas non abluerit aqua, lavabit vestimenta sua: posteaquam laverit sese aqua: eritque immundus usque ad vesperam.

12. And the vessel of earth that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.

12. Et vas fictile quod tetigerit seminifluus, confringetur: onme auterm vas ligneum lavabitur aqua.

13. And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.

13. Quum autem mundatus fuerit seminifluus a fluxusuo, numerabit sibi septem dies ab emundatione sua, lavabitque vestimenta sua, posteaquam laverit quoque carnem suam aqua viva: et mundus erit.

14. And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:

14. Die vero octava capiet sibi duos turtures, aut duos pullos columbinos, venietque coram Jehova ad ostium tabernaculi conventionis, et tradet eos sacerdoti.

15. And the priest shall offer them, the one for a sin offering, and the other for a burnt offering: and the priest shall make an atonement for him before the LORD for his issue.

15. Quos sacrificabit sacerdos, unum pro peccato, et alterum in holocaustum: et emundabit illum sacerdos coram Jehova a fluxu ipsius.

16. And if any man’s seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.

16. Quum autem ex aliquo egressa fuerit effusio seminis, lavabit aqua totam carnem suam: immun-dusque erit usque ad vesperam.

17. And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.

17. Et omnis vestis, omnisque pellis super quam fuerit aliquid de effusione seminis, lavabitur aqua et immunda erit usque ad vesperam.

18. The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.

18. Mulier quoque cum quo dormierit vir patiens effusionem seminis, lavabitur aqua et immunda erit usque ad vesperam.

19. And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.

19. Mulier autem quum fuerit fluens sanguine, et erit fluxus ejus per carnem ejus, septem diebus erit in separatione sua: et omnis qui tetigerit eam, immundus erit usque ad vesperam.

20. And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.

20. Et omne super quo jacuerit separatione sua, immundum erit: omne quoque super quo sederit, immundum erit.

21. And whosoever toucheth her bed shall wash his clothes, and bathe hinself in water, and be unclean until the even.

21. Omnis praeterea qui tetigerit lectum ejus, lavabit vestimenta sua, et lavabit sese aqua: immundusque erit usque ad vesperam.

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.

22. Omnis etiam qui tetigerit quamcunque sedem super quam sederit, lavabit vestimenta sua, posteaquam laverit sese aqua: immundusque erit usque ad vesperam.

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.

23. Quod si instrumentum aliquod fuerit super stratum ipsum, vel super sellam super quam sederit: quum tetigerit illud aliquis, immundus erit usque ad vesperam.

24. And if any man 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.

24. Quod si dormiendo dormierit quis cum ea, et fuerit immunditia ejus super eum, immundus erit septem diebus: et omne stratum super quo dormierit, immundum erit.

25. And if a woman 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.

25. Mulier autem, quum fluet fluxum sanguinis ultra menses suos: cunctis diebus fluxus immunditiae suae erit sicut diebus menstrui sui, immunda est.

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.

26. Omne stratum in quo dormierit cunctis diebus fluxus sui, sicut stratum menstrui sui erit, et omnis sedes super qua sederit, immunda erit secundum immunditiam menstrui sui.

27. And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himseIf in water, and be unclean until the even.

27. Quicunque tetigerit cam immundus erit, lavabitque vestimenta sua, et lavabit se aqua, immundusque erit usque ad vesperam.

28. But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.

28. Quod si mundata fuerit a fluxu suo, tunc numerabit sibi septem dies, et postea mundabitur.

29. And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.

29. Die autem octava tollet sibi duos turtures, aut duos pullos columbinos: afferetque illos ad sacerdotem ad ostium tabernaculi conventionis.

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.

30. Et faciet sacerdos unum in hostiam pro peccato, et alterum in holocaustum: emundabitque illam sacerdos coram Jehova a fluxu immunditiae suae.

31. Thus 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.

31. Separabitque filios Israel ab imnmnditias suas, ne moriantur propter immunditias suas, dum polluertint tabernaculum, quod est in medio eorum.

32. This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith;

32. lsta est lex patientis fluxum seminis, et ejus ex quo egreditur effusio seminis, ut sit immundus propter illam.

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 that is unclean.

33. Et aegrotantis in fluxu suo, et ejus qui profundit fluxum suum, sive sit masculus, sive foemina, et viri qui dormierit cum immunda.

CHAPTER 14

Le 14:1-57. The Rites and Sacrifices in Cleansing of the Leper.

2-3. law of the leper in the day of his cleansing--Though quite convalescent, a leper was not allowed to return to society immediately and at his own will. The malignant character of his disease rendered the greatest precautions necessary to his re-admission among the people. One of the priests most skilled in the diagnostics of disease [Grotius], being deputed to attend such outcasts, the restored leper appeared before this official, and when after examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp.

4. two birds--literally, "sparrows." The Septuagint, however, renders the expression "little birds"; and it is evident that it is to be taken in this generic sense from their being specified as "clean"--a condition which would have been altogether superfluous to mention in reference to sparrows. In all the offerings prescribed in the law, Moses ordered only common and accessible birds; and hence we may presume that he points here to such birds as sparrows or pigeons, as in the desert it might have been very difficult to procure wild birds alive.

cedar-wood, and scarlet, and hyssop--The cedar here meant was certainly not the famous tree of Lebanon, and it is generally supposed to have been the juniper, as several varieties of that shrub are found growing abundantly in the clefts and crevices of the Sinaitic mountains. A stick of this shrub was bound to a bunch of hyssop by a scarlet ribbon, and the living bird was to be so attached to it, that when they dipped the branches in the water, the tail of the bird might also be moistened, but not the head nor the wings, that it might not be impeded in its flight when let loose.

5-9. the priest shall command that one of the birds be killed ... over running water--As the blood of a single bird would not have been sufficient to immerse the body of another bird, it was mingled with spring water to increase the quantity necessary for the appointed sprinklings, which were to be repeated seven times, denoting a complete purification. (See 2Ki 5:10; Psa 51:2; Mt 8:4; Lu 5:14). The living bird being then set free, in token of the leper's release from quarantine, the priest pronounced him clean; and this official declaration was made with all solemnity, in order that the mind of the leper might be duly impressed with a sense of the divine goodness, and that others might be satisfied they might safely hold intercourse with him. Several other purifications had to be gone through during a series of seven days, and the whole process had to be repeated on the seventh, ere he was allowed to re-enter the camp. The circumstance of a priest being employed seems to imply that instruction suitable to the newly recovered leper would be given, and that the symbolical ceremonies used in the process of cleansing leprosy would be explained. How far they were then understood we cannot tell. But we can trace some instructive analogies between the leprosy and the disease of sin, and between the rites observed in the process of cleansing leprosy and the provisions of the Gospel. The chief of these analogies is that as it was only when a leper exhibited a certain change of state that orders were given by the priest for a sacrifice, so a sinner must be in the exercise of faith and penitence ere the benefits of the gospel remedy can be enjoyed by him. The slain bird and the bird let loose are supposed to typify, the one the death, and the other the resurrection of Christ; while the sprinklings on him that had been leprous typified the requirements which led a believer to cleanse himself from all filthiness of the flesh and spirit, and to perfect his holiness in the fear of the Lord.

10-20. on the eighth day he shall take two he lambs without blemish, and one ewe-lamb of the first year without blemish--The purification of the leper was not completed till at the end of seven days, after the ceremonial of the birds [Le 14:4-7] and during which, though permitted to come into the camp, he had to tarry abroad out of his tent [Le 14:8], from which he came daily to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned among pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of two lambs, the one was to be a sin offering, and an ephah of fine flour (two pints equals one-tenth), and one log (half pint) of oil (Le 2:1). One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature or from his defilement of the camp by his leprosy previous to his expulsion; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests [Le 8:23]. The parts sprinkled with this blood were then anointed with oil--a ceremony which is supposed to have borne this spiritual import: that while the blood was a token of forgiveness, the oil was an emblem of healing--as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin offering and the other a burnt offering, which had also the character of a thank offering for God's mercy in his restoration. And this was considered to make atonement "for him"; that is, it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are cleansed through faith in His sacrifice to the privileges of the children of God.

21-32. if he be poor, and cannot get so much; then he shall take one lamb--a kind and considerate provision for an extension of the privilege to lepers of the poorer class. The blood of their smaller offering was to be applied in the same process of purification and they were as publicly and completely cleansed as those who brought a costlier offering (Ac 10:34).

34-48. leprosy in a house--This law was prospective, not to come into operation till the settlement of the Israelites in Canaan. The words, "I put the leprosy," has led many to think that this plague was a judicial infliction from heaven for the sins of the owner; while others do not regard it in this light, it being common in Scripture to represent God as doing that which He only permits in His providence to be done. Assuming it to have been a natural disease, a new difficulty arises as to whether we are to consider that the house had become infected by the contagion of leprous occupiers; or that the leprosy was in the house itself. It is evident that the latter was the true state of the case, from the furniture being removed out of it on the first suspicion of disease on the walls. Some have supposed that the name of leprosy was analogically applied to it by the Hebrews, as we speak of cancer in trees when they exhibit corrosive effects similar to what the disease so named produces on the human body; while others have pronounced it a mural efflorescence or species of mildew on the wall apt to be produced in very damp situations, and which was followed by effects so injurious to health as well as to the stability of a house, particularly in warm countries, as to demand the attention of a legislator. Moses enjoined the priests to follow the same course and during the same period of time for ascertaining the true character of this disease as in human leprosy. If found leprous, the infected parts were to be removed. If afterwards there appeared a risk of the contagion spreading, the house was to be destroyed altogether and the materials removed to a distance. The stones were probably rough, unhewn stones, built up without cement in the manner now frequently used in fences and plastered over, or else laid in mortar. The oldest examples of architecture are of this character. The very same thing has to be done still with houses infected with mural salt. The stones covered with the nitrous incrustation must be removed, and if the infected wall is suffered to remain, it must be plastered all over anew.

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, Mat 8:2-4, he commanded them to go and show themselves to the priest, etc.

Two birds alive and clean, etc. - 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.

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.

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.

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.

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

One ewe-lamb - This was for a sin-offering Lev 14:19. Three tenth deals - Three parts of an ephah, or three omers; See all these measures explained in Exo 16:16 (note). The three tenth deals of flour were for a minchah, meat or gratitude-offering, Lev 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 Mat 8:4.

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

Upon the tip of the right ear, etc. - See Clarke's note on Exo 29:20.

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.

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's note on Lev 13:47, and Lev 13:52 (note).

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 willful 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.

He shall let go the living bird - This might as well be called the scape-bird; as the goat, in Leviticus 16, 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 at Lev 13:58 (note)) 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 favor, 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 marvelous 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 Savior 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!

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.

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

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.

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, 1John 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.

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

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.

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

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.

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

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.

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.

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.

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

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

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.

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.

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.

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

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.

2 This shall be the law of the leper, in the day of his cleansing: he shall be brought unto the priest .

Not into the Priests house, but to some place without the camp or City, Levit. 13. 46. which the Priest should appoint.

Marginal references: Mat. 8. 24. Mar. 1. 40, 4. Luk. 5. 12, 14. and 17. 14.

3 And the priest shall go forth out of the camp, and the priest shall look, and behold, if the plague of leprosie be healed in the leper,

To wit, by God. For God alone did heal or cleanse him really, the Priest onely ministerially and declaratively, as Ministers are said to remit sins, though it be granted that none can truly and properly forgive sins but God, Mark 2. 7.

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 ,

The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification.

Allowed for food and for sacrifice.

A stick of Cedar to which the hyssop and one of the Birds was tied by the scarlet thred. Cedar seems to be chosen to note that the leper was now freed from that putrefaction or corruption, which his leprosie had brought upon him, that kind of wood being in a manner incorruptible.

A thred of wool of a scarlet colour, Heb. 9. 19. to represent both the lepers sinfulness, Isa. 1. 18. and the blood of Christ, and the happy change of the lepers colour and complexion, which before was wan and loathsome, now sprightly and beautiful.

Chosen partly for its fragrant smell, which signified the cure of the lepers ill sent, and partly for conveniency in the use of sprinkling. See Exod. 12. 22.

Marginal references: Or, sparrows.; Numb. 19. 6. Psal. 51. 7.

5 And the priest shall command that one of the birds be killed in an earthen vessel, over running water .

To wit, 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; and if it had been a sacrifice, that might be killed by another, so long as the sprinkling of the blood of it, which was the most proper and essential act in the sacrifice, was done by the Priest.

It seems to be a Metathesis or transplacing of words for, 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 signifie Christ who came by water and blood, 1 Iohn 5. 6. The running water, i. e. spring or river water by its liveliness and motion did fitly signifie the restoring of liveliness to the leper who was in a manner dead with his leprosie, as was noted before.

Marginal references: Heb. living water. Gen. 6. 29.

7 And he shall sprinkle upon him that is to be cleansed from the leprosie, seven times , and shall pronounce him clean, and shall let the living bird loose into the open field .

To signifie his perfect cleansing and restoration to all his former priviledges. Compare Levit. 4. 17. and 7. 15, 16. 10. 14, 19.

The place of its former abode, signifying the taking off that restraint which was laid upon the leper and the liberty which the leper now had to return to his former habitation and conversation with other men.

Marginal references: Heb. upon the face of the 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 dayes.

Partly to discover his perfect soundness, partly to preserve him from relapse through any seeds or relicks of it which might remain in his hair or in his clothes; and partly to teach him to put off his old lusts and to become a new man.

Out of his former habitation, in some separate place, least some of his leprosie yet lurking in him should break forth to the infection of his family.

Marginal references: Numb. 12. 15.

9 But it shall be on the seventh day, that he shall shave all his hair off his head, and his beard, and his eye-brows, 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.

Which began to grow again since it was first shaved, and now for more caution is shaved again.

10 And on the eighth day, he shall take two helambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deales of fine flour for a meat-offering mingled with oyl , and one log of oyl.

Oyl is added here as a fit sign of Gods grace and mercy, and of the lepers healing.

A measure for liquid things containing six eggshels full.

Marginal references: Heb. [illegible: 1 word] of her year.; chap. 2. 1.

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:

The healing is ascribed to God, ver. 13. but the ceremonial cleansing or making of him clean and fit for society was an act of the Priest using the rites which God had prescribed, whereby the sinner was cleansed.

12 And the priest shall take one he-lamb, and offer him for a trespass-offering , and the log of oyl, and wave them for a wave-offering, before the LORD.

To teach them, that sin was the cause of leprosie and of all diseases, and that these ceremonial observations had a further meaning, even to make them sensible of their spiritual diseases, their sins, and to fly to God in Christ for the cure of them.

Marginal references: Exod. 29. [illegible: 1 word]

13 And he shall slay the lamb in the place where he shall kill the sin-offering, and the burntoffering, in the holy place : for as the sin-offering is the priests, so is the trespass-offering: it is most holy .

To wit, in the Court of the Tabernacle. See Levit. 1. 11. and 7. 7.

Both of them are equally holy, and therefore to be offered in the same place.

Marginal references: Exod. 29. 11▪ chap. 3. 8. [illegible: 1 word] 4. 4, 24.; chap. 7. [illegible: 1+ letters].; chap. 2. 3. and 21. 22.

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 hand, and upon the great toe of his right foot .

To signifie, that he was now free to hear Gods word in the appointed places, from which he was before excluded, and to touch any person or thing without defiling it, and to go whither he pleased.

To signifie, that he was now free to hear Gods word in the appointed places, from which he was before excluded, and to touch any person or thing without defiling it, and to go whither he pleased.

Marginal references: Exod. 29. [illegible: 1 word] chap. 8. 23.

15 And the priest shall take some of the log of oyl , and pour it into the palm of his own left hand.

As the blood signified Christs blood by which men obtain remission of sins, so the oyl noted the graces of the spirit by which they are regenerated and renewed.

16 And the priest shall dip his right-finger in the oyl that is in his left hand, and shall sprinkle of the oyl with his finger seven times before the LORD .

(i. e.) Before the second vail which covered the Holy of Holies, where God is oft said to dwell and to be present in a peculiar manner.

17 And of the rest of the oyl 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 .

(i. e.) Upon the place of that blood, as it is expressed, verse 28. or where that blood was put, ver. 14. Or, over and besides the blood, &c. i. e. As the blood was put in those places, so shall the oyl be.

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.

(i. e.) The possessours of the house.

It is observable here, that neither the people nor the houshold stuffe were polluted till the leprosie was discovered and declared by the Priest, to shew what great difference God makes between sins of ignorance and sins against knowledge and conscience.

Marginal references: Or, prepare.

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:

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 mean and help to Repentance, which God afforded to them above other people; or as a document of the mischievous nature of sin, typified by leprosie, which did not onely destroy persons, but their habitations also: see Zech. 5. 4.

Such as were in the bodies of leprous persons, Levit. 13. 3.

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.

Where they used to cast dirt and filthy things.

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.

The mortar or other rubbish.

57 To teach when it is unclean, and when it is clean: this is the law of leprosie.

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 then the Priest.

Marginal references: Heb in the day of the unclean, and in the day of the clean:

Purification of the leper, after his recovery from his disease. As leprosy, regarded as a decomposition of the vital juices, and as putrefaction in a living body, was an image of death, and like this introduced the same dissolution and destruction of life into the corporeal sphere which sin introduced into the spiritual; and as the leper for this very reason as not only excluded from the fellowship of the sanctuary, but cut off from intercourse with the covenant nation which was called to sanctification: the man, when recovered from leprosy, was first of all to be received into the fellowship of the covenant nation by a significant rite of purification, and then again to be still further inducted into living fellowship with Jehovah in His sanctuary. Hence the purification prescribed was divided into two acts, separated from one another by an interval of seven days.

Lev 14:2-8

The first act (Lev 14:2-8) set forth the restoration of the man, who had been regarded as dead, into the fellowship of the living members of the covenant nation, and was therefore performed by the priest outside the camp.

Lev 14:2-4

On the day of his purification the priest was to examine the leper outside the camp; and if he found the leprosy cured and gone (מן נרפּא, const. praegnans, healed away from, i.e., healed and gone away from), he was to send for (lit., order them to fetch or bring) two living (חיּות, with all the fulness of their vital power) birds (without any precise direction as to the kind, not merely sparrows), and (a piece of) cedar-wood and coccus (probably scarlet wool, or a little piece of scarlet cloth), and hyssop (see at Exo 12:22).

Lev 14:9-12

The second act (Lev 14:9-20) effected his restoration to fellowship with Jehovah, and his admission to the sanctuary. It commenced on the seventh day after the first with a fresh purification; viz., shaving off all the hair from the head, the beard, the eyebrows - in fact, the whole body, - washing the clothes, and bathing the body. On the eighth day there followed a sacrificial expiation; and for this the person to be expiated was to bring two sheep without blemish, a ewe-lamb of a year old, three-tenths of an ephah of fine flour mixed with oil as a meat-offering, and a log (or one-twelfth of a hin, i.e., as much as six hens’ eggs, or 15·62 Rhenish cubic inches) of oil; and the priest was to present him, together with these gifts, before Jehovah, i.e., before the altar of burnt-offering. The one lamb was then offered by the priest as a trespass-offering, together with the log of oil; and both of these were waves by him. By the waving, which did not take place on other occasions in connection with sin-offerings and trespass-offerings, the lamb and oil were transferred symbolically to the Lord; and by the fat that these sacrificial gifts represented the offerer, the person to be consecrated to the Lord by means of them was dedicated to His service again, just as the Levites were dedicated to the Lord by the ceremony of waving (Num 8:11, Num 8:15). But a trespass-offering was required as the consecration-offering, because the consecration itself served as a restoration to all the rights of the priestly covenant nation, which had been lost by the mortal ban of leprosy.Others, e.g., Riehm and Oehler, regard this trespass-offering also as a kind of mulcta, or satisfaction rendered for the fact, that during the whole period of his sickness, and so long as he was excluded from the congregation, the leper had failed to perform his theocratical duties, and Jehovah had been injured in consequence. But if this was the idea upon which the trespass-offering was founded, the law would necessarily have required that trespass-offerings should be presented on the recovery of persons who had been affected with diseased secretions; for during the continuance of their disease, which often lasted a long time, even as much as 12 years (Luk 8:43), they were precluded from visiting the sanctuary or serving the Lord with sacrifices, because they were unclean, and therefore could not perform their theocratical duties.

Lev 14:13-14

After the slaying of the lamb in the holy place, as the trespass-offering, like the sin-offering, was most holy and belonged to the priest (see at Lev 7:6), the priest put some of its blood upon the tip of the right ear, the right thumb, and the great toe of the right foot of the person to be consecrated, in order that the organ of hearing, with which he hearkened to the word of the Lord, and those used in acting and walking according to His commandments, might thereby be sanctified through the power of the atoning blood of the sacrifice; just as in the dedication of the priests (Lev 8:24).

Lev 14:15-18

The priest then poured some oil out of the log into the hollow of his left hand, and dipping the finger of his right hand in the oil, sprinkled it seven times before Jehovah, i.e., before the altar of burnt-offering, to consecrate the oil to God, and sanctify it for further use. With the rest of the oil he smeared the same organs of the person to be consecrated which he had already smeared with blood, placing it, in fact, “upon the blood of the trespass-offering,” i.e., upon the spots already touched with blood; he then poured the remainder upon the head of the person to be consecrated, and so made atonement for him before Jehovah. The priests were also anointed at their consecration, not only by the pouring of oil upon their head, but by the sprinkling of oil upon their garments (Lev 8:12, Lev 8:30). But in their case the anointing of their head preceded the consecration-offering, and holy anointing oil was used for the purpose. Here, on the contrary, it was ordinary oil, which the person to be consecrated had offered as a sacrificial gift; and this was first of all sanctified, therefore, by being sprinkled and poured upon the organs with which he was to serve the Lord, and then upon the head, which represented his personality. Just as the anointing oil, prepared according to divine directions, shadowed forth the power and gifts of the Spirit, with which God endowed the priests for their peculiar office in His kingdom; so the oil, which the leper about to be consecrated presented as a sacrifice out of his own resources, represented the spirit of life which he had received from God, and now possessed as his own. This property of his spirit was presented to the Lord by the priestly waving and sprinkling of the oil before Jehovah, to be pervaded and revived by His spirit of grace, and when so strengthened, to be not only applied to those organs of the person to be consecrated, with which he fulfilled the duties of his vocation as a member of the priestly nation of God, but also poured upon his head, to be fully appropriated to his person. And just as in the sacrifice the blood was the symbol of the soul, so in the anointing the oil was the symbol of the spirit. If, therefore, the soul was established in gracious fellowship with the Lord by being sprinkled with the atoning blood of sacrifice, the anointing with oil had reference to the spirit, which gives life to soul and body, and which was thereby endowed with the power of the Spirit of God. In this way the man cleansed from leprosy was reconciled to Jehovah, and reinstated in the covenant privileges and covenant grace.

Lev 14:19-20

It was not till all this had been done, that the priest could proceed to make expiation for him with the sin-offering, for which the ewe-lamb was brought, “on account of his uncleanness,” i.e., on account of the sin which still adhered to him as well as to all the other members of the covenant nation, and which had come outwardly to light in the uncleanness of his leprosy; after which he presented his burnt-offering and meat-offering, which embodied the sanctification of all his members to the service of the Lord, and the performance of works well-pleasing to Him. The sin-offering, burnt-offering, and meat-offering were therefore presented according to the general instructions, with this exception, that, as a representation of diligence in good works, a larger quantity of meal and oil was brought than the later law in Num 15:4 prescribed for the burnt-offering.

Lev 14:21-32

In cases of poverty on the part of the person to be consecrated, the burnt-offering and sin-offering were reduced to a pair of turtle-doves or young pigeons, and the meat-offering to a tenth of an ephah of meal and oil; but no diminution was allowed in the trespass-offering as the consecration-offering, since this was the conditio sine qua non of reinstatement in full covenant rights. On account of the importance of all the details of this law, every point is repeated a second time in Lev 14:21-32.

Lev 14:33-34 The law concerning the leprosy of houses was made known to Moses and Aaron, as intended for the time when Israel should have taken possession of Canaan and dwell in houses. As it was Jehovah who gave His people the land for a possession, so “putting the plague of leprosy in a house of the land of their possession” is also ascribed to Him (Lev 14:34), inasmuch as He held it over them, to remind the inhabitants of the house that they owed not only their bodies but also their dwelling-places to the Lord, and that they were to sanctify these to Him. By this expression, “I put,” the view which Knobel still regards as probable, viz., that the house-leprosy was only the transmission of human leprosy to the walls of the houses, is completely overthrown; not to mention the fact, that throughout the whole description there is not the slightest hint of any such transmission, but the inhabitants, on the contrary, are spoken of as clean, i.e., free from leprosy, and only those who went into the house, or slept in the house after it had been shut up as suspicious, are pronounced unclean (Lev 14:46, Lev 14:47), though even they are not said to have been affected with leprosy. The only thing that can be gathered from the signs mentioned in Lev 14:37 is, that the house-leprosy was an evil which calls to mind “the vegetable formations and braid-like structures that are found on mouldering walls and decaying walls, and which eat into them so as to produce a slight depression in the surface.”Cf. Sommer (p. 220), who says, “The crust of many of these lichens is so marvellously thin, that they simply appear as coloured spots, for the most part circular, which gradually spread in a concentric form, and can be rubbed off like dust. Some species have a striking resemblance to eruptions upon the skin. There is one genus called spiloma (spots); and another very numerous genus bears the name of lepraria.”

Lev 14:35-36

When the evil showed itself in a house, the owner was to send this message to the priest, “A leprous evil has appeared in my house,” and the priest, before entering to examine it, was to have the house cleared, lest everything in it should become unclean. Consequently, as what was in the house became unclean only when the priest had declared the house affected with leprosy, the reason for the defilement is not to be sought for in physical infection, but must have been of an ideal or symbolical kind.

Lev 14:37-42

If the leprous spot appeared in “greenish or reddish depressions, which looked deeper than the wall,” the priest was to shut up the house for seven days. If after that time he found that the mole had spread on the walls, he was to break out the stones upon which it appeared, and remove them to an unclean place outside the town, and to scrape the house all round inside, and throw the dust that was scraped off into an unclean place outside the town. He was then to put other stones in their place, and plaster the house with fresh mortar.

Lev 14:43-45

If the mole broke out again after this had taken place, it was a malicious leprosy, and the house was to be pulled down as unclean, whilst the stones, the wood, and the mortar were to be taken to an unclean place outside the town.

Lev 14:46-47

Whoever went into the house during the time that it was closed, became unclean till the evening and had to wash himself; but whoever slept or ate therein during this time, was to wash his clothes, and of course was unclean till the evening. אתו הסגּיר (Lev 14:46) may be a perfect tense, and a relative clause dependent upon ימי, or it may be an infinitive for הסגּיר as in Lev 14:43.

Lev 14:48-53

If the priest should find, however, that after the fresh plastering the mole had not appeared again, or spread (to other places), he was to pronounce the house clean, because the evil was cured, and (Lev 14:49-53) to perform the same rite of purification as was prescribed for the restoration of a man, who had been cured of leprosy, to the national community (Lev 14:4-7). The purpose was also the same, namely, to cleanse (חטּא cleanse from sin) and make atonement for the house, i.e., to purify it from the uncleanness of sin which had appeared in the leprosy. For, although it is primarily in the human body that sin manifests itself, it spreads from man to the things which he touches, uses, inhabits, though without our being able to represent this spread as a physical contagion.

Lev 14:54-57

Lev 14:54-57 contain the concluding formula to ch. 13 and 14. The law of leprosy was given “to teach in the day of the unclean and the clean,” i.e., to give directions for the time when they would have to do with the clean and unclean.

The Law Concerning Leprosy. (b. c. 1490.)

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 gout 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.

CHAP. XIV.

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ANd Iehovan spake, unto Moses saying. This shall be, the law of the Leper; in the day, of his clensing: that he shall be brought, unto the Priest. And the Priest shall goe forth, out of the campe: and the Priest shall see; and behold, if the plague of leprosie be healed, in the leper. Then the Priest shall command, and hee shall take for him that is to be clensed, two birds alive, and cleane: and Cedar wood, and scarlet, and eyzop. And the Priest shall command; & he shal kill, one of the birds: in an earthen vessel, over living water. As for the living bird, hee shall take it; and the Cedar wood, and the scarlet, and the eyzop: and shall dip them, and the living bird, in the blood of the bird that was killed; over the living water. And he shall sprinkle, upon him that is to be cleansed from the leprosie, seven times: and shall make him cleane; and shall let goe the living bird, upon the face of the field. And hee that is to bee cleansed, shall wash his clothes, and shave off all his haire; and wash himselfe in water, that he may be cleane; and after, he shall come into the campe: and shall tary, abroad out of his tent, seven dayes. And it shall be, in the seventh day, hee shall shave off all his haire; his head and his beard, and his eye-browes; even all his haire, he shal shave off: and he shall wash his clothes; and he shall wash his flesh in water, and he shall be cleane. And in the eight day, he shall take two hee-lambs, perfect; and one ewe-lambe, of the first yeere, perfect: and three tenth-deales, of fine-flowre for a Meat-offring, mingled with oile; and one Log of oile. And the Priest that maketh him cleane, shall present the man that is to be made-cleane, and those things: before Iehovah; at the doore, of the Tent of the congregation. And the Priest shall take, one hee-lambe; and offer him, for a Trespasse-offring, and the Log of oile: and he shall wave them, for a Wave-offring, before Iehovah. And he shall kill the hee-lamb, in the place where he shal kill the Sin-offring, and the Burnt-offring, in the place of holinesse: for as the Sin-offring, so the Trespasseoffring is the Priests; it is holy of holies. And the Priest shall take, of the blood of the Trespasse-offring; and the Priest shall put it, upon the tip of the right eare, of him that is to be cleansed: and upon the thumbe, of his right hand; and upon the great toe, of his right foot. And the Priest shall take, of the Log of oile: and poure it, upon the Priests palme of the left hand. And the Priest shall dip, his right finger; in the oile, that is on the palme of his left hand: and shall sprinkle of the oile with his finger, seven times before Iehovah. And of the rest of the oile, that is on the palme of his hand; shall the Priest put, upon the tip of the right eare of him that is to be cleansed; and upon the thumbe, of his right hand; and upon the great-toe, of his right foot: upon, the blood of the Trespasse-offring. And the remnant, of the oile that is on the Priests palme of the hand; hee shall put, upon the head of him that is to be cleansed: and the Priest, shall make-atonement for him, before Iehovah. And the Priest shall make, the Sin-offring; and make-atonement, for him that is to be cleansed, from his uncleannesse: and after, hee shall kill the Burnt-offring. And the Priest shall offer-up, the Burnt-offring and the Meatoffring, upon the Altar: and the Priest, shall make-atonement for him, and hee shall bee cleane.

And if hee be poore; and his hand attaine it not: then hee shall take one hee-lambe for a Trespasse-offring, for a waving, to make atonement for him: and one tenth-deale of fine-flowre, mingled with oile for a Meatoffring, and a Log of oile. And two turtle-doves, or two yong pigeons; which his hand can attaine: and the one shall be a Sinoffring; and the other, a Burnt-offring. And he shall bring them, in the eight day, for his cleansing, unto the Priest: unto the doore, of the Tent of the congregation, before Iehovah. And the Priest shall take, the heelambe of the Trespasse-offring, and the Leg of oile: and the Priest shall wave them, for a wave-offring before Iehovah. And he shall kill, the hee-lambe of the Trespasse-offring and the Priest shall take, of the blood of the Trespasse-offring: and put it, upon the tip of the right eare, of him that is to be cleansed and upon the thumbe, of his right hand; and upon the great toe, of his right foot. And of the oile, shall the Priest poure; upon the Priests palme of the left hand. And the Priest shall sprinkle, with his right finger; of the oile, that is in his left hand: seven times, before Iehovah. And the Priest shall put, of the oile, that is on the palme of his hand: upon the tip of the right eare, of him that is to be cleansed; and upon the thumbe, of his right hand; and upon the great-toe, of his right foot: upon the place, of the blood of the Trespasse-offring. And the remnant, of the oile, which is on the Priests palme of the hand; he shall put, upon the head of him that is to be cleansed: to make-atonement for him, before Iehovah. And he shall make the one, of the Turtle-doves; or of the yong pigeons: of that which his hand can attaine. That which his hand can attaine, the one for a Sin-offring, and the other for a Burnt-offring, with the Meat-offring: and the Priest shall make-atonement, for him that is to be cleansed, before Iehovah. This is the law, of him in whom is the plague of leprosie: whose hand cannot attaine, to his cle[illegible: 1 span] sing.

And Iehovah spake, unto Moses and unto Aaron, saying. When ye be come, into the land of Canaan; which I give unto you, for a possession: and I put, the plague o[illegible: 1 letter] leprosie; in a house, of the land of your possession. Then hee shall come, who [illegible: 1 word] the house is; and tell the Priest, saying: as it went the plague, appeareth to mee in the house. And the Priest shall command, and they shal emptie the house; before the Priest goe-in, to see the plague; that all which is in the house, be not made-uncleane: and afterward; the Priest shall goe in, to see the house. And he shall see the plague; and behold if the plague, be in the walls of the house; with hollow strakes, greenish; or reddish: and the sight of them, be lower then the wall. Then the Priest, shall goe out of the house, to the doore of the house: and shut-up the house, seven dayes. And the Priest shall returne, in the seventh day: and shall see, and behold, if the plague bee spred, in the walles of the house. Then the Priest, shall command; and they shall take-away, the stones; in which, the plague is: and cast them, into (a place) without the citie; into an uncleane place. And he shall cause the house, to bee scraped within, round-about: and they shall poureout, the dust which they have scraped off; in (a place) without the citie; in an uncleane place. And they shall take, other stones; and put them in the place of those stones: and he shall take, other dust, and shall plaister the house. And if the plague returne, and breakout in the house; after, that hee hath taken-away the stones: and after hee hath scraped the house, and after it is plaistered. Then the Priest, shall come; and shall see, and behold, if the plague be spred, in the house: it is, a fretting leprosie in the house, it is uncleane. And he shall breake-down the house; the stones of it, and the timber of it; and all the dust of the house: and he shall cary them forth, to (a place) without the citie; to an uncleane place. And hee that commeth, into the house; all the dayes, that he hath shut it up: he shall be uncleane, untill the evening. And hee that lieth in the house; shall wash his clothes: and he that eateth in the house, shall wash his clothes. And if the Priest, comming, shall come in; and see, and behold the plague hath not spred, in the house; after, the house was plaistered: then the Priest, shall pronounce the house cleane; because, the plague is healed. And he shall take, to purifie the house, two birds: and Cedar wood, and scarlet, and hysope. And he shall kill; the one bird: in an earthen vessell, over living water. And hee shall take the Cedar wood, and the hysope, and the scarlet, and the living bird: and dip them, in the blood of the killed bird; and in the living water: and he shall sprinkle the house, seven times. And hee shall parifie the house, with the blood of the bird; and with the living water: and with the living bird, and with the Cedar wood, and with the hysope, and with the scarlet. And he shall let-goe the living bird, out of the citie, upon the face of the field: and shall make-atonement for the house, and it shall be cleane. This is the law; for every plague of leprosie, and skall. And for the leprosie of a garment, and of an house. And for a swelling, and for a scab; and for a bright-spot. To teach, in the day of the uncleane; and in the day of the clean: this is the law, of Leprosie.

Annotations. [non-Latin text not transcribed] Here beginneth the 28. section or lecture of the Law, called in Hebrew Metsorangh, that is, the Leper. See Gen. 6. 9. THat he shall be brought] The leper dwelt without the host, and in the day of his cleansing, hee was brought to the utmost part of the host; (and in ages following to the gates of Ierusalem,) and the Priest went out thither to meet him, and performed certaine rites for him, and after that, he came into the host or citie, and so by degrees into the Sanctuarie, as after is explained. And this comming to the Priest, was requisite for every leper, though he were never so well healed: wherefore Christ said to him whom hee had cured, Goe shew thy selfe to the Priest, and offer the gift that Moses commanded: Matth. 8. 4. Vers. 3. be healed] The Priest healed it not, but looked upon it when it was healed, and directed and assisted the patient in duties of thankefulnesse to God, who is both the striker and the healer, Deut. 32. 39. Exod. 15. 26. Neither doth the Law, send the Leper to the Physician, or prescribe salves or medicines to cure him; but leaveth him unto the worke of Gods grace, which should after bee fully manifested in Christ, who himselfe tooke our infirmities, and bare our sicknesses, Matth. 8. 16. 17. And the rites and sacrifices following, which were a profession of thankes unto God in Christ, closely taught them this: but the Gospell declareth the way of curing to be by faith, as unto the Samaritane that was healed of his leprosie, Christ said, Thy faith hath made thee whole, Luke 17. 19. which faith, causeth Lepers, though they stand a farre off, to lift up their voices, and cry unto Iesus for mercy, Luk. 17. 12. 13. who sendeth his word, and healeth them, and delivereth them from their corruptions, Psal. 107. 20. Matth. 10. 7. 8. For, being moved with compassion, hee putteth forth his hand, toucheth and speaketh; and immediately the leprosie departeth, Mark. 1. 41. 42. and so healeth he the soules of sinners, that come unto him. The Heb. say. Leprosie is the finger of God, therefore it is unlawfull to endevour to heale it, &c. the only healing of it, is by the hand of the Priest that maketh atonement; for, by mercy, atonement is made for iniquity; (Prov. 16. 6.) even as uncleannesse, which is not done away but by water. R. Menachem on Levit. 13. This being the judgment of the Iewes themselves, the Lepers whom Christ healed, were a good testimonie against them, that he was the son of God; Matth. 8. 4. and by that and other like workes, hee declared himselfe to be he that should come, Matth. 11. 3 4. 5. And he is the Priest, who cleanseth us all leprous sinners, and bringeth us into the true Sanctuary, being washed, sanctified, and justified in the name of the Lord Iesus, and by the Spirit of our God; 1 Cor. 6. 11. Vers. 4. and he shall take] the Greeke saith, and they shall take, speaking indefinitely, of the leper or any of his friends, that might procure these things for his cleansing. birds] whether doves or turtles, commonly used in sacrifices (which are called birds in Gen. 15. 9. 10.) or any other cleane fowles; for the scripture determineth them not otherwise, then that they must be cleane; such as all are, save those excepted, in Lev. 11. 13. &c. and all that are cleane for meat, are called birds, in Deut. 14. 11. The Hebrew canons say of these, they must bee free birds, that is, such as are not tame, or any mans owne, but at libertie to flie from place to place: and as God saith, he shall take them for him; so they expound it, they must be taken in the name of cleansing of leprosie, that is, designed for that purpose onely. Maimony, in treat. of Lepr. chap. 11. sect. 1. These two birds, of which one was killed, the other let goe alive; were to figure out Christ, who should be killed for our offences, and rise againe for our justification, Rom. 4. 25. The like was figured by the two goats, on expiation day, Levit. 16. Cedar wood] or, a Cedar sticke; which the Hebrewes say was to be a cubit (that is, a foot and an halfe) long, and so thicke as the square foot of a bed. Maimony, ibidem: and Thalmud. Bab. in Negagnim, chap. 14. sect. 6. Cedar wood rotteth not; the pitch that runneth out of it, is said to keepe dead bodies from corrupting, but corrupteth living bodies; and it us good against the Leprosie, and other foule ulcers: Plinie hist. lib. 24. cap. 5. and Dioscorides, l. 1. [illegible: 1 word]. 89. scarlet] this the Iewes say was wooll died in scarlet or crimsin colour: (and so the Apostle in an other like case, calleth it scarlet wooll, Heb. 9. 19) and there was to be of it a shekel weight: (which weighed 320. graines of barley:) Maimony ibidem. This scarlet colour resembled Christs blood; and the essicacie therof in the soule, restoring the naturall lively colour and vigour; which the pale white leprosie of sinne had done away. hysope] or, hyssope: whereof see the notes on Exod. 12. 22. This was for length, not to be lesse then an hand-bredth, and (they say) it might not be Greeke hysope, nor Roman hysope, nor wilde hysope, nor any other sort that was surnamed by the place, but the common hysope that grew in gardens. Talmud in Negagnim, chap. 14. sect. 6. These two plants, were the greatest and the smallest that grew: and so the Cedar is opposed to the bysope, 1 King. 4. 33. The Cedar that will not rot, figured incorruption and immortalitie; and the Cedar is used to signifie Christ him-selfe, in Ezek. 17. 22. 23. The hysope, of sweet savour, was used to sprinkle with and cleanse from sin: see Psal. 51. 9. And the Cedar wood, or the hysope, that had the barke pilled off, was unlawfull: faith Maimony, treat. of Lepr. chap. 11. sect. 1. Verse 5. and he shall kill] in Greeke, and they shall kill; meaning some man. Chazkuni saith, The commandement was by the Priest, and the killing, by any man. earthen vessell] the Hebrew doctors say, by tradition, it was to be a new earthen cup. It figured the basenesse and infirmitie of the Ministers of the Gospell, 2 Cor. 4. 7. See further in Num. 5. 17. living water] that is, spring water, as the Chaldee translateth it; called living, because of the continuall motion. See the notes on Gen. 26. 19. And thus Christ expoundeth living water, to bee a well of water springing up unto eternall life, Ioh. 4. 10. 14. The Rabbines here say, it might not bee water that had beene used about any businesse, nor salt water, nor water that had beene melted (or warmed) nor of waters that lie [or faile, as in Ieremie 15. 18. that is, whose course or spring doth cease at any time;] nor raine water, but living water, which alwaies springeth and ceaseth not: R. Sampson, comment, in Thalmud, in Negagnim. c. 14. And that of this water, there was a quarter of a Log, put into a new earthen vessell. That quarter was as much as an egge and a halfe: see the notes on Exod. 30. 24. They killed the fairest of the two birds, (though they were as much as might be, of equall bignesse and price) over the water in the earthen vessell, and wrung it so that the blood might be discerned in the water; and then they digged and buried the bird there before the[illegible: 1 letter]. Maimony treat. of Lepr. chap. 11. sect. 1. And Chazkuni noteth, that the living water was mixed with the blood, because the blood of it selfe was un inough to dip the cedar, scarlet and hysope in. Vers. 6. dip them, and the living bird] He bound together the hysope and the cedar, with the scarlet (wooll) wound up lengthwise, and about them he put the tops of the wings and tip of the taile of the living bird, and dipped them foure, in the water and blood that was in the vessell, and sprinkled seven times upon the hand of the Leper, [and some say, on his forehead] and so let the b[illegible: 2 letters] loose. Maimony ibidem. This manner, of cleansing the leper, figured the cleansing of us sinners by Christ; who (as the killed bird) was put to death in the flesh, but (as the living bird,) quickned by the spirit, 1 Pet. 3. 18. For though he was crucified through weakenesse, yet he liveth by the power of God, 2 Cor. 13. 4. who came, not by water onely, but by water and blood, 1 Ioh. 5. 6. whose blood (sprinkled) purgeth our conscience from dead workes to serve the living God, Heb. 9. 14. and 12. 24. But we have this treasure [illegible: 1 word] earthen vessels: that the excellencie of the power, may be of God, and not of us, 2 Cor. 4. 7. By the Hebrew doctors opinion the mixing of the blood of the bird and of living water, signified judgment and me[illegible: 1 letter]y joyned together. R. Menachem on Levit. 14. Vers. 7. seven times] signifying hereby a f[illegible: 1 span] cleansing; for seven is a perfect number, see the notes on Lev. 4. 6. So Naaman the Leper, washed himselfe seven times in Iordan, 2 King. 5. 10. 14. And David praying to be cleansed of his spirituall leprosie, saith, wash me throughly from mine iniquitie, Psal. 51. make him cleane] that is, pronounce him cleane; or by these rites cleanse him: the Greeke translateth, and he shall be cleane. let goe] or, [illegible: 1 span]se, and send away. The like was done with the two goats on atonement day; the one was killed, the other let goe into the wildernesse; Levit. 16. 7.—10. These figured the deliverance of Christ from death, and of all such as are cleansed from their sinnes by his blood: for he bare our griefes, and cari[illegible: 1 letter]d our sorrowes (or sicknesses:) Esa. 53. 4. Matth. 8. 17. And Solomon likeneth the escaping of the curse, to the flying away of a bird, Prov. 26. 2. Chazkuni maketh this comparison, that the Leper had sitten as a bird solitarie on the house top, and was [illegible: 1 word] and restrained from conversing with other men; but now was permitted to come among his fellowes; even as the bird had been bound in the hands of men; but now was let goe, and set free to goe among her fellowes. the face of the field] that is, the open field: like that phrase in Genes. 1. 20. on the face of the firmanent. The Greeke translateth it, into the field. Hence the Hebrew doctors say, hee that letteth the bird loose, may not turne his face towards the sea, nor to the citie, nor to the wildernesse: for it is said (in Levit. 1453.) out of the citie, into the face of the field. If when be lets it goe, it comes againe: he shall let it goe againe, though it be an hundred times. Moreover they say; the Cedar wood, and hysope, and scarlet, with which one lep[illegible: 1 letter]r was cleansed; he may with them cleanse other lepers: and so the bird that is let goe, he may cleanse other lepers with it, after it hath beene sent away; and it is lawfull to be eaten. But the bird that was killed, is unlawfull to be used for any thing; and who so eateth ought thereof transgresseth. Maimony, treat. of Lepr. chap. 11. sect. 1. 7. These legall ordinances, led the people unto Christ; for, if the blood of birds, and water, with cedar, hysope and scarlet, sprinkling the uncleane, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternall Spirit offred himselfe without spot unto God, purge the conscience from dead workes, to serve the living God? Heb. 9. 13. 14. Vers. 8. all his haire] on every part of his bodie: so the Hebrewes say, he must cause the rasour to passe ever all his flesh that is seene, even his secret parts, and the haire all over his body: Maimony ibidem. The haire naturally springeth of hot & grosse matter or fume, and argueth strength of nature: so in the Leprous and uncleane, the haire signified the strength of uncleannesse, which was to be cut off: for it is needfull to beat downe the power of uncleannesse, which aboundeth in him; saith R. Menachem, on Levit. 14. So at the consecration of the Levites, they were to cause a rasour to passe over all their flesh, Numb. 8. 7. and Sampson when hee lost his haire, lost his strength, Iudg. 16. 17. And God threatning to weaken the state of his people, useth this similitude of shaving them with a rasour; Esa. 7. 20. Contrariwise, the Nazirite, whiles hee was to be holy unto the Lord, by his vow, no rasour might come upon his head: Num. 6. 5. that he may be cleane] or, and he shall be cleane, to weet, in part, or in the end, after the performing of these and the rites following; for hee was not cleane all at once, but by degrees; and was to bee shaven againe seven daies after, verse 9. Therefore the Iewes explaine it thus, he shall be cleane from polluting by comming in, and from polluting his bed and seat. Maimony, treat. of Lepr. chap. 11. sect. 1. This figured the endevour which Gods people should have to cleanse themselves, that they may bee againe received of the Lord, when they have perfected holinesse in his feare; 2 Cor. 7. 1. And every man that hath this hope in him, purifieth himselfe, even as he is pure: 1 Ioh. 3. 3. out of his tent] and so as the Greeke translateth, out of his house; for Tents are often used for houses, or dwelling places, Ios. 22. 4. Deut. 33. 18. 1 Sam. 13. 2. 1 King. 8. 66. and from these words the Hebrewes gather, that it was unlawfull for him to company with his wife in bed, these 7. daies. Maim. ibidem, and Thalmud in Negagnim. chap. 14. sect. 2. Vers. 9. all his haire] In the seventh day, the Priest shall shave him the second time, as at the first. Both times when he shaveth him, it must not be but with a rasour; if he shave him not with a rasour, and if he leave but two haires, he hath not done any thing. And none may shave him, but a Priest. And if there be left but two haires, at the first shaving, and he shave them off the second time; it serveth him but for one shaving onely, and that is, for the first. The killing of the bird, and the shaving, and the sprinkling; are to be done by day: and all his other workes, either by day or by night. These are to be done by men; and all the other workes; eyther by men or by women. These, by Priests, and all other works, either by Priests or (other) Israelites. Maimony, treat. of Lepr. chap. 11. sect. 2. 3. 5. wash his clothes] as being yet uncleane: whereupon the Hebrewes gather, All these seven daies (to weet, from his first shaving,) he is yet one of the chiefe uncleane persons, defiling men, and vessels by touching, not by bearing; for it is said, in the seventh day he shall wash his clothes, &c. to teach that he had made his clothes uncleane, &c. and whatsoever defileth clothes, defileth men. Maim. ibid. The washing of the Lepers garments was to signifie that the spirit of uncleannesse should be put away from him: saith R. Menachem, on Levit. 14. shall be cleane] from defiling other men: and loe he is as other uncleane in the day they are washed, and may eat of the tithes; and when his sun is set, he may eat of the heave-offring; and when he brings his atonement, he may eat of the holy things. Maim. ibidem. And Thalmud in Negagnim. chap. 14. sect. 3. where this is added, there are found three cleansings of the Leper, and three of the women in childbed. Vers. 10. two hee lambs] one for a Trespasse-offring, verse 13. 14. & the other for a Burnt-offring: v. 19. 20. For both these sacrifices must be males: see the notes on Levit. 1. 3. and 5. 18. perfect] that is, as the Greeke translateth unblemished. See the notes on Exod. 12. 5. and Lev. 1. 3. of the first yeere] Hebr. daughter of her yeere: which the Greeke translateth a yeereling: but it must not be more then a yeere old: see the notes on Exod. 12. 5. and Genesis 5. 32. This ewe-lambe was for a Sin-offring, verse 19. Levit. 4. 32. three tenth deales] to weet, of an Ephah or Bushell; (as is expressed in Numb. 28. 5.) that is, three Omers or Pottles: an Omer for every of the three sacrifices forementioned. log] or halfe pinte: the log, is an Hebrew measure, containing so much as sixe hennes egges; as is noted on Exod. 30. 24. The Greeke calleth it [illegible: 3 letters]yle, which was a measure of about nine ounces. This Log of oile figured the measure of grace, and joy of the Spirit, bestowed upon us in our sanctification. Esa. 61. 1. Psal. 45. 8. 2 Cor. 1. 21. 22. It was, to sprinkle 7. times before the Lord, to sanctifie the eare, hand, foot and head of the Leper, and for the Priests to eat the remainder. Vers. 11. of the congregation] the Greeke translateth it, the Tent of the testimonie. Herein the worke of Christ our Priest, was figured: who hath sanctified and cleansed us leprous sinners, with the washing of water, by the word; that he might present us to himselfe. glorious. Eph. 5. 26. 27. Vers. 12. Trespasse-offring] or, guilt-offring: wherof see the notes on Levit. 5. 6. &c. It was to teach, that their atonement was to be made by the sacrifice of Christ; whose soule was made a Trespasse-offring, Esa. 53. 10. wave] that is, move to and fro: see the notes on Exod. 29. 24. This ram was to be waved alive, as Sol. Iarchi here noteth. Vers. 13. where he shall kill] that is, where he useth to kill: which was on the north side of the Altar: see Levit. 1. 11. place of holinesse] in Greeke, the holy place, meaning the courtyard of the Sanctuarie. Vers. 14. tip of the right eare] These rites were to signifie how by the blood of Christ, the eare should be sanctified to obey, the hand to worke, the foot to walke in the commandements of God; and so the whole man to be renewed: 2 Cor. 7. 1. 1 Pet. 1. 14. 15. The like was done at the consecration of the Priests, whereof see Exodus 29. 20. Leviticus 8. 24. If the leper had no thumbe on his right hand, or toe on his right foot, or no right eare: he was never cleansed; saith Maimony, in Mechosrei capporah, chap. 5. sect. 1. Vers. 15. the Priests palme] meaning either into his owne, or anothers Priests; for by the Hebrew canons, both were allowable: they describe the order of this cleansing thus. When a Leper is healed of his leprosie, after they have cleansed him with cedar wood, and isope, and scarlet, and the two birds, and sheved all his flesh, and baptised him; after all this, hee commeth into Ierusalem, and reckoneth seven dayes. And in the 7. day he is shaved the second time, as at the first, and baptised, &c. And on the morrow, in the 8. day, he is baptised the second time, and afterwards they offer his offrings. And he is baptised in the womens court, in the [illegible: 2 letters]p[illegible: 2 letters]s chamber that is there. If he be not sheven in the 7. day. but in the 8. or some dayes after; in the day that he is sheven, he is to be baptised; and when his Sunis set, on the morrow he brings his offrings, after he is baptised the second time, as is before said. Then unto the leper, they doe thus. He standeth without the court of Israel, (that is, the mens court) over against the [illegible: 1 letter]sterne doore, in the porch of the gate of Nicanor, with his face to the west. And there stand all they that [illegible: 1 word] their atonement, in the time of their cleansing, and there they give the suspected women, the bitter waters to drinke. (Numb. 5.) And the Priest takes the Lepers Trespasse-offring, whiles it is alive, and waveth it, with the Log of oile, towards the east, as all wave-offrings, &c. After this, he brings the Lepers Trespasse-offring unto the doore, and hee brings in both his hands into the court, and layeth them upon the (offring) and they kill it out of hand. And two Priests take the blood of it: the one takes it in a vessell, and sprinkleth it upon the top of the altar; and the other in his right hand, and poureth it into his left hand, and sprinkleth with the finger of his right hand: and if he doe otherwise, and take it with his left hand, it is unlawfull. The Priest that takes some of the blood in a vessell, carieth and sprinkleth it upon the altar first. Afterwards the Priest that tooke the blood in the palme of his hand, commeth unto the leper, the Priest standing within, and the leper without. And the leper putteth in his head, and the Priest putteth of the blood that is in his hand, upon the tip of his right eare: afterward he putteth in his right hand, and he putteth of it upon the thumbe of his hand; and after that, he setteth in his right foot, and he putteth of it upon his [illegible: 1 word]. And if he put it upon the left, it availeth not. And afterwards he offreth his sin-offring, and his burnt-offring. After that hee hath put of the blood, upon his thu[illegible: 3 letters] and toe; the Priest taketh of the logge of oile, and poureth into the left hand of his fellow (Priest,) and if [illegible: 1 letter]ee poure it into his owne hand, it will serve. And he dippeth the finger of his right hand into the oile that is in his hand, and sprinkleth seven times towards the most holy place; every time that he sprinkleth, he dippeth his finger in the oile. Then he commeth to the leper and purteth of the oile, upon the place of the blood of the trespasse-offring, to weet, on the tip of his eare, and on his thumbe and toe. And the residue of the oile in his hand, he putteth on the head of him that is to be cleansed, and if he put it not, atonement is not made: and the remnant of the log of oile, is divided among the Priests. And that remnant of the log of oile, is not eaten but in the court, by the males of the Priests, as other the most holy things: and it is unlawfull to eat thereof, untill he hath sprinkled of it 7. times, and put of it upon the thumbe and toe, &c. Maimony, in Mechosrei capporah, chap. 4. and Talmud Bab. in Negagnim, c. 14. s. 7. &c. The gate of Nicanor forementioned (wherof s[illegible: 2 letters] the annotations on Num. 2. 27.) was the East gate betweene the womens court, and the court of Israel, (the mens court:) and into Israels court, none might enter, that wanted his atonement, and the blood of the Trespasse-offring, might not be caried out of the courtyard; therefore the leper stood without, in the gate, and put in his head, hand, and foot into the court of Israel, that the blood might be laid upon them. Vers. 16. in the oile] or, of the oile; that is, taking some of it. But of, is here in stead of in; as Chazkuni also noteth. before Iehovah] that is, towards the Sanctuarie; as before is shewed. Vers. 17. upon the blood] that is, the same pl[illegible: 1 span] where the blood was put; as is explained in verse 28. and so the Greeke translateth here: wherefore the Hebrewes say, whether hee put the oile upon the blood it selfe, above; or put it by the bloods side; and [illegible: 1 word] though the blood be wiped off, it will serve the [illegible: 1 word]. Maimony, in Mechosrei capp. chap. 5. sect. 1. Vers. 18. shall make-atonement] but with[illegible: 1 span] this [illegible: 1 letter]i[illegible: 1 letter]e in speciall, no atonement was made, by the H[illegible: 1 span] canons, as is before noted. This putting of [illegible: 2 letters]le upon all these parts of the body, figured the g[illegible: 2 letters]ces of the spirit of Christ, for the sanctifying of su[illegible: 2 letters] as are redeemed from their sins by his blood, 1 Iohn 2. 20. 2 Corinth. 1. 21. See the notes on Exodus 30. 26. Ver. 19. make the Sin-offring] or, doe, that is, offer the Sin-offring; a figure of Christ, made sinne for us sinners, 2 Cor. 5. 21. the Burnt-offring] which figured also Christs oblation of himselfe, Heb. 10. 8, 9. 10. and the reasonable service of a sanctified person, acceptable to God, Rom. 12. 1. therfore before it, the Sinne-offring was made (or offred,) because reconciliation for sinne, must be before any service be accepted. Vers. 20. the Meat-offring] that of three tenth-deales of floure, vers. 10. which served both for expiation of sinne, and to be a signe of sanctification, and a new creature: see the notes on Lev. 2. 1. The Hebr. doctors write (from the Law in Num. 15. 5.) that with every tenth deale of floure, there was also the fourth part of an Hin of wine; and that no sinne or trespasse offring save this of the Lepers, had the Meat offring and Drink offring added unto them. Maimony in Magnaseh hakorbaneth, ch. 2. sect. 5. 6. See the annotations on Num. 15. Ver. 21. attaine it not] or, reach, get it not; the Gr. expounds it, find it not: it meaneth, want of ability. So after ver. 22. 30. 31. & Lev. 27. 8. a waving] or, wave-offring, to be waved alive, as before, in ver. 12. and after, in v. 24. 25. tenth-deale] of an Ephah; as verse 10. In this and the rest which follow, there was the same order, and rites to be used, as in the former. Ver. 29. to make atonement] the Greeke explaineth it, and the Priest shall make-atonement: so Moses wrot before, in vers. 18. See the like, noted on Gen. 2. 3. Exod. 17. 10. and otherwhere. Vers. 30. shall make] or doe; that is, shall offer. hand can attaine] in Greeke, as his hand hath fo[illegible: 2 letters]d. V. 32. to his clensing] that is, to the greater sacrifices, foreordained for the clensing of lepers; none of which might bee omitted, or changed, but for meere povertie. Wherefore the Hebrewes write, The poore man that brings the offring of the rich; it may posse: but the rich that brings the offring of the poore, it passeth not, Talmud in Negagn. ch. 14. sect. 12. Also they say; If a rich man vow and say, the oblation of this leper be upon me; & the leper be poore: yet must be bring the offrings of the rich; because the hand of him that [illegible: 1 span]eth, can reach unto it. And if a poore man say, the oblation of this leper be upon me; and the leper be rich: [illegible: 1 word] also must bring the offrings of the rich; because hee [illegible: 1 word] voweth is bound for the offrings of the rich. Mai [illegible: 1 letter]o[illegible: 2 letters] in Mecho[illegible: 1 letter]rcicapporah, ch. 5. sect. 11. By all these [illegible: 1 letter]i[illegible: 1 letter]es about the cleansing of a Leper, after hee was healed; God taught his people thankfulnesse unto himselfe in Christ, for whose sake, by whose dea[illegible: 2 letters], resurrection and mediation, their sin (which was [illegible: 1 span]use of their plague,) was forgiven and purged; and by whose grace and spirit, the corrup [illegible: 1 word] of nature is done away, and the man made a new creature, to serve the Lord in holines. Wherefore when Christ had healed tenne lepers, and but one of them turned backe, and with alowd voice glorified God, and fell down on his face at (Iesus) feet, giving him thanks: then Iesus answering said; were there not ten cleansed: but where are the nine? There are not found that returned to give glorie to God, save this stranger, Luk. 17. 15.—18. Vers. 34. and I put &c.] by mentioning before, the land of Canaan, and now saying if I put (or give:) he teacheth this to be an extraordinary and supernaturall plague, peculiar to that land and people; unknowne in any other place: and so the Hebrew doctors doe confesse, that the Leprosie of garments, and of houses, is not wont to bee in the world, but was a signe and miracle in Israel, to give them warning of an evill tongue, &c, Maimony treat. of Leprie, chap. 16. sect. 10. From Maries example in Numb. 12. they gather that leprosie is a punishment for an evill tongue. of your possession] or t[illegible: 1 letter]nement: firm-hold. Hence the Hebrewes gather, that Ierusalem, and (houses) without the land, were not defiled with plagues; for Ierusalem was not parted unto the tribes (of Israel:) the houses also of heathens which were in the land of Israel, were not defiled with plagues. Maimony treat. of Leprie, ch. 14. sect. 11. Vers. 35. as it were the plague] to weet, of leprosie: the speech is doubtfull, because the sentence was to come from the Priest. Although hee bee a wise man, and knoweth certainely that it is the plague, hee may not determine and say, The plague appeareth to me in the house; but he shall say, As it were the plague &c. saith Maim in treat. of Lepr. ch. 14. sect. 4. and Sol. Iarchi on Lev. 14 35. Ver. 36. and they shall empty] or, that they empty: which phrases are shewed to be one, on Gen. 27. 4. The word empty properly signifieth to prepare, by removing all things out of sight. that all &c.] because the leprous house, was one of the most contagious things; defiling all things, as after shall appeare: therefore all things were to bee taken out, though stackes of wood, or of reed, as the Hebrew doctors observe, Maimony in Lepr. ch. 14. sect. 4. And God in mercy, would thus preserve the stuffe from pollution, by being removed in time. V. 37. hollow-strakes] or deep-strakes: concavities, as the Greeke translateth the word, which is never found, but in this one place. Hence the Hebrewes say; no plagues in houses doe make them uncleane, till the appearance of the plague be lower then the well; as it is said, hollowstrakes, that they be deepe in the walls; Maimony in Lepr. chap. 14. sect. 3. or reddish] these two colours, and the spreading ver. 39. are the three signes of lepry in houses. By the Hebrew canons, if the house were darke, they opened not the windowes, to see the plague; but if the plague appeared not init, it was cleane. Maimony ibidem, ch. 14. sect. 5. Vers. 38. to the doore] there without the house, by the post of the doore, the priest was to shut it up, (that is, cōmand it to be shut up) or pronounce it uncleane, or cleane; and not in any other place. Maimony ibidem, ch. 14. sect. 5. seven dayes] though he see the plague to bee deepe, greenish or reddish, and so find it all at the first, yet he shutteth it up 7. dayes. Maimony ibidem. c. 15. s. 2. Ver. 39. be spred] then the things after commanded must be done: but if not, and the plague bee dim, and I need not say, if it be gone away; hee scrapeth the place of the plague onely, and the house is cleans. If he find that it standeth at a stay in his eyes, and is not spread, he shuts it up seven daies more, and looketh on it the thirteene day; if the plague be dim, or gone away, hee scrateth the place of the plague, and maketh the house cleane with the birds. And if hee finde that the plague is spred, at the end of the second seven dayes, or that it standeth at a stay in his eyes; then hee pulleth out the stones, wherein the plague is, and some of the dust, carying them out of the citie, and plaistereth all the house, and shutteth it up the third seven dayes, and in the nineteenth day he looketh on it; if the plague come againe into it, this is spreading after the plaistering, and he pulleth downe all the house, If the plague returne not into it, he maketh it cleane with the birds. Maimony treat▪ of Leprie, cha. 15. sect. 2. Thus there were three weekes for the shutting up of houses, whereas for men, or garments, there were but two weekes, and in some cases but one, as is noted on Lev. 13. 21. And so the Hebrews say, Plagues of houses, there is for them a shutting up three weekes, which are 19. dayes; for the seventh day is reckned for the last of the first weeke, and first of the second weeke; and the thirteenth day is reckoned for the last of the second weeke, and first of the third weeke, ibidem. chap. 15. sect. 1. As the plague was greater, and Gods judgement more se[illegible: 2 letters]re upon an house, then on a person or garment: so the Law requireth more care in the discerning, and longer respit before it was pronounced uncleane and destroyed. Ver. 40. and they shall take away] or, and they shall (or that they) pull out the stones. As the law speaketh here of stones, and after of wood▪ and dust: so the Hebrewes understand these strictly, saying that No house is polluted with plagues, unlesse it hath foure wals, and [illegible: 1 letter]e builded on the land, of stone & of dust (or earth) and of wood. And bricks▪ and marble are not counted for stones. Maimony in Leprie c. 14. sect. 6. 7. uncleane place] or, place that is uncleane: because of the pollution that commeth hereby: For, A house plagued with leprosie, is one of the principall uncleane things; whosoever toucheth it, is made uncleane Likewise▪ the stones pulled out of it, after it is shut up, or the stones, timber and d[illegible: 1 letter]st of the house that is pulled down; all of them are of the principall incleane things; and so much [illegible: 1 word] an olive of them defileth a man by touching, [illegible: 1 word] carying, and by comming in where it is. As, if so much as [illegible: 1 word] of them be brought into a clean house; all that is in the house▪ is made uncleane, both men and vessels: for they all are defiled by the bringing of it in, as by [illegible: 2 words] ▪ and they are all unlawfull for any use▪ A[illegible: 1 letter]d if they be burnt, [illegible: 1 span]me made of them, even that is unlawfull to be used, &c. and must all be caried out of the [illegible: 1 word] [illegible: 2 letters]though it be a citie without a w[illegible: 1 letter]ll. Maimony, treat, of Le[illegible: 3 letters], ch. 16. s. 1. On the [illegible: 1 word], the ashes caried out of the Sanctuary, were laid in a cleane place, Le[illegible: 1 letter], 6. 11. Ve[illegible: 1 letter] ▪ [illegible: 1 letter]2▪ other stones] He may not bring one stone, in [illegible: 3 words] that he pulled out; nor [illegible: 1 letter]wo in [illegible: 2 letters]ead of one: but must bring two for two &c. Maim▪ ibid. c. 15. [illegible: 1 word]. 3. Vers. 44. be spred] though it bee but so much as two graines of barley, (for so much spreading the Hebrewes hold enough to make it unclean. Maimony in Lepr. ch. 15. sect. 2. a fretting leprosie] the Greeke translateth it a continuing, the Chaldee a diminishing leprosie: see Lev. 13. 51. Vers. 45. he shall breake] in Greek, they shall break (or pull) downe; that is, it shall be broken downe. the timber] or, the stickes: all wood works. he shall carie] in Greeke, they shall carie, meaning some men. The Hebrews (as Chazkuni on Lev. 14) apply the meaning of this Law, against the idolatrous houses of the Canaanites, which were commanded to be destroyed, Deut. 12. and were manifested to bee such, by the plague of leprosie on them. But God speaketh of them also, after the Israelites were come in to dwell there, verse 34. so that for the idolatries and other sinnes of Israel, God would not onely plague their bodies and garments, but their houses also, to their utter destruction. And by this severe judgement, taught men to shun all sinne, and in speciall idolatry; and to abolish all instruments and monuments thereof, Esa. 30. 22. Maimony in Lepr. ch. 16. maketh Leprosies to bee a judgement of God against an evill tongue, and in speciall for lpeaking against the Prophets as did the Israelites, 2 Chron. 36. 16. which he confirmeth by the example of Marie, who for speaking against Moses the Prophet of the Lord, was smitten with this plague of leprosie, Numb. 12. V. 46. into the house] An house shut up, defileth [illegible: 1 word] but (that which commeth) within the same, Lev. 14. 46. all the dayes that (the Priest) hath shut it [illegible: 1 word] ▪ it maketh a man uncleane untill the evening. But that which is pronounced uncleane, defileth both within it and without it; for who so toucheth it on the out par[illegible: 1 letter]s of it, is uncleane; as it is written. It is a fretting lepr[illegible: 1 letter] sie in the house, it is uncleane, Lev. 14. 44. Maimony, in Lpr. ch. 16. sect. 2. untill the evening] then [illegible: 1 word] evening, after that he hath washed himselfe, he is cleane againe: so Chazkuni here saith, after that he hath washed his flesh, according to the Law. Ver. 47. wash his clothes] The lying in the house (as Chazkuni noteth) is more weightie, for hee the doth so, is bound to wash his clothes; and to wash his flesh: for whosoever is bound to wash his clothes, is bounded to wash himselfe also, and it was not needfull to repeat, he shall be uncleane till evening; for who so eateth or lyeth in the house, he commeth into the same, for which he was uncleane till evening, vers. 46. Vers. 48. pronounce cleane] Hebrew make cleane, in Greeke, purifie; to weet, by his words: see Lev. 13. 3. Vers. 49. to purifie] to weet, from sinne: as the word properly signifieth. For as persons were plagued with leprosie for sinne, Numb. 12. 1. [illegible: 1 letter]0. 2 Chron. 26. 19. 20. so for the same, their garments and houses were likewise plagued: even as the Lords house was made uncleane by the sinnes of the people, Lev. 16. 16. See the notes on Exod. 29. 36. birds] whereof see vers. 4. &c. For the cleansing of the house, was like the cleansing of the man. The Hebrewes say: They cl[illegible: 2 letters]se the house, as they cleanse the man forespoken of, in every point. [illegible: 1 word] that in the man, they sprinkle 7. times upon his [illegible: 1 word]; but in the house they sprinkle seven times upon the [illegible: 1 letter]pper do[illegible: 1 letter]e post of the house, without: all other [illegible: 1 word] are alike. Maimony, treat. of Leprie, c. 15. s. 8. This is to bee understood of the cleansing with birds, cedar wood, hyssop, scarlet, and living water: but not of the other sacrifices, which the lep[illegible: 1 letter]o[illegible: 1 letter]s man brought afterward, for the house was cleansed, & atonement made for it, without those sacrifices, vers. 53. Vers. 54. for every plague] From hence the Hebrewes say of him that judged leprosie, that hee might not view the plagues untill hee were expert in them all, and in all their names here written. Chazkuni on Lev. 14▪ 54. Vers. 57. in the day] that is, concerning the day: meaning, as the Greeke translateth, what day hee shall bee uncleane, and what day hee shall bee made cleane.