1And Jehovah spoke to Moses, saying, 2This shall be the law of the leper in the day of his cleansing, that he shall be brought to the priest. 3And the priest shall go out to the outside of the camp. And the priest shall look; and, behold, if the plague of leprosy is healed in the leper, 4then the priest shall command, and he shall take for him who is to be cleansed two clean living birds, and cedar wood, and scarlet, and hyssop. 5And the priest shall command, and he shall kill the one bird on an earthen vessel, over running water; 6he shall take the living bird, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the slain bird, over the running water. 7And he shall sprinkle on him who is to be cleansed from the leprosy seven times, and shall account him clean. And he shall send out the living bird into the open field. 8And he who is to be cleansed shall wash his garments, and shall shave all his hair, and shall bathe with water, and shall be clean. And afterwards he shall come into the camp, and shall live on the outside of his tent seven days. 9And it shall be on the seventh day, he shall shave all his hair, his head, and his beard, and his eyebrows; he shall even shave all his hair. And he shall wash his garments, and shall bathe his flesh with water, and shall be clean. 10And on the eighth day he shall take two male lambs without blemish, and one ewe lamb, daughter of a year, without blemish, and three tenth parts of flour for a food offering, mixed with oil, and one log of oil. 11And the priest who is cleansing, and the man who is to be cleansed, shall stand with them before Jehovah, at the door of the tabernacle of the congregation. 12And the priest shall take the one male lamb and shall bring it near for a guilt offering, and the log of oil, and shall wave them as a wave offering before Jehovah. 13And he shall slaughter the lamb in the place where he slaughtered the sin offering and the burnt offering, in the holy place. For like the sin offering, the guilt offering belongs to the priest; it is most holy. 14And the priest shall take of the blood of the guilt offering; and the priest shall put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. 15And the priest shall take of the log of oil and shall pour it on the left palm of the priest. 16And the priest shall dip his right finger in the oil on his left palm and shall sprinkle of the oil with his finger seven times before Jehovah. 17And of the rest of the oil on his palm, the priest shall put on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering; 18and the rest of the oil on the palm of the priest, he shall put on the head of him who is to be cleansed. And the priest shall make atonement for him before Jehovah. 19And the priest shall make a sin offering, and shall atone for him who is to be cleansed from his uncleanness. And afterwards he shall slaughter the burnt offering; 20and the priest shall offer the burnt offering, and the food offering, on the altar; and the priest shall make atonement for him; and he shall be clean. 21And if he is poor, and his hand is not able to reach these things, then he shall take one lamb as a guilt offering, for a wave offering, to atone for himself, and one tenth part of flour mixed with oil for a food offering, and a log of oil, 22and two turtledoves, or two sons of a dove, which his hand can reach; and one shall be a sin offering, and the other a burnt offering. 23And he shall bring them in to the priest on the eighth day for his cleansing, to the door of the tabernacle of the congregation, before Jehovah. 24And the priest shall take the lamb of the guilt offering, and the log of oil, and the priest shall wave them as a wave offering before Jehovah; 25and he shall kill the lamb of the guilt offering; and the priest shall take of the blood of the guilt offering, and he shall put it on the tip of the right ear of him who is to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. 26And the priest shall pour the oil on the left palm of the priest; 27and the priest shall sprinkle with his right finger of the oil on his palm, seven times before Jehovah. 28And the priest shall put of the oil on his palm on the tip of the right ear of him who is to be cleansed, and on the thumb of the right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering. 29And the rest of the oil on the priest’s palm he shall put on the head of him who is to be cleansed, to atone for him, before Jehovah. 30And he shall offer one of the turtledoves, or of the sons of the doves, from that which he is able to reach; 31that which his hand has reached out to, the one a sin offering, and the other a burnt offering, besides the food offering. And the priest shall make atonement for him who is to be cleansed before Jehovah. 32This is the law of him in whom is a plague of leprosy whose hand could not reach to his cleansing. 33And Jehovah spoke to Moses and to Aaron, saying, 34When you come into the land of Canaan, which I am giving to you for a possession, and I have put a plague of leprosy in the house in the land of your possession; 35then if he who owns the house shall come in and declare to the priest, saying, I have seen a plague in the house. 36And the priest shall command, and they shall turn out from the house before the priest comes in to see the plague that all in the house may not be unclean; and afterwards the priest shall come in to see the house. 37And he shall look upon the plague; and, behold, if the plague is in the walls of the house with depressions greenish or reddish, and the appearance of it is lower than the wall; 38then the priest shall go out of the house to the door of the house, and shut up the house seven days. 39And the priest shall come again the seventh day, and shall look; and, behold, if the plague has spread in the walls of the house; 40then the priest shall command that they take out the stones in which the plague is, and throw them into an unclean place outside the city. 41And he shall cause the house to be scraped inside all around, and they shall pour out the dust which they have scraped off at the outside of the city, at an unclean place. 42And they shall take other stones and bring them in to the place of the stones; and he shall take other clay and shall plaster the house. 43And if the plague returns and breaks out in the house after he has taken away the stones, and after he has scraped the house, and after it has been plastered, 44then the priest shall come in and look; and, behold, if the plague has spread in the house, it is a corroding leprosy in the house; it is unclean. 45And he shall break down the house; its stones, and its wood, and all the clay of the house; and he shall carry it out to the outside of the city, to an unclean place. 46And he who goes into the house all the days he has shut it up shall be unclean until the evening. 47And he who lies in the house shall wash his clothes and he who eats in the house shall wash his clothes. 48And if the priest shall come in and carefully look, and, behold, the plague has not spread in the house after the house has been plastered, then the priest shall pronounce the house clean; for the plague has been healed. 49And he shall take two birds for the cleansing of the house, and cedar wood, and scarlet dye, and hyssop; 50and he shall kill the one bird on an earthen vessel, over running water; 51and he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and shall dip them in the blood of the slain bird, and in the running water, and shall sprinkle on the house seven times. 52And 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 dye; 53and he shall send away the living bird to the outside of the city, to the open field, and shall atone for the house; and it shall be clean. 54This is the law for every plague of the leprosy and for scabs; 55and for leprosy of a garment, and of a house, 56and for a rising, and for a lesion, and for a bright spot; 57to teach when it is unclean and when it is clean; this is the law of leprosy.
Matthew Henry - Complete Commentary 1 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,
Lev 14:3. 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 33:23. 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,
James 5:14. 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,
2Thes 3:15. 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, 2Cor 2:7,
2Cor 2:8. 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 19:34. Thus Christ comes into the soul for its cure and cleansing,
not by water only, but by water and blood, 1John 5:6. 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,
Lev 14:6,
Lev 14:7. 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
1Kgs 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent,
1Cor 12:2. 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, Pss 51:2. Naaman was directed to wash
seven times, 2Kgs 5:10. 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 (
Pss 44:25), 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 36:14), 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 8:4;
Luke 17:14. 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 (
Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again,
Lev 14:9. 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 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,
Lev 14:11. Observe here, 1. That the mercies of God oblige us to present ourselves to him,
Roma 12:1. 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 5:14. 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,
Lev 14:12. 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 (
Lev 14:14), the very same ceremony that was used in the consecration of the priests,
Lev 8:23,
Lev 8:24. 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 26:6), 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, Pss 103:3. See
Isa 38:17. 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 (
Lev 14:5), 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,
Lev 14:19,
Lev 14:20. 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,
Roma 5:11. (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 1:44), to
offer for his cleansing all
those things which Moses commanded for a testimony unto them. 21 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,
Lev 14:21,
Lev 14:22. 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, James 2:1.
33 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 (
Lev 14:34), as his curse is said to
enter into a house, and
consume it with the timber and stones thereof, Zech 5:4. 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, Lev 14:35. 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 22:23. 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,
Lev 14:40,
Lev 14:41. 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,
Lev 14:44,
Lev 14:45. 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 51:9,
Jer 51:26. 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,
Roma 6:7. 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,
Lev 14:49, etc. 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 20:5), 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 35:2. 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 conclusion of this law concerning the leprosy. There is no repetition of it in Deuteronomy, only a general memorandum given (
Deut 24:8),
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, 1Cor 5:12,
1Cor 5:13. 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, 2Cor 6:17.
