Leviticus 15 commentary

We need not be curious in explaining these laws; but have reason to be thankful that we need fear no defilement, except that of sin, nor need ceremonial and burdensome purifications. These laws remind us that God sees all things, even those which escape the notice of men. The great gospel duties of faith and repentance are here signified, and the great gospel privileges of the application of Christ's blood to our souls for our justification, and his grace for our sanctification.

2 When any man hath a running issue. He here alludes to other species of contamination, for which a solemn purification is required. And, first, he teaches that men are defiled by the flow of the seminal fluid, which occurs in two ways, either when it involuntarily bursts out in sleep, or when it escapes gradually in the disease, which the Greeks call γονόρ᾿ῥοια This Supplement might, as I have said, be appended to the Seventh Commandment, because every “Toute intemperance de la chair et lubricite, qu’on appelle.” — Fr. The negative is here added from the Fr indisposition arising from lust appears here to be condemned; but, if we look more closely, we shall perceive that it is a general law for the cultivation of purity, and which must not be confined to chastity alone. For this flux, arising from disease and debility, unless it be contracted from immoderate venery, has nothing in common with venereal lust. Besides, what is immediately after added concerning the menstruation of women, is connected with other forms of uncleanness and defilement. The sum then is, that the seminal-flux is reckoned among the pollutions which prevented the Israelites from entering the tabernacle, and from the external service of God; and thence the rule must always be borne in mind, that whatever proceeds from an unclean man is corrupt, and that no one can duly offer either himself, or what he possesses, to God, except he who is pure and perfect in soul and body. Thus Paul explains the end and object of this ceremony, when he exhorts believers that, being received as God’s peculiar people, they should cleanse themselves

"from all filthiness of the flesh and spirit.” (2 Corinthians 7:1.)

But Moses further declares, that uncleanness is contracted, not only when the seed is emitted, but when it is retained; and that not only is the man himself rendered unclean, but whatever he may have touched — his bed, his seat, his saddle, his clothes; and that the contagion extends to others also, if any should have lain on the same bed, or ridden on the same saddle. Thus did God desire to impress them with horror, that they might be more accustomed to fly from all impurity. Nor would the crime have been detestable: in itself, had not spiritual purity been set forth under this external exercise and symbol. Thus, too, in (Psalm 24:3, 4), the truth of this figure is described:

"Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart."

Therefore he who was conscious of no sin in the seminal-flux, still must be reminded by this sign of the corruption of his nature; and at the same time be an example to others, that all should diligently take heed to themselves, because corruption cleaves to the whole human race. In the ablution the remedy of the evil was proposed, since the mark of ignominy induced them to repentance. It is expedient that whosoever is infected with any stain should be brought to shame, so as to be displeased with himself; but the acknowledgment of the evil would produce despair, unless the hope of pardon were associated with it. Therefore, those to whom purification was necessary, are always sent to water; and, whenever water is mentioned, the passage in St. John should be brought to mind, that Christ came “by water and blood,” to purge and expiate all uncleanness. (1 John 5:6.) Besides the water, a sacrifice of turtle doves, or two young pigeons is added; and this has reference to the same thing; viz., that purification for the unclean must be sought for elsewhere, which we have at length obtained by the sacrifice of Christ.

19. And if a woman have an issue. Women are now spoken of who suffer under a twofold issue of blood; for with almost all it occurs every month, (whence it is called menses, or menstruation,) and some labor under a constant hemorrhage. He declares both to be unclean; and, after menstruation, a certain period of separation is appointed, during which the law prohibited their cohabitation with men; but, if the blood flowed beyond the usual time, the time of purification is postponed until it ceased. Whence it appears, that in every shameful thing the Jews were reminded of their uncleanness, that thus they might be accustomed to modesty and seek after purity. And this still more clearly appears at the end of the chapter, where it is said, (v. 3l,) “Thus shall ye separate the children of Israel from their uncleanness; that they die not — when they defile my tabernacle.” God, I say, briefly sets forth His intention that He would drive away all profanation far from His people; because he desires sincerity to prevail amongst his worshippers, and cannot bear his tabernacle to be polluted by any stain.

Of other Defects which exclude Men from Tabernacle Heading added from Fr., “D’autres vices qui excluent les hommes du Tabernacle."

Deuteronomy 23

Deuteronomy 23:1, 2

1. He that is wounded in the stones, or hath his privy member cut off, shall not enter into the congregation of the LORD.

1. Non ingredietur qui contusione fractos aut abscissos habet testiculos, in congregationem Jehovae

2. A bastard shall not enter into the congregation of the LORD; even to his tenth generation shall he not enter into the congregation of the LORD.

2. Non ingredietur spurius congregationem Jehovae: etiam genereatione decima non ingredietur congregationem Jehovae

CHAPTER 15

Le 15:1-18. Uncleanness of Men.

2. When any man hath a running issue--This chapter describes other forms of uncleanness, the nature of which is sufficiently intelligible in the text without any explanatory comment. Being the effects of licentiousness, they properly come within the notice of the legislator, and the very stringent rules here prescribed, both for the separation of the person diseased and for avoiding contamination from anything connected with him, were well calculated not only to prevent contagion, but to discourage the excesses of licentious indulgence.

9. what saddle ... he rideth upon that hath the issue shall be unclean--(See on Ge 31:34).

12. the vessel of earth, that he toucheth which hath the issue, shall be broken--It is thought that the pottery of the Israelites, like the earthenware jars in which the Egyptians kept their water, was unglazed and consequently porous, and that it was its porousness which, rendering it extremely liable to imbibe small particles of impure matter, was the reason why the vessel touched by an unclean person was ordered to be broken.

13-14. then he shall number to himself seven days for his cleansing--Like a leprous person he underwent a week's probation, to make sure he was completely healed. Then with the sacrifices prescribed, the priest made an atonement for him, that is, offered the oblations necessary for the removal of his ceremonial defilement, as well as the typical pardon of his sins.

Le 15:19-33. Uncleanness of Women.

19. if a woman have an issue--Though this, like the leprosy, might be a natural affection, it was anciently considered contagious and entailed a ceremonial defilement which typified a moral impurity. This ceremonial defilement had to be removed by an appointed method of ceremonial expiation, and the neglect of it subjected any one to the guilt of defiling the tabernacle, and to death as the penalty of profane temerity.

31-33. Thus shall ye separate the children of Israel from their uncleanness--The divine wisdom was manifested in inspiring the Israelites with a profound reverence for holy things; and nothing was more suited to this purpose than to debar from the tabernacle all who were polluted by any kind of uncleanness, ceremonial as well as natural, mental as well as physical. The better to mark out that people as His family, His servants and priests, dwelling in the camp as in a holy place, consecrated by His presence and His tabernacle, He required of them complete purity, and did not allow them to come before Him when defiled, even by involuntary or secret impurities, as a want of respect due to His majesty. And when we bear in mind that God was training a people to live in His presence in some measure as priests devoted to His service, we shall not consider these rules for the maintenance of personal purity either too stringent or too minute (1Th 4:4).

When any man hath a running issue - The cases of natural uncleanness, both of men and women, mentioned in this chapter, taken in a theological point of view, are not of such importance to us as to render a particular description necessary, the letter of the text being, in general, plain enough. The disease mentioned in the former part of this chapter appears to some to have been either the consequence of a very bad infection, or of some criminal indulgence; for they find that it might be communicated in a variety of ways, which they imagine are here distinctly specified. On this ground the person was declared unclean, and all commerce and connection with him strictly forbidden. The Septuagint version renders הזב hazzab, the man with the issue, by ὁ γονορῥυης, the man with a gonorrhea, no less than nine times in this chapter; and that it means what in the present day is commonly understood by that disorder, taken not only in its mild but in its worst sense, they think there is little room to doubt. Hence they infer that a disease which is supposed to be comparatively recent in Europe, has existed almost from time immemorial in the Asiatic countries; that it ever has been, in certain measures, what it is now; and that it ever must be the effect of sensual indulgence, and illicit and extravagant intercourse between the sexes. The disgraceful disorder referred to here is a foul blot which the justice of God in the course of providence has made in general the inseparable consequent of these criminal indulgences, and serves in some measure to correct and restrain the vice itself. In countries where public prostitution was permitted, where it was even a religious ceremony among those who were idolaters, this disease must necessarily have been frequent and prevalent. When the pollutions and libertinism of former times are considered, it seems rather strange that medical men should have adopted the opinion, and consumed so much time in endeavoring to prove it, viz., that the disease is modern. It must have existed, in certain measures, ever since prostitution prevailed in the world; and this has been in every nation of the earth from its earliest era. That the Israelites might have received it from the Egyptians, and that it must, through the Baal-peor and Ashteroth abominations which they learned and practiced, have prevailed among the Moabites, etc., there can be little reason to doubt. Supposing this disease to be at all hinted at here, the laws and ordinances enjoined were at once wisely and graciously calculated to remove and prevent it. By contact, contagion of every kind is readily communicated; and to keep the whole from the diseased must be essential to the check and eradication of a contagious disorder. This was the wise and grand object of this enlightened Legislator in the ordinances which he lays down in this chapter. I grant, however, that it was probably of a milder kind in ancient times; that it has gained strength and virulence by continuance; and that, associated with some foreign causes, it became greatly exacerbated in Europe about 1493, the time in which some have supposed it first began to exist, though there are strong evidences of it in this country ever since the eleventh century.

And whomsoever he toucheth - Here we find that the saliva, sitting on the same seat, lying on the same bed, riding on the same saddle, or simple contact, was sufficient to render the person unclean, meaning, possibly, in certain cases, to communicate the disorder; and it is well known that in all these ways the contagion of this disorder may be communicated. Is it not even possible that the effluvia from the body of an infected person may be the means of communicating the disease? Sydenham expressly says that it may be communicated by lactation, handling, the saliva, sweat, and by the breath itself, as well as by those grosser means of which there is no question. But the term unclean, in this and the following cases, is generally understood in a mere legal sense, the rendering a person unfit for sacred ordinances. And as there was a mild kind of gonorrhea that was brought on by excessive fatigue and the like, it may be that kind only which the law has in view in the above ordinances.

They shall both bathe themselves - What a wonderful tendency had these ordinances to prevent all excesses! The pains which such persons must take, the separations which they must observe, and the privations which, in consequence, they must be exposed to in the way of commerce, traffic, etc., would prevent them from making an unlawful use of lawful things.

The common sense of all mankind has led them to avoid the gross impropriety referred to in this verse - and it has been a general opinion, that off-spring obtained in this way has been infected with leprous, scrofulous, and other deeply radicated diseases, from which they and their posterity have been scarcely ever freed. In Lev 20:18, persons guilty of this are condemned to death; here only to a seven days' separation; because, in the former case, Moses speaks of the act when both the man and woman were acquainted with the situation: in the latter, he speaks of a case where the circumstance was not known till afterwards; at least, so it appears these two places should be understood, so as to be reconciled.

Two turtles, or two young pigeons - In all these cases moral pollution was ever considered as being less or more present, as even such infirmities sprang from the original defection of man. On these accounts sacrifices must be offered; and in the case of the woman, one of the birds above mentioned must be sacrificed as a sin-offering, the other as a burnt-offering, Lev 15:30.

Thus shall ye separate the children of Israel from their uncleanness - By this separation the cause became less frequent, and the contagion, if it did exist, was prevented from spreading. So pest-houses and fever-wards are constructed for the purpose of separating the infected from the sound; and thus contagion is lessened, and its diffusion prevented.

That they die not - That life may be prolonged by these prudential cares; and that he who is morally and legally unclean, may not presume to enter into the tabernacle of God till purified, lest he provoke Divine justice to consume him, while attempting to worship with a polluted mind and impure hands.

1. How unpromising and how forbidding, at the first view, is this chapter! and yet how full of wise, humane, and moral regulations, manifesting at once the wisdom and kindness of the great Legislator! Every word of God is pure in itself, and of great importance to us. He who cannot derive instruction from the chapter before him, and be led by a proper consideration of its contents to adore the wisdom and goodness of God, must have either a very stupid or a very vitiated mind.

2. In all these ordinances we may plainly see that God has purity of heart continually in view - that the soul may be holy, he cuts off the occasions of sin; and that men may be obliged to keep within due bounds, and possess their vessels in sanctification and honor, he hedges up their way with briars and thorns, and renders transgression painful, shameful, and expensive.

3. Preventing grace is not less necessary than that which saves and which preserves. These three chapters, avoided and neglected by most, contain lessons of instruction for all; and though many things contained in them belong exclusively to the Jewish people as to the letter, yet in their spirit and gracious design they form a part of those revealed things which are for us and for our children; and although they cannot be made the subject of public oral instruction, yet they are highly necessary to be known, and hence the advantage of reading the Scriptures in regular order in private.

May we read so as to understand, and practice what we know, that, being wise unto salvation, we may walk as children of the light and of the day, in whom there shall be no occasion of stumbling!

A running issue - Commonly called the running of the reins, a grievous and loathsome disease, which is generally the consequence of sin.

His flesh be stopped - That is, if it have run, and be stopped in great measure, either by the grossness of the humour, or by some obstructions that it cannot run freely.

The flesh - That is, any part of his body.

And hath not rinsed - That is, the person touched, to whom the washing of his hands is prescribed, if speedily done; but if that was neglected, a more laborious course was enjoined.

When he is cleansed - When his issue hath wholly ceased.

An atonement - Not as if this was in itself a sin, but only a punishment of sin; though oft - times it was sinful, as being a fruit of intemperance.

A man - Or, The man, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the worship of God, men were to forbear the use of the marriage - bed, yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of scripture, which affirms the marriage - bed to be undefiled, Heb 13:4, to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.

And if a woman - Heb. And a woman when she shall have an issue of blood, and her issue shalt be in her flesh, that is, in her secret parts, as flesh is taken, Lev 15:2. So it notes her monthly disease. Put apart - Not out of the camp, but from converse with her husband and others, and from access to the house of God. Seven days - For sometimes it continues so long; and it was decent to allow some time for purification after the ceasing of her issue. Whosoever toucheth her - Of grown persons. For the infant, to whom in that case she might give suck, was exempted from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children.

Seven days - If he did this ignorantly; but if the man and woman did this knowingly, being accused and convicted, they were punished with death, Lev 20:18, for as there was a turpitude in the action, so it was very prejudicial to the children then begotten, who were commonly weak, or leprous; which was also an injury to the commonwealth of Israel, and redounded to the dishonour of God and of the true religion, that the professors thereof gave such public evidence of their intemperance.

Seven days - From the stopping of her issue. And this was for trial, whether it was only a temporary obstruction, or a real cessation.

When they defile my tabernacle - Both ceremonially, by coming into it in their uncleanness, and morally by the contempt of God's express command to cleanse themselves. The grand reason of all these laws was, to separate the children of Israel from their uncleanness. Hereby they were taught their privilege and honour, that they were purified unto God, a peculiar people; for that was a defilement to them, which was not so to others. They were also taught their duty, which was to keep themselves clean from all pollutions.

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.

His secret parts, called flesh, Levit. 6. 10. and 12. 3. Ezek. 16. 26. and 23. 20.

Marginal references: Num. 5. 2.; Or, running of the reins.

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.

Or if it have run, and been stopped in great measure, either by the grossness of the humour, or by some obstruction in parts that it cannot run freely, as it did, but onely droppeth.

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

Heb. vessel, by which the Hebrews understand all sorts of houshold-stuffe.

Marginal references: Heb. vessel.

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.

That is, any part of his body: the word flesh being taken otherwise here than, v. 2. As the same word is frequently used in Scripture in differing significations in the same chapter, and sometimes in the same verse, as Matth. 8. 22.

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

This may be understood, either, 1. Of the person touching, if he that hath an issue toucheth another with unwashen hands. Thus most take it. But why then should it be limited to his hands? for if he had touched him by any other part, as suppose by kissing him, he had defiled him, though his hands had been washed. Or rather 2. Of the person touched, to whom the washing of his hands is prescribed as an easier way of cleansing himself, if speedily used, but if that was neglected or delayed, a more laborious course was enjoyned him. And thus the Syriack interpreter understands it.

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

When his issue is not onely stopped in part or for a season, but hath wholly ceased.

To wit, for the use of the ceremonies prescribed in such cases. See Numb. 19. 11, 12.

i. e. Admitted to converse with men and with God in publick ordinances.

Marginal references: chap. 14. 10.

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

Not as if this was in it self a sin, but onely a punishment of sin, though oft-times it was sinful as being a fruit of a mans intemperance, and immoderate lust. See Levit. 14. 12.

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

Not through weakness of the parts, as that ver. 3. but in his sleep, which is called nightly pollution, which though involuntary, might arise from some lustful dream or imagination. But if it was voluntary and by a mans own procurement when awake, it was esteemed abhominable and a degree of murder. See Gen. 38. 9.

Marginal references: Deut. 23. [illegible: 1 word]

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.

Or, The man, to wit, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the Worship of God, men were to forbear the use of the marriage-bed, as Exod. 19. 15. and 1 Sam. 21. 4. yet to affirm that the use of it in other cases did generally defile the persons and made them unclean till even is contrary to the whole current of Scripture, which affirm, the marriage-bed to be undefiled, Heb. 13. 4. to the practise of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.

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

Heb. And a woman when she shall have an issue of blood, (and because that might be at her nose or other parts, he addes) and her issue shall be in her flesh, i. e. in her secret parts, as the word flesh, is taken ver. 2. So it notes her monethly disease.

Not out of the camp, as the lepers and some others, but from converse with her▪ husband and others, and from access to the house of God.

For sometimes it continues so long, and it was but decent to allow some time for purification after the ceasing of her issue.

To wit, of grown persons. For the infant, to whom in that case she might give suck, was exempted from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children.

Marginal references: chap. 12. [illegible: 1+ letters].; Heb. in her separation.

24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven dayes : and all the bed whereon he lieth shall be unclean.

If he did this unwittingly; but if the Man and Woman did this knowingly, this was a gross sin, Ezek. 18. 6. and they being accused and convicted were punished with death, Levit. 20. 18. for as there was a turpitude in the action, so it was very prejudicial to the children then begotten, who were commonly weak, or leprous or otherwise disordered, which was also an injury to the Commonwealth of Israel, and redounded to the dishonour of God and of the true Religion, that the professours thereof gave such publick evidence of their intemperance.

25 And if a woman have an issue of her blood many dayes out of the time of her separation, or if it run beyond the time of her separation ; all the dayes of the issue of her uncleanness shall be as the dayes of her separation: she shall be unclean.

To wit, the seven dayes mentioned, Levit. 12. 2. as suppose she had the Emerods, &c.

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

From the stopping of her issue, as it is apparent. And this was for trial, whether it was onely a temporary obstruction, or a real cessation.

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.

Which they did both ceremonially, by coming into it in their uncleanness, and morally by the gross neglect and contempt of Gods express and positive command to cleanse themselves.

Lev 15:1

The Uncleanness of Secretions. - These include (1) a running issue from a man (Lev 15:2-15); (2) involuntary emission of seed (Lev 15:16, Lev 15:17), and the emission of seed in sexual intercourse (Lev 15:18); (3) the monthly period of a woman (Lev 15:19-24); (4) a diseased issue of blood from a woman (Lev 15:25-30). They consist, therefore, of two diseased and two natural secretions from the organs of generation.

Lev 15:2-3

The running issue from a man is not described with sufficient clearness for us to be able to determine with certainty what disease is referred to: “if a man becomes flowing out of his flesh, he is unclean in his flux.” That even here the term flesh is not a euphemism for the organ of generation, as is frequently assumed, is evident from Lev 15:13, “he shall wash his clothes and bathe his flesh in water,” when compared with Lev 16:23-24, Lev 16:28, etc., where flesh cannot possibly have any such meaning. The “flesh” is the body as in Lev 15:7, “whoever touches the flesh of him that hath the issue,” as compared with Lev 15:19, “whosoever toucheth her.” At the same time, the agreement between the law relating to the man with an issue and that concerning the woman with an issue (Lev 15:19, “her issue in her flesh”) points unmistakeably to a secretion from the sexual organs. Only the seat of the disease is not more closely defined. The issue of the man is not a hemorrhoidal disease, for nothing is said about a flow of blood; still less is it a syphilitic suppuration (gonorrhaea virulenta), for the occurrence of this at all in antiquity is very questionable; but it is either a diseased flow of semen (gonorrhaea), i.e., an involuntary flow drop by drop arising from weakness of the organ, as Jerome and the Rabbins assume, or more probably, simply blenorrhaea urethrae, a discharge of mucus arising from a catarrhal affection of the mucous membrane of the urethra (urethritis). The participle זב יהיה is expressive of continued duration. In Lev 15:3 the uncleanness is still more closely defined: “whether his flesh run with his issue, or his flesh closes before his issue,” i.e., whether the member lets the matter flow out or by closing retains it, “it is his uncleanness,” i.e., in the latter case as well as the former it is uncleanness to him, he is unclean. For the “closing” is only a temporary obstruction, brought about by some particular circumstance.

Lev 15:4-8

Every bed upon which he lay, and everything upon which he sat, was defiled in consequence; also every one who touched his bed (Lev 15:5), or sat upon it (Lev 15:6), or touched his flesh, i.e., his body (Lev 15:7), was unclean, and had to bathe himself and wash his clothes in consequence.

Lev 15:9-10

The conveyance in which such a man rode was also unclean, as well as everything under him; and whoever touched them was defiled till the evening, and the person who carried them was to wash his clothes and bathe himself.

Lev 15:11

This also applied to every one whom the man with an issue might touch, without first rinsing his hands in water.

Lev 15:12-13

Vessels that he had touched were to be broken to pieces if they were of earthenware, and rinsed with water if they were of wood, for the reasons explained in Lev 11:33 and Lev 6:21.

Lev 15:16-17 Involuntary emission of seed. - This defiled for the whole of the day, not only the man himself, but any garment or skin upon which any of it had come, and required for purification that the whole body should be bathed, and the polluted things washed.

Lev 15:18 Sexual connection. “If a man lie with a woman with the emission of seed, both shall be unclean till the evening, and bathe themselves in water.” Consequently it was not the concubitus as such which defiled, as many erroneously suppose, but the emission of seed in the coitus. This explains the law and custom, of abstaining from conjugal intercourse during the preparation for acts of divine worship, or the performance of the same (Exo 19:5; 1Sa 21:5-6; 2Sa 11:4), in which many other nations resembled the Israelites. (For proofs see Leyrer’s article in Herzog’s Cyclopaedia, and Knobel in loco, though the latter is wrong in supposing that conjugal intercourse itself defiled.)

Lev 15:19-23 The menses of a woman. - “If a woman have an issue, (if) blood is her issue in her flesh, she shall be seven days in her uncleanness.” As the discharge does not last as a rule more than four or five days, the period of seven days was fixed on account of the significance of the number seven. In this condition she rendered every one who touched her unclean (Lev 15:19), everything upon which she lay or sat (Lev 15:20), every one who touched her bed or whatever she sat upon (Lev 15:21, Lev 15:22), also any one who touched the blood upon her bed or seat (Lev 15:23, where הוּא and בּו are to be referred to דּם); and they remained unclean till the evening, when they had to wash their clothes and bathe themselves.

Lev 15:24

If a man lay with her and her uncleanness came upon him, he became unclean for seven days, and the bed upon which he lay became unclean as well. The meaning cannot be merely if he lie upon the same bed with her, but if he have conjugal intercourse, as is evident from Lev 20:18 and Num 5:13 (cf. Gen 26:10; Gen 34:2; Gen 35:22; 1Sa 2:22). It cannot be adduced as an objection to this explanation, which is the only admissible one, that according to Lev 18:19 and Lev 20:18 intercourse with a woman during her menses was an accursed crime, to be punished by extermination. For the law in Lev 20:18 refers partly to conjugal intercourse during the hemorrhage of a woman after child-birth, as the similarity of the words in Lev 20:18 and Lev 12:7 (דּמיה מקור) clearly proves, and to the case of a man attempting cohabitation with a woman during her menstruation. The verse before us, on the contrary, refers simply to the possibility of menstruation commencing during the act of conjugal intercourse, when the man would be involuntarily defiled through the unexpected uncleanness of the woman.

Lev 15:25-27 Diseased issue from a woman. - If an issue of blood in a woman flowed many days away from (not in) the time of her monthly uncleanness, or if it flowed beyond her monthly uncleanness, she was to be unclean as long as her unclean issue continued, just as in the days of her monthly uncleanness, and she defiled her couch as well as everything upon which she sat, as in the other case, also every one who touched either her or these things.

Lev 15:28-31

After the issue had ceased, she was to purify herself like the man with an issue, as described in Lev 15:13-15. - Obedience to these commands is urged in Lev 15:31 : “Cause that the children of Israel free themselves from their uncleanness, that they die not through their uncleanness, by defiling My dwelling in the midst of them.” הזּיר, Hiphil, to cause that a person keeps aloof from anything, or loosens himself from it, from נזר, Niphal to separate one’s self, signifies here deliverance from the state of uncleanness, purification from it. Continuance in it was followed by death, not merely in the particular instance in which an unclean man ventured to enter the sanctuary, but as a general fact, because uncleanness as irreconcilable with the calling of Israel to be a holy nation, in the midst of which Jehovah the Holy One had His dwelling-place (Lev 11:44), and continuance in uncleanness without the prescribed purification was a disregard of the holiness of Jehovah, and involved rebellion against Him and His ordinances of grace.

Lev 15:32-33 Concluding formula. The words, “him that lieth with her that is unclean,” are more general than the expression, “lie with her,” in Lev 15:24, and involve not only intercourse with an unclean woman, but lying by her side upon one and the same bed. The Day of Atonement - Leviticus 16

The sacrifices and purifications enjoined thus far did not suffice to complete the reconciliation between the congregation of Israel, which was called to be a holy nation, but in its very nature was still altogether involved in sin and uncleanness, and Jehovah the Holy One-that is to say, to restore the perfect reconciliation and true vital fellowship of the nation with its God, in accordance with the idea and object of the old covenant - because, even with the most scrupulous observance of these directions, many sins and defilements would still remain unacknowledged, and therefore without expiation, and would necessarily produce in the congregation a feeling of separation from its God, so that it would be unable to attain to the true joyousness of access to the throne of grace, and to the place of reconciliation with God. This want was met by the appointment of a yearly general and perfect expiation of all the sins and uncleanness which had remained unatoned for and uncleansed in the course of the year. In this respect the laws of sacrifice and purification received their completion and finish in the institution of the festival of atonement, which provided for the congregation of Israel the highest and most comprehensive expiation that was possible under the Old Testament. Hence the law concerning the day of atonement formed a fitting close to the ordinances designed to place the Israelites in fellowship with their God, and raise the promise of Jehovah, “I will be your God,” into a living truth. This law is described in the present chapter, and contains (1) the instructions as to the performance of the general expiation for the year (vv. 2-28), and (2) directions for the celebration of this festival every year (Lev 16:29-34). From the expiation effected upon this day it received the name of “day of expiations,” i.e., of the highest expiation (Lev 23:27). The Rabbins call it briefly יומא, the day κατ ̓ ἐξοχήν.

Ceremonial Purification. (b. c. 1490.)

1 And the Lord spake unto Moses and to Aaron, saying, 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. 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. 4 Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean. 5 And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 6 And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even. 7 And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even. 8 And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even. 9 And what saddle soever he rideth upon that hath the issue shall be unclean. 10 And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even. 11 And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even. 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. 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. 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: 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. 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. 17 And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even. 18 The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.

We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (v. 2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom. vi. 21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. 2 Sam. iii. 29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, v. 2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Prov. iv. 23), but out of an unclean heart comes that which is defiling, Matt. xii. 34, 35. 2. He made every person and thing unclean that he touched, or that touched him, v. 4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, v. 13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.

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. 20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean. 21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even. 23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 24 And if any man 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. 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. 26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation. 27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. 28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. 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. 30 And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the Lord for the issue of her uncleanness. 31 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. 32 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith; 33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (v. 19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (v. 25) and every thing she touched unclean, v. 26, 27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, v. 28, 29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Ezek. xxxvi. 17), and, in allusion to this, it is said of Jerusalem (Lam. i. 9), Her filthiness is in her skirts, so that (as it follows, v. 17) she was shunned as a menstruous woman.

I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, v. 31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance.

II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Ps. xxxiv. 3, 4); for without holiness no man shall see the Lord.

CHAP. XV.

ANd Iehovah spake, unto Moses & unto Aaron, saying. Speake ye, unto the sonnes of Israel; and say, unto them: Any man, when he shall have, an issue out of his flesh; his issue, it is uncleane. And this shall be his uncleannes, in his issue: whether his flesh run, with his issue; or his flesh bee stopped, from his issue; it is his uncleannes. Every bed, which hee shall lye upon, that hath the issue, shall be uncleane: and every vessell, which he shall sit upon, shall bee unclean. And the man, that shall touch his bed, shall wash his clothes, and bathe himselfe in water, and bee uncleane untill the evening. And he that sitteth, upon the vessell; which he sate upon, that hath the issue: shall wash his clothes, and [illegible: 1 letter]athe himselfe in water, and be uncleane untill the evening. And he that toucheth, the flesh of him that hath the issue, shall wash his clothes, and bathe himselfe in water, and hee uncleane untill the evening. And if he that hath the issue, spit upon him that it cleane; then he shall wash his clothes, and [illegible: 1 letter]athe himselfe in water, and be uncleane untill the evening. And every saddle, which he shall ride upon, that hath the issue; shall be uncleane. And every-one that toucheth, any-thing that shall be under him; shall bee uncleane, untill the evening: and he that beareth them; shall wash his clothes, and bathe himself in water, & be unclean untill the evening. And every-one, whom he shall touch, that hath the issue; and hee hath not [illegible: 1 letter]insed his hands in water: he shall wash his clothes, and bathe himselfe in water, and be uncleane untill the evening. And the vessell of earth, which he shall touch, that hath the issue, shal be broken: and every vessell of wood; shall be rinsed in water. And when he that hath an issue, shall be cleansed of his issue: then hee shall number to him selfe, seven dayes, for his cleansing, and wash his clothes: and shall bathe his flesh, in living water, and shall be cleane. And in the eight day, he shall take to him, two turtle-doves; or two yong pigeons: and he shall come before Iehovah, unto the doore of the Tent of the congregation; and shall give them, unto the Priest. And the Priest, shall make them; the one a Sin-offring; and the other, a Burnt-offring: and the Priest, shall make-atonement for him, before Iehovah; for his issue.

And a man, when seed of copulation, shall goe-out from him: then hee shall bathe in water, all his flesh, and shall be uncleane untill the evening. And every garment, and every skin; whereupon shall be the seed of copulation: it also shall be washed in water, and be uncleane untill the evening. And the woman, with whom man shall lie, with seed of copulation: they shall also bathe themselves in water; and bee uncleane, untill the evening.

And a woman when she shal have an issue; and her issue in her flesh, be blood: shee shall be in her separation, seven daies; and every-one that toucheth her shall be uncleane untill the evening. And every-thing, which she shall lie upon, in her separation, shall bee uncleane: and every-thing, which she shall sit upon, shall be uncleane. And every-one, that toucheth her bed: shall wash his clothes, and bathe himselfe in water, and be uncleane untill the evening. And every-one that toucheth, any vessell, which shee shall sit upon: shall wash his clothes, and bathe himselefe in water, and bee uncleane untill the evening. And if it bee on the bed, or on the vessell which she sitteth upon, when hee toucheth it: hee shall be uncleane, untill the evening. And if a man lying shall lye with her, and her fluors be upon him; then hee shall be uncleane, seven dayes: and every bed, which he shall lye upon, shall be uncleane.

And a woman, when the issue of her blood shall flow many dayes; out of the time of her separation; or when it shall flow, over her separation: all the dayes of the issue of her uncleannesse, as in the dayes of her separation, shee shall be uncleane. Every bed, which she shall lye upon, all the daies of her issue; it shall bee unto her, as the bed of her separation: and every vessell, which shee shall sit upon; shall bee uncleane; as the uncleannesse, of her separation. And every-one that toucheth them, shall bee uncleane: and shall wash his clothes, and bathe him-selfe in water, and be uncleane untill the evening. And if she bee cleansed, of her issue: then shee shall number to her selfe seven dayes; and after that shee shall bee cleane. And in the eight day, shee shall take unto her two turtle-doves; or two yong pigeons: and shall bring them, unto the Priest; unto the doore, of the Tent of the congregation. And the Priest shall make, the one a Sinneoffring, and the other a Burnt-offring: and the Priest, shall make-atonement for her, before Iehovah; for the issue, of her uncleannesse. And ye shall separate the sonnes of Israel, from their uncleannesse: that they dye not, in their uncleannesse; when they make-uncleane my Tabernacle, which is among them. This is the law, of him that hath an issue: and of him whose seed of copulation shall goe-out from him, to makehim uncleane therewith. And of her that is sicke of her fluors; and of him that hath his issue running; of the male, and of the female: and of the man, which shall lye with her which is uncleane.

Annotations. ANd to Aaron] the reason why hee is joyned with Moses, was because both of them in their places, were to looke unto the sanctification of Israel: as is noted on Lev. 11. 1. And here followeth the law touching the fourth and last sort of ordinary uncleannesse, which proceedeth from within the man secretly: see the annotations on Lev. 11. 2. and 12. 2. and 13. 2 Vers. 2. sonnes of Israel] to whom this law peculiarly did belong, for they onely, their servants and all proselytes, were uncleane and made others uncleane by running issues. So the Hebrewes say; Servants doe make uncleane by issues, by menstruallfluors, and by childbirth, as Israelites: but the heathens make not uncleane, either by issue, fluors, or child-birth, (Lev. 15. 2.) Maimony, in Mitamei Mishcab &c. chap. 2. sect. 10. Any man] or Every man: Hebrew, man man; which Thargum Ionathan expoundeth young man or oldman. So herd herd, for every herd, Gen. 32. 16. have an issue] Hebrew, when he shall be flowing (or issuing) namely with se[illegible: 2 letters], out of his flesh, that is, his secret parts; for so the flesh sometime signifieth, as is noted on Gen. 17. 13. The Greek translateth, to whom there shall be a flowing (to weet, of seed,) out of the body. This disease the Greekes call Gonorrhoia, we in English, the running of the reines: when through infirmity of the inward parts, seed issueth against the mans will. This differeth from that seed of copulation in v. 16. So the Hebrewes say, The issue spoken of in the law, is the seed that commeth by infirmity of the concavities (the spermatical parts) wherein it is gathered, and commeth not with difficulty, as the seed of copulation, nor with desire nor with pleasure, &c. Maimony in Mechosrei capporah, ch. 2. sect. 1. his issue, it is uncleane] and so the man, because of his issue, hee is uncleane. But the Greeke and Chaldee follow the proprietie of the Hebrew, saying his issue is unclea[illegible: 2 letters] So the Hebrew doctors, from these words conclude, The issue of him that hath an issue, is a most uncleane thing, as the man (himselfe) that hath the issue; for it is sayd, his issue is uncleane: and it maketh [illegible: 1 word] uncleane by touching, or by bearing any of it. Maimony in Metamei mishcab &c. ch. 1. sect. 12. The like is after for his spittle, in vers. 8. As leprosie was ofttimes a punishment for sin, Num. 12. 10. 2 Chron. 26. 19. so the running issue; as David laid this imprecation on Ioab for his murder, Let there not faile from the house of Iaob, one that hath an issue, or that is a Leper, &c. 2 Sam. 3. 29. And as the disease is fowl by nature, so it was a figure of sin, issuing from the corrupt nature of man, whereby we are unclean in the sight of God. And it signified in speciall manner, errors, heresies, false doctrines, and idolatries flowing from them, Ezek. 23. 20. and 36. 17. 18. Lam. 1. 9. 17. opposite to the true faith, religion and service of God; which proceedeth from the incorruptible seed of the word of God, and mi[illegible: 1 span] sterie of the same, Iam. 1. 18. 1 Pet. 2. 23. 25. 1 Cor. 4. 15. Vers. 3. his uncleannes] namely, the mans that hath the issue. The Greek addeth, And this is [illegible: 1 word] law his uncleannesse. his flesh] his secret parts. run] or distil, to weet, thin, and continually. [illegible: 1 word] Hebrew Rar, of which Rir, that is spittle, is derived 1 Sam. 21. 13. Here the Greeke translateth it, Gonon, seed. be stopped from his issue] or be stopped because of his issue, or, hath made a stoppage (or obstruction,) and by this reason of the thicknesse, as Sol. Iarchi explaineth it: so signifying two sorts of this disease. Or, if it have begunne, and after a while be stopped, yet he is uncleane. The Hebr. gather from hence, that there is no measure (or quantity) of the issue limited, but every whit therof, that is discemed, maketh one uncleane: Mai[illegible: 1 span] in Mechosrei capporah, c. 2. s. 9. Howbeit, they make a difference in respect of the times, saying Hee [illegible: 1 word] seeth [illegible: 2 letters]e appearance of an issue, he is like him that hath an accident of uncleannesse, (wherof see Deut. 23. 10 11.) If he see two, he hath the issue; and must co[illegible: 1 span] 7. daies, and go into living water, but i[illegible: 1 letter] not bound to bring an oblation. If he see three; loe hee hath the issue [illegible: 1 word] pleat, and is bound to bring an oblation. And there [illegible: 2 words] [illegible: 1 word] between the second appearance, and the third, [illegible: 2 words] obl[illegible: 2 letters]i[illegible: 2 letters]. Maimony ibidem sect. 6. it is [illegible: 1 word] [illegible: 1 span]nesse] the Greeke explaineth it, his un [illegible: 1 span]esse in him. Vers. 4. [illegible: 1 word]] He that hath an issue, defileth his bed (and so his seat and saddle) five waies; standing, sit [illegible: 1 word] lying, hanging, leaning: and the bed defileth men seven waies▪ by standing, sitting, lying, hanging, leaning, touching, bearing. Talmud. Bab. in Zabim. ch. 2 s. 4. Which is explained thus; A thing that is made for a bed, [illegible: 1 span] seat, or saddle, though it be under a stone; if one of them that defile the seat, stand upon the stone, or sit, or lie, or leane, or hang upon it, he is defiled. Maim. in Metamei mishcab c. 7 s. 1. vessell] or instrument: any thing whatsoever. So in v. 6. and after. The Hebrewes have for these things a limitation, they say, He that hath an issue defileth not the thing, till the most part of him be upon the bed, or the seat, or the saddle. Yet, if he stand upon two beds; with one foot upon one bed, and his other foot on the other; they are both of them uncleane. Maim. in Metamei mishcab. c. 7. s. 3. 4. This [illegible: 1 letter]ig[illegible: 2 letters]ed the contagion of sin, which defileth men, & all the good creatures and benefits which God giveth us in this life: unto the pure, all things are pure: but unto them that are defiled and unbeleeving, is nothing pure. Tit. 1. 15. V. 5. and bathe] or wash, baptise, to weet, himselfe, or his flesh, as is expressed in ver. 13. 16. meaning his whole body: and so the Greeke translateth, shall wash his body. The Hebrews say, Every place where it is said in the Law, of bathing the flesh, and washing the clothes of the uncleane: it is not meant, but of baptizing the whole body in water. Maim. in Mikvaoth, c 1. s. 2. See after on v. 11. It figured our sanctification by Christ and his spirit, by whom wee draw neere to God, having hearts sprinkled from an evill conscience, and bodies washed with pure water, Heb. 10. 22. See also Levit. 11. 25. till the evening] that is, till that day be ended, and a new beginne: till then he is not cleane. See the notes on Leviticus 11. 24. 32. Vers. 8. shall spit] The spittle of him that hath an issue is uncleane, and defileth even as the issue it selfe, v. 2. Hereby was figured the pollution that commeth to the soules of men, by the impure doctrines which false Prophets and hetericks spit out of their mouthes; 2 Pet. 2. 1. 2. 3. 1 Tim. 4. 1. 2. Tit. 1. 9. 10. 11. as may be gathered by the contrary, when Christ by spitting on men, opened and loosed the eyes, eares and tongues of the blinde, deafe, and dumbe; Mark. 8. 23. and 7. 33. Ioh. 9. 6. whereby the power and efficacie of the word out of the mouth of Christ was signified. And here under the name of spittle, all excrements of the mouth and nose (except blood) are comprehended: as the Hebrew canons say; The man and wo [illegible: 1 word] that hath an issue, and the menstruous, and the woman [illegible: 1 span]ildbirth; every one of these foure, are of the principall sorts of things; defiling vessels by touching, and men by touching and bearing them; and defile bed, and seat, and saddle, & all under them, and makes them most uncleane. The spittle of him that hath an issue, and his seed, and his urine, every of them three are most uncleane by the law; and doe every whit of them defile by touching and by bearing. Loe it is said of the spittle, and if he spit upon him that is cleane, (Lev. 15. 8.) and his urine, and his seed, it is unpossible that there should not be some of the issue in them. Both man and woman that hath an issue, and the menstruous, and the woman in childbed, the spittle and urine of every of them is most uncleane. And so every place where it is said in these passages, He that hath an issue, it implieth both him & the residue of the foure. The thicke spittle, excrements and water of the nose, these are as the spittle in every respect, and are generally rekned as the spittle. Maimony in Metamei mishcab &c. c. 1. s. 1. 14. 15. 16. So in Talmud Bab. (in Zabim. c. 5. s. 7.) it is said, Who so toucheth the issue of him that hath an issue, or his spittle or his seed, or his urine, or the blood of the menstruous; he is defiled. Vers. 9. saddle] or, thing to ride with, as the word generally signifieth. Vers. 10. under him] wherefore they say, If hee that hath an issue, and a cleane person sit in a boat, or on a peece of timber, or ride on a beast together; though their clothes touch not: yet they are uncleane. Talmud. Bab. in Zabim, c. 3. s. 1. Likewise if it be not immediately under him, but a stone or other thing betweene, yet it is uncleane; as is before noted, on verse 4. beareth] hereupon is that which sundry times is before mentioned, of pollution by bearing, although they touch them not. The contagion of heresie, idolatry, and other sinnes, was hereby shadowed: that all might be warned to keepe themselves pure, or by repentance and [illegible: 1 letter]aith in Christ to purge themselves, if they have beene defiled. Matthew 7. 15. 1 Ioh. 5. 21. 1 Tim. 5. 22. 2 Cor. 6. 17. Vers. 11. rinsed his hands] or, washed them. Although in other cases sometimes the hands onely and feet were washed, as Exod. 30. 21. yet in this case of uncleannes, as the whole man was defiled, so the whole was to be washed; and the hands here are put the part for the whole. So the Hebrewes explaine it, saying; that which is said of him that hath an issue, (in Lev. 15. 11.) & hath not rinsed his hands, is as if he should say, that he should baptise his whole bodie: and the same ordinance is for other unclean persons; so that if a man baptise himselfe all over, saving the tip of his little finger, he is yet in his uncleannesse, &c. Behold it is said (in Levit. 11. 32.) it shall be put (or brought) into the water: so all the principall uncleane persons, must be put into water. Whosoever is baptised (or washed) hee must baptise all his body, when hee is naked, in one place: and if he have locks of hair, he must wash all the haire of his head, for by sentence of the law, it is as his body, and any uncleane that are baptised in their clothes, it will serve the turne, because the water passeth through them, and they part it not from the body: and so the menstruous woman that is baptised in her clothes, it is lawfull for her to company with her husbād. If there be any thing that part betweene the body or vessell, and the water, as if clay or any like thing cleave to the flesh of man, or to a vessell, it is uncleane still as it was, and the baptising profiteth them nothing. Maimony in Mikvaoth. ch. 1. s. 2. 7. 12. This rinsing and washing of the hands in water, figured the cleansing of the body and spirit, from all filthinesse, 2 Cor. 7. 1. Heb. 10. 22. So the Apostle saith, Clense your hands, ye sinners, and purifie your hearts, yee double minded, Iam. 4. 8. Vers. 12. of earth] or of potters earth, such as potbakers burne in the kill: see the notes on Lev. 11. 33. All vessells that are uncleane, are made cleane by water, save vessels of potters-earth, and vessells of glasse: such have no cleannesse but breaking. Maim. in Mikvaoth, ch. 1. s. 3. Earthen vessells somtime signify reprobate persons, Psal. 2. 9. Ier. 19. 11. so the breaking of these might figure the destruction of ungodly men; the rinsing and scouring of other vessels, signifying the purging of repentant beleeving sinners, by the blood of Christ, and waters of his word and spirit. Or, if it be applied generally, as all men are earthen vessells; it figured the utter abolishing of sin & uncleannes, by death; as is shewed on Lev. 11. 33. of wood] or of other strong matter, as of silver, bra[illegible: 2 letters]e, copper, and the like. About tho washing of vessells, the Iewes have these rules; that nothing must part the vessell, or any part of it, and the water, as pitch, clay or the like that cleaveth to the vessell: that if a vessell bee turned the mouth downward and baptised, it is as if it were not baptised, because the water so comes not to all parts of it. Likewise a vessell full of any liquor (except water,) and baptised, it is as if it were not baptised. Maimony in Mikvaoth, c. 3. s. 1. 12. 18. Vnto the ordinances of the Lord for washing men and vessels that were uncleane; the Pharisees after added traditions of their owne, washing when they were not uncleane, for, except they washed their hands oft, they did not cate; and when they came from the market, except they were baptised, they did not eate: and many other things they had received to hold, the baptising of cups, and of pots, and of brazen vessells, and of beds. For these, Christ blamed them, that they layd aside the commandement of God, and held the tradition of men: Mark. 7. 4.—8. yea so farre proceeded they in their superstition, that they said; whosoever eateth without washing of his hands, he is as one that lyeth with a harlot: abusing for this, that scripture in Prov. 6. 28. as R. Menachem on Deut. 8. alledged from the Talmud in Sotah. Vers. 13. shall be cleansed] that is, healed; but the meanes of healing are not declared, save that by the rites and sacrifices following, God would teach thē, that his grace in Christ maketh them whol; & by the Prophet he saith, I will save you from all your uncleannesses, Ezek. 36. 29. and, from all your filthines, and from all your idols, will I clense you, Ezek. 36. 25. which cleansing is shewed to be, by pardoning iniquities, Ier. 33. 8. and by creating a cleane heart in sinners, Psal. 51. 12. so that they come unto Christ in faith; as the woman that had an issue of blood, and had spent all her living on Physicians, but could not be healed of any; when she touched the border of Christs garment, her issue stanched; and Christ said unto her, Thy faith hath made thee whole; Luke 8. 43. 44. 48. seven daies for his cleansing] to try whether he be perfectly cured and cleane; and to lead him in mystery unto the day of Christ, and Sabbath or rest from sin under him: for so the number seven signified; as is noted on Exodus 12. 15. Levit. 4. 7. And from hence the Hebrewes gather, he must count seven cleane daies, and be baptised in the seventh, and bring his offring in the eight. If he see any appearance of his issue, though it be at the end of the seventh day, after he is baptised; all that he hath done is nothing, but he must begin againe to reckon seven cleane dayes, after the day of the last appearance of his issue. Maimony in Mechosrei capporah, ch. 3. sect. 1. bathe] or, wash his flesh, which the Greek translateth, wash his bodie. See vers. 5. living water] that is, as the Chaldee expoundeth it, spring (or fountaine) water: whereof see the notes on Levit. 14. 5. The Hebrewes explaine this law thus. The man that hath an issue, is not elensed but in a fountaine, for loe it is said of him, In living water: but the woman that hath an issue, and other uncleane either men or vessells, are baptised though in a gathering of waters. Maimony in Mikvaoth, c. 1. s. 5. The Pond, or gathering of water: (called in Hebrew Mikveh whereof see Levit. 11. 36.) was requisite for the cleansing of other uncleane persons that needed baptising. All uncleane either men or vessells, &c. were not cleansed but by baptising in waters gathered-together upon the ground. By the law they might baptise in all waters gathered together, into one place; so many as would suffice to baptise the whole body of a man. The quantitie, their wise men determined to bee fortie Seahs of water: (the Seah was more then our English pecke, as is noted on Gen. 18. 6.) Such a pond or bath, they say, became unlawfull to wash in, by change of the colour of the water onely; not by change of tast, or change of smell. Running waters that flow from a spring; are as the spring it selfe, for any matter. Standing water is not allowable for men that have the issue, nor for the Lepers, nor for the water of purification, (Numb. [illegible: 1 letter]9. 17.) These things and sundry the like, Maimony hath recorded in Mikvaoth, ch. 1. s. 1. and c. 4. s. 1. and c. 7. s. 1. and ch. 19. s. 13. Among the Latines, spring and running waters, were called also living; as, Attrectare nefas, donec me flumine vivo Abluero. Virgil Aeneid. 2. This living water, figured the blood & spirit of Christ: for he hath washed us frō our sins in his owne blood, Rev. 1. 5. from his throne proceedeth a pure river of water of life, into his Church, Rev. 22. 1. his mouth and Law, is a will of (water of) life, Prov. 10. 11. and 13. 14. Iohn 4. 10. and the Spirit which they that beleeve in him doe receive, is as rivers of living water, Iohn 7. 38. 39. These cleane waters, when God sprinkleth upon sinners, they shall be cleane, Ezek. 36. 25. 27. and shall be cleane] if then he washed not, hee could not be cleane: as by the Hebrew canons, The man or woman that hath an issue, and the mensiruous, and the woman in childbed; they are uncleane for ever, and doe defile men and vessells, and seat and saddle, untill they be baptised. Although they tary many yeeres, and have no appearance of their uncleannesse: yet if they be not baptised, they are still in their uncleannesse. Maimony in Metamei mishcab, c. 5. s. 1. So finnes that men have committed, though they doe them not every day, yet the guilt of them remaineth as uncleannesse upon them, till by repentance and faith they wash themselves in the blood of Christ, 2 Cor. 12. 21. 1 Ioh. 1. 9. 10. Ver. 14. yong pigeons] Hebrew, sonnes of the dove: one for a Sin offring, and the other for a Burnt-offring vers. 15. The like sacrifice, the woman also was to offer, vers. 29. But the woman in childbed, brought for her offring, a Lambe for a burnt-offring, (or a dove if she were poore,) and a dove for a sin-offring, Lev. 12. 6. 8. The Leper brought for his offeing, three beasts; one he Lambe for a trespasse offeing, one ewe Lambe for a sin-offring, and one [illegible: 1 letter]ee Lambe for a burnt offring, (and for poverties sake, the two later were doves,) Levit. 14. 10. &c. All these and onely these sorts of unclean persons, brought offrings after their washing: others were cleane by washing and sprinkling. For as the pollutions were greater, so were the expiation: to teach that our repentance, humiliation, and returning to the Lord with thankes after wee have sinned and are forgiven, should bee in a sort proportionable to our iniquitie. shall come] so restifying his faith and thankfulnesse; with exspectation of full clensing by Christ from all sinne. Vers. 15. for his issue] or, from his issue: that is, from the uncleannesse which he was in by reason of his issue. For as the issue was a disease with which God sometime plagued sinners, 2 Sam. 3. 29. and for which they were to bee put out of the host of Israel, Numb. 5. 2. and signified the contagious sins which comming from within the man doe defile him, Mark. 7. 20.—23. so this Priest, and these sacrifices, signified Christ, (as in the beginning of this booke is shewed:) by whom we have atonement made by his blood for all sinne, 1 Ioh. 7. and from whom vertue proceedeth to heale us by his spirit; as it healed the woman that had a bodily issue of blood twelve yeere, when no Physicians could cure her, Marke 5. 25.—30. For he hath taken our infirmities, and borne our sicknesses, Matthew 8. 17. Vers. 16. a man] Chazkuni observeth here, that this word man, excepteth a little (childe,) and hee is not exempted from being counted a childe, untill he be nine yeeres old and a day. seed of copulation] or, the effusion of seed; the Hebrew and Greeke properly signifieth the lying or bed of seed, that is, by changing the order of words, the seed of the bed, or of copulation: and it is not meant here of the issue forespoken of, nor when he lyeth with a woman, whereof see vers. 18. but of the seed of the healthfull; who by imagination, dreame, or by any accident in the night in his sleepe, may bee uncleane, Deut. 23. 10. Lev. 22. 4. all his flesh] that is, as the Greek translateth all his bodie. See the notes on vers. 5. untill the evening] notwithstanding his washing, he continueth uncleane, till his Sun be fet, and a new day begin: See the notes on Lev. 11. 24. 32. The Hebrewes say, The seed of copulation is a principall uncleane thing, defiling men and vessels (or other things) by touching: and earthen vessels by the aier; but it defileth not by bearing; neither doth be which is defiled there with, defile garments, when hee hath touched it. Maimony in Aboth Hatumoth, ch. 5. sect. 1. After in Deut. 23. 10. 11. all such were commanded out of the campe, (when Israel went out to warre;) whereinto they might not come againe, till they were washed and their Sun was downe. V. 17. skin] any thing made of skin; see Lev. 11. 32. By these lawes God teacheth us, to hate even the garments spotted by the flesh, Iude v. 23. Vers. 18. they also shall bath] or, and they shall wash; to weet, both of them. By this wee may see the reason, why the people which were to bee sanctified at the giving of the Law, were to abstaine from their wives, Exod. 19. 15. and why the Priest put this caution to David, if the yong men have kept themselves at least from women, 1 Samuel 21. 4. For this law seemeth to imply a pollution, even in ordinary carnall copulation, which in it selfe was lawfull, as being the ordinance of God Gen. 2. 24. But by reason of Sinne, nature is so corrupted, that there is no act of generation whereto some legall pollution cleaved not; as there was also no procreation of children, but brought much more uncleannesse with it, Levit. 12. both of them figuring that originall and hereditarie sinne, whereby wee all have sinned in one man; and wherein our mothers doe conceive us. Rom 5. 19. Psal. 51. 7. The Hebrew doctors say; The man and the woman that doe the act of generation, both of them are uncleane by the sentence of the law. And the woman is not uncleane, by reason of touching the seed of copulation, (for that is not the touching which the law speaketh of,) but hoc that doth the act, is as he that seeth an accident (of uncleannesse, Deut. 23. 10.) &c. Among the heathens, there remained monuments of this religion; as appeareth by that saying of the Poet: discedat ab aris, Cui tulit histerna gaudia nocte Uenus. Al. Tibull. l. 2. Eleg. 1. And another saith, Ille petit veniam, quoties non abstinet uxor Concubitus. sacris, observandis que dicbus. Iuvenal. Satyr. 6. Some refe[illegible: 1 letter]re this to the former case, as being spoken of the man, that had an accident of uncleannes in the night, and before he was cleansed, should company with his wife. Vers. 19. in her flesh] the Greeke saith, in her body: flesh is here meant, as in vers. 2. and blood is meant of her monethly customes. It may also bee read thus, (when) blood, shall be her issue, in her flesh. Hereupon the Hebrewes say, that no other thing maketh her uncleane, but blood onely; (as not that which made the man uncleane, ver. 2. or any such like:) and that all blood maketh her uncleane, though it be not come forth to the exteriour parts: because it is said, in her flesh. Also, that the blood of virgins is cleane, and is neither the blood of separation, nor the blood of issue; because it is not from the fountaine, (whereof see Levit. 20. 18.) Maim. in Issurei biah, c. 5. sect. 6. 18. in her separation] or, in her removall, to weet, for the uncleannes of her menstrues: during which time, shee was not onely separated from the holy things as all other uncleane persons; but separated also from her husband, Lev. 18. 19. and if they companied together, during that time, presumptuously, they were to be cut off, Levit. 20. 18. This uncleannesse, was (as the rest) a figure of sinne, proceeding from the fleshly and corrupt heart of man; as God himselfe reacheth saying, When the house of Israel, dwelt in their owne land; they defiled it by their owne way, and by their doings: their way was before me, as the uncleannesse of [illegible: 1 word] removed (or menstruous) woman: Ezek. 36. 17. And this was the sinne of idolatry, Ier. 2. 23. 24. seven dayes] this was the limit[illegible: 1 letter]d time for the separation, or menstrues: during which space shee was uncleane as a separated woman, though there had but one drop of blood appeared. (Maimony in Issurei biah. ch. 6. sect. 2.) if any appeared after this time, it was not called her separation, but her issue; whereof he speaketh after in v. 25. that toucheth her] the pollution of the menstruous, extendeth as far, as of the man that had an issue, (spoken of before, vers. 2. &c.) and as of the woman that hath an issue, (spoken of after, vers. 25. &c.) even the spittle and the urine of every one of them is uncleane, (as is before noted on v. 8.) Maimony in Metamei mishcab, ch. 1. sect. 15. And these things figured the pollution of sin, Ezek. 36. 17. and taught to avoyd all communion therewith, 2 Corinth. 6. 17. And unto a menstruous woman. Ierusalem was likened; when for her sins shee was wasted, and her people captived by the Babylonians, Lam. 1. 17. Her uncleannesse was upon her skirts; and she had sinned a sin: therefore she was removed: Lam. 1. 8. 9. V. 24. lying shall lye] that is, shall at all, or by any occasionlye with her, to weet, ignorantly: for if he did it presumptuously, not only pollution but cutting off was his punishment, Lev. 20. 18. Therfore the Prophets complaine of this sin; Ezek. 22. 10. her fluors] or (as before) her separation, which the Greek here translateth her uncleannes. Vers. 25. many dayes] Here he passeth from the menstrues, which were naturall purgations, and healthfull for the body, (though legally unclean;) unto the issues, which were diseases that decayed naturall str[illegible: 1 letter]ngth, if they continued long; as the woman; which had it twelve yeeres, and suffered many things of many Physicians, but all in vaine, till she came to Christ, Mark. 5. 25. 26. These many dayes, must also be[illegible: 1 letter], out of the time of her separation, or menstrues, that is, out of the seven dayes fore-mentioned; and by many the Hebrew doctors understand, from three upward. They say, when shee seeth blood first, in the due time of her customes, then is she in her separation, all the seven daies. If she see it in the eight day, then this is the blood of issue, because it is out of the time of her separation. And so all the blood that is seene in the dayes that are betweene the times of her customes, is the blood of issue. [And the space between (they say) was eleven dayes onely] When a woman seeth blood in the dayes of her issue, but one day onely, or two dayes one after another, shee is said to have the lesser issue; if she see it three dayes one after another, she is said to have the greater issue, or issue absolutely; as it is written, when the issue of her blood shall run many dayes (Levit. 15. 25.) a few▪ are two dayes; many, are three. There is no difference betweene her that hath the greater issue, and her that hath the lesse, but the numbring of seven dayes, and the bringing of a sacrifice, (Lev. 15 28. 29.) For she that hath the greater issue, is bound to number seven cleane daies: but she that hath the lesser, numbreth but one onely. And she which hath the greater, bringeth a sacrifice when shee is cleansed. Otherwise as touching uncleannesse, and restraint from companying with her husband, they are both alike. Maimony in Issurei biah. ch. 6. sect. 2. &c. over] to weer, over the time, or after her separation, as the Greeke translateth: which the Hebrewes explaine thus; that if she see it three daies next after her separation (or menstrues:) then it is an issue. As, if shee see it in the eight day of her separation, and in the ninth, & in the tenth; for they are the first, second, and third of the eleven daies, which are the daies of the issue. Maimony in Issurei biah. chap 6. sect. 17. Th[illegible: 1 letter]se things taught the care and diligence, that all should have in looking to their life and conversation; both for the judging of th[illegible: 1 span], and purging by repentance, 1 Cor. 11. [illegible: 1 word]. [illegible: 1 word] Co[illegible: 1 letter] 7. 11. Vers. 26. e[illegible: 1 span]] [illegible: 1 letter]ny thing for the use and service of man, [illegible: 1 word] called a vessell or instrument. The particulars o[illegible: 1 letter] [illegible: 1 word] pollutions, are noted before. Observe [illegible: 1 word], [illegible: 1 word] whereas the woman thus diseased, made [illegible: 1 span]g uncleane that she touched: on[illegible: 1 letter]ly Christ, w[illegible: 2 letters]n he was touched by such a one, was [illegible: 1 word] by [illegible: 1 word] defiled; but sh[illegible: 1 letter] by him, and the vertue [illegible: 1 word] [illegible: 1 span]eded from him, was cleansed. For hee was undefiled, and separated from sinners▪ Heb. 7. 26. and th[illegible: 1 span] he bare our infirmities, Esay 53. 4. yet continued he the Lambe without blemish, and without spot, 1 Pet. 1. 19. Vers. 27. in water] ordinary cleane water▪ not being restrained to living water onely, which was peculiarly appointed for the man that had an issue vers. 13. and for the Leper, Levit. 14. 5. and for the water of sprinkling, Num. 19. 17. Ver. 28. seven daies] as the man also did, see before on ver. 13. she shall be cleane] having performed the rites fore-mentioned of washing and bathing in water. And this time, and the manner of cleansing, figured the time of grace in Christ, and our cleansing from sinne by his blood and spirit, whereof it is prophasied, In that day there sha[illegible: 2 letters] be a fountaine opened to the house of David and to the inhabitants of Ierusalem for sin, and for separation for uncleannesse, Zach. 13. 1. Vers. 30. make atonement] for her sin-offring was [illegible: 1 word] figure of Christ, to bee offred for the forgivenesse of sins, Matt. 26. 28. 2 Cor. 5. 21. and her burnt-offring, figured the same Christ, offred to make us acceptable unto God; by whom also wee present our bodies and soules as holy and acceptable sacrifices, Heb. 9. 9. 12. 14. Rom. 12. 1. He is the Lord, that hath washed away the filth (or excrements) of the daughters of Sion; and purged the bloods of Ierusalem, from the midst thereof: by the spirit of judgement, and by the spirit of burning, Esay 4. 4. V. 31. shall separate] or, shall religiously-separate and holyly exempt and sever them; by teaching them to understand & carefully to keepe these ordinances. Le. 11. 47. The G. translateth, ye shal ma[illegible: 1 span] thē wary (or, religiously carefull:) the original word is of Nazar, whereupon the Nazirites had their name, who were separated and sanctified unto the Lord: Numbers 6. that they dye not or, and let them not dye, in their uncleannesse that is, (as Chazkuni expoundeth it,) [illegible: 1 word] their uncleannesse: meaning both these figurative pollutions, of issues, lepries, and the like, as also their sinnes, especially idolatry and corruptions of religion; for which the Prophets often reproved the people, under this name of pollution or uncleannesse, and making the Lords Sanctuarie uncleane: as Ierm. 2. 23. and 7. 30. Ezek. 5. 11. and 14. 11. and 22. 3. 4. and 37. 23.