Leviticus (written)

Leviticus 16:11-22
Yom Kippur
The Day of Atonement, Part II

Like part I of the Day of Atonement sermons, for the second week in a row, I spent about 14 hours working on the content of this one. It was a long and tiring Monday, and I didn’t really feel any further along at the end of the day than I was when I started concerning much of the substance behind the verses.

The content from the Hebrew is complicated, it is very hard to properly piece together, and there are several possibilities for the meaning of many of these 12 verses. So much so, in fact, that I spent about an hour talking to my friends Sergio and Rhoda in Israel trying to figure out a correct meaning of just two of them.

This doesn’t mean that all is lost. In fact, at the end of the day the opposite was true. I was twelve verses farther along in understanding everything that is being relayed and the pictures were coming out slowly but surely. One of the problems with evaluating these verses, is that most commentaries, if not all, rely heavily on later Jewish commentaries which add in many things to the rituals of this chapter which are completely irrelevant to what the Lord is saying. Because of this, tradition has taken over much of the basic words of instruction.

In the evaluation of these Leviticus 16 verses, I am purposefully refraining from any extra-biblical content, such as those Jewish writings which detail the rituals, in order to keep the original intent of what is said here. The only time I have or will introduce anything written later, is when it won’t interfere with a proper evaluation of these verses.

This is important, because in using the descriptions of what occurred at temple times, and of what the later writings of the Talmud state, the symbolism of what is being pictured is actually confused. Error is then introduced into what should otherwise be fully understood from these verses alone. It is the constant mistake of those who evaluate such passages, and it has led to many misunderstandings of what is being presented for us to learn.

This is not to say that all such writings are bad, but there is a basic instruction given in Scripture which gives us the necessary details to find Christ. Quite often, the later writings seem to purposefully hide what we should see. What we are to find in Scripture is Jesus, and that which is recorded in the Old is only given to lead us to the New. We have to keep remembering this. Everything points to Christ and His completion of these things.

Text Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

In Christ, the “former commandment,” meaning the Law of Moses, is annulled. This is, as the author of Hebrews notes, because of it “weakness and unprofitableness.” That sounds very stern, but he then explains it by saying that “the law made nothing perfect.”

Only Christ could do that. The Law was given to lead us to Him. That includes the Leviticus 16, Day of Atonement, rituals. We just need to keep looking for Him. In so doing, we will be fully informed on what we are seeing now. This is the beauty of studying the law. In doing so, we will not only find Christ, but the things of the New Testament make all the more sense.

Things in the New which seem hard to understand find their source in the Old. In understanding the Old, we can then understand the New. This is how it is. Marvelous things are revealed when we study His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Bull For a Sin Offering (verses 11-14)

¹¹ “And Aaron shall bring the bull of the sin offering, which is for himself, and make atonement for himself and for his house, and shall kill the bull as the sin offering which is for himself.

Following the specific order of the ritual, the high priest is now instructed to bring forward the bull of his sin offering. The order so far is that he 1) bathed; 2) dressed in white holy garments; 3) presented at the door of the tent a bull for a sin offering; 4) presented at the door of the tent two goats for a sin offering for the congregation; 5) cast lots on the two goats – one for Yehovah, and the other for Azazel. Now, comes his sixth act of the day.

Here it notes that this bull which is brought near, “is for himself and for his house” in order to make atonement for them. This is the bull which was introduced in general in verse 6. The par, or bull, comes from the word parar which carries the meaning of defeat, or make void. The idea of Christ is seen clearly in this. It is He who defeated the devil, making void that which the devil had wrought, through the sacrifice of Himself.

As we have seen from the earlier sacrifices noted in Leviticus, the high priest must sacrifice first for himself, and only then can he sacrifice for the sins of the people. This is stated by the author of Hebrews to make certain a theological point in verses 5:1-3–

“For every high priest taken from among men is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. ² He can have compassion on those who are ignorant and going astray, since he himself is also subject to weakness. ³ Because of this he is required as for the people, so also for himself, to offer sacrifices for sins.”

Aaron bore his own sin, a truth highlighted by the New Testament in order to demonstrate, perfectly and completely, the fallible nature of the Aaronic priesthood. If Israel’s high priest bore sin, and if he continued to bear sin year after year, then he was never made perfect, nor could he make anyone else perfect.

Further, none of his house was exempt. If he conceived a child just after the Day of Atonement, that child would still be born in sin and under sin’s power. The truth is inescapable. Thus, though the high priest is a type of Christ in his duties and garments, the bull being presented is also.

Without the bull, there is no transfer of sin, and without Christ, there is no true atonement. As this is so, the high priest personally kills the bull. In type and picture, all – including Israel’s high priest – are responsible for the death of Christ. None can come to God apart from Him.

¹² Then he shall take a censer full of burning coals of fire from the altar before the Lord,

After sacrificing the bull, the next thing he is to do is to take ha’makhtah or “the censer,” full of burning coals. The definite article is not superfluous at all. In verse 10:1, the two sons of Aaron, Nadab and Abihu, committed several violations before the Lord, causing them to die. One was that they took censers that were not authorized for this purpose. Makhtah, or censer, comes from khathah, “to take.”

Aaron is to take “the censer” which was specifically ordained for this task, and to then fill it with gakhale, or burning coals. This is the first time that gekhel or burning coal is used in Scripture. It is from an unused root meaning “to glow” or “kindle,” thus it is a burning ember. These were to be obtained me’al ha’mizbeakh miliphne Yehovah, or from off the altar before the Lord.

Pretty much every commentary and scholar says that these coals are to come from the altar of burnt sacrifice outside. That is the perpetually burning fire which was sanctified by the fire of the Lord at the end of Chapter 9. But, it is more likely that these were taken from the altar of incense which stands before the veil.

The incense and the censer would both have been kept inside the Holy Place. The incense was always to be burning on the coals of the fire in this golden altar according to Exodus 30:8. Therefore, the fire was already sanctified to be used for incense before the Lord. Further, the same term is used again in verse 18. In both cases, it is called “the altar that is before the Lord.”

^{12  (con’t)} with his hands full of sweet incense beaten fine,

The words, qetoreth, or “incense,” and sam, or “fragrant,” are stated together. This is the special incense which was mandated for this specific purpose back in Exodus 30. It is the holy incense which was composed of exacting ingredients and proportions which were reserved to the Lord alone. The Lord specifically stated, “Whoever makes any like it, to smell it, he shall be cut off from his people” (Exodus 30:38).

Every detail of the composition of that incense pointed to the Person and work of Christ. If you missed that sermon, go back and watch it. The symbolism of Leviticus 16 will come more fully alive by seeing the meaning of that which is now to be burnt before the Lord. The Bible explicitly explains what incense pictures and therefore we need go no further than what it says –

“Now when He had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each having a harp, and golden bowls full of incense, which are the prayers of the saints.” Revelation 5:8

Incense pictures prayer. This is seen in both testaments. As it is prayers of the saints, and as the ingredients picture Christ and His work, it is reflective of those who are in Christ and whose prayers are made acceptable to God only because of Him.

In the case of the high priest now, he is instructed to have both hands filled with sweet incense beaten fine. It is not yet placed on the coals, but rather it will be after entering the Most Holy Place. As it is beaten fine, when it is placed on the embers, it will make an immense amount of smoke. That, combined with the fact that it is in a small and completely closed room, it will literally envelope the room in smoke.

^{12  (con’t)} and bring it inside the veil.

v’hevi mi’beit la’paroketh – “and bring from house for veil.” As I noted last week, and will repeat again, the paroketh, or veil, is the dividing line between the Holy Place and the Most Holy Place. Cherubim were woven into it, symbolizing the fracture between God and Man which resulted at the fall. When man was removed from the presence of the Lord, cherubim were placed at the east of the garden to guard the way to the tree of life.

The cherubim on the veil likewise faced east. Access has been cut off for man to dwell with the Lord, or to even temporarily enter His presence. Only the high priest, and only once a year, could go behind this veil in order to make atonement for the people. The veil pictures Christ, the One and only means of gaining access to God. It is through Him alone that this can come about. That the veil is Christ is seen in Hebrews –

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, ²⁰ by a new and living way which He consecrated for us, through the veil, that is, His flesh.” Hebrews 10:19, 20

¹³ And he shall put the incense on the fire before the Lord, that the cloud of incense may cover the mercy seat that is on the Testimony, lest he die.

Once behind the veil, the high priest was then to put the incense on the fire before the Lord. Almost all commentators state that this was then to prevent him from seeing the holy items and the place where the Lord dwelt, or else he would die. This is not correct. The ark was seen as it was made; it was seen by the priests as the tabernacle was taken down and raised during its time of movement, and the high priest could obviously see the Ark and the Mercy Seat as he walked in, prior to putting the incense on the coals.

The reason for the incense is stated right here, v’kisah anan ha’qetoreth eth ha’kapporeth asher al ha’edut w’lo yamut – “and cover cloud the incense the mercy seat which (is) over the testimony that not he die.” It is the mercy seat that is over the testimony which is singled out here.

In other words, the tablets of the Testimony are inside the ark. The mercy seat is above the ark. Incense is a symbol of prayer. The Ten Commandments are representative of the entire law, a law which condemns. Only wrath can come from a violation of the law, and only a satisfaction of the law through the shedding of blood of an innocent Substitute can appease the wrath.

The incense then is covering the mercy seat which covers the law; a law which brings death. In the death of the Substitute, life is granted. But when Aaron came back into the Most Holy place with the blood, without the incense, he would be visible. As the atonement is for him, he would die before the Lord, having been seen by the Lord. The incense, picturing prayer, is for him to be covered from the Lord, not for the Lord to be covered from him. It is the same as at the Passover. The people were to remain inside, only the blood was to be seen outside. As the Lord said then, “And when I see the blood, I will pass over you” (Exodus 12:13).

At the time of atonement, there must be only that which provides atonement visible. The picture of Christ is obvious. The prayers of the people who call on Christ will be saved through His death. The Lord does not see the sinner, but He hears their prayers because of Christ, and because of Christ alone – symbolized by the ingredients of the incense, all of which picture Him.

¹⁴ He shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; and before the mercy seat he shall sprinkle some of the blood with his finger seven times.

What is implied, but what is not specifically stated, is that he would then exit the Most Holy Place to get the blood of the bull in order to sprinkle it before the Lord. As his hands were full of the incense, and as he was also carrying the censer with the coals, he could not have also held the bowl full of blood.

With the blood now in his possession, he is instructed to sprinkle it with his finger. Due to the obscurity of the Hebrew, there are different views on what the words say. Some take the two clauses as two different sprinklings. One is with his finger either on, or before, the mercy seat once, and then he is to sprinkle before the mercy seat, meaning on the ground, or at least in the direction of the mercy seat, seven times. Thus, eight sprinklings.

Some unite the two clauses, the second explaining the first. This would mean that he sprinkled only seven times at the front of the mercy seat. A third view is that he is to sprinkle it on the mercy seat seven times, and also before the mercy seat seven times, thus fourteen total. This would mean that the mercy seat is considered an altar. Atonement is made for it.

It is hard to be dogmatic about which is correct. At the time of the second temple, there was no ark. And therefore, the priest went in and sprinkled once in the air, and seven times on the ground in a line to the place where the ark would have been.

I propose that the blood of atonement is made upon the Mercy Seat, and atonement for the Holy place is made with the seven sprinklings before it. First it is sprinkled on the east side of the mercy seat. In the Bible, the east side is the place of exile, and enmity with God. Sprinkling it there is intended to appease His wrath upon those who are in this place of exile and enmity.

In other words, it is a picture of Christ, coming to our land of exile and shedding His blood in this place of exile to reconcile us to God once again. After that, atonement is next made for the tent of meeting by sprinkling the blood before the mercy seat seven times.

Seven is the number of spiritual perfection in Scripture. The high priest would sprinkle the blood before the mercy seat to atone for the Holy Place. This seems correct based on verse 16. One way or another, blood was specifically sprinkled on the mercy seat. This was proof of death, and it was also intended that the Lord would see the blood, and atonement would be provided.

As a side note, the reason for the seven sprinklings has met with fanciful interpretation by some who claim that this is the number of times that Christ shed His blood during His time leading up to the cross. However, no such analysis is born out by the writers of the gospels. That has to be forced in order to arrive at the number.

He shed blood when He wept, He was pierced in His hands and His feet – do we count that as 1 cumulatively, 2 for the hands and 2 for the feet, or 4 for the 4 appendages? He certainly bled when He was whipped, but the record does not say this. He probably bled when the crown of thorns was placed on His head, but the record doesn’t say that. He bled internally through bruising, but that doesn’t qualify for shed blood. In the end, we can only use what is explicit, and doing so leaves nothing which matches what is called for here.

Simply, seven is the number of spiritual perfection. There is no reason to go beyond this basic and full explanation. As Christ Jesus is the embodiment of spiritual perfection, the seven sprinklings is emblematic of this innate perfection which was given for the sins of His people. They are done to petition the Lord’s mercy and to acknowledge the death of the innocent substitute.

An offering for sin to restore the peace
I come to petition my God at the burnt altar
Until I do, the enmity will never cease
But knowing He will forgive, in this I will not falter

At the altar, and by the door of the tent
The animal is slain, its life ebbs away
In that exchange, God’s wrath is spent
Harmony is restored, and has come a new day

Innocent and pure, no fault of its own
The death truly touches my heart
But in this exchange, I am clearly shown
That only through death, can there be a new start

Thank God that Another can die in my place
In His death I can again look upon God’s face

II. The Sin Offering for the People (verses 15-19)

¹⁵ “Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat.

Once the high priest’s sin was atoned for, the sins of the people could then be atoned for. The priest would retreat to the altar of burnt offering and there kill the people’s goat offering. Once bled out, he would reenter inside the veil to sprinkle the blood as before.

Remember the typology is important. The high priest pictures Christ our High Priest. The goat is Christ our Substitute. The shed blood is the life of Christ poured out for His people. The veil is Christ’s body which was, according to Matthew 27:51, torn asunder at the moment Christ died, thus allowing access for man into the presence of the Lord once again. For those in Christ, the guarding cherubim at the Garden of Eden, guard no more.

The incense reflects Christ’s nature and qualities. For those in Christ, our prayers are made acceptable to God, through Him, once again. The Ark is Christ who embodies the law. The Mercy Seat is Christ our place of propitiation. On an on, we need to remember that all detail is pointing to Christ.

Here, the Hebrew says that the blood is sprinkled both on and before the Ark, not only on. However, the Greek translation of the Old Testament leaves the word “and” out, and so once again, it is hard to be dogmatic about the sprinklings.

¹⁶ So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness.

As with several other verses, this is variously translated and commented on. A large number of translations and scholars say that the two major clauses detail two separate actions. The first is that the rite has made atonement for the Most Holy place, and then the second clause is that he is then next to do so for the tent of meeting. If this were so, it would be a very imprecise order. No specifics about what he is to do to the tabernacle are given. Rather, the second clause seems explanatory. The ISV translates it in this manner –

“Then he is to make atonement on the sacred place on account of the uncleanness of the Israelis, their transgressions, and all their sins. This is how he is to act in the Tent of Meeting, which will remain with them in the middle of their uncleanness.” ISV

The sprinkling of the blood is what makes atonement first for the people’s sins when it is on the Mercy Seat. It is then for the Holy Place, and thus for the Tent of meeting as a whole. That is represented by the seven sprinklings before the mercy seat. The people are unclean, and they require atonement because the Lord resides in the tent of meeting which is among them. Further, the very utensils and dwelling place became defiled because of the sins of the people. Annually, this uncleanness needed to be atoned for.

¹⁷ There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel.

The reasons for this should be obvious. First, only the priests could enter into the tent of meeting, but even they were considered defiled, and so only one representative for them could go in and out with the required sacrifices. Their impure presence would nullify the rite which was being accomplished.

Secondly, as the high priest went in and out of the Most Holy Place, anyone in the Holy Place could look behind the veil as he went in and out. This was absolutely forbidden. And thirdly, it is typical of the work of Christ being the only acceptable work for atonement and mediation before God. No works of any person, nor any mediation by anyone else, is acceptable for bringing us near to God once again. So much for prayers to Mary and Peter!

On any day, even on this most holy Day of Atonement, this place where the Lord resided, which is in type heaven itself, was shut up from the eyes and physical access of man. This is explained in Hebrews –

“…the Holy Spirit indicating this, that the way into the Holiest of All was not yet made manifest while the first tabernacle was still standing.” Hebrews 9:8

Only in Christ could entrance into the true place where the Lord resides be made manifest. It is through Him that access for His people is made possible.

¹⁸ And he shall go out to the altar that is before the Lord, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around.

Scholars are 50/50 divided on whether this is speaking of the Golden Altar of Incense, or the Altar of Burnt Offering. Each gives convincing reasons for one or the other based on the chronology of events which take place in the account. But only one is correct. I would go with the Golden Altar. First, it was specifically stated that this altar was to be atoned for once a year on the Day of Atonement. That is recorded in Exodus 30:10 –

“And Aaron shall make atonement upon its horns once a year with the blood of the sin offering of atonement; once a year he shall make atonement upon it throughout your generations. It is most holy to the Lord.”

Secondly, no such required atonement was specified for the Altar of Burnt Offering except during the ordination process, and so the general atonement made for the tent of meeting also atoned for it. Thirdly, it is because of what the Golden Altar of incense does that this was necessary. It is the one channel between the Lord and His people each day as the incense, reflecting prayers, would waft through the veil and into the Most Holy Place. And fourthly, the Altar of Burnt Offering was for the sacrifices of the people at all times, but no burnt, grain, or drink offering was ever to be made upon the Golden Altar. Thus atonement from the sin offering was required.

There is the inescapable truth that both the blood of the bull, and the blood of the goat, were mixed together in one application. For atonement before the Lord, Aaron had to sacrifice for himself. Then for the people, another sacrifice was made. But in the mingling of the blood of both, we see that each individual sacrifice actually points to One true sacrifice.

Both priest and commoner require Christ. The sacrifices are made in a sequence in type and picture, but in reality, they are one sacrifice made one time in the death of Christ.

This acknowledgment of the death of Christ, the blood of these two animals, was on the horns of the altar, thus making atonement for it. The prayers of the people were considered acceptable only because of the death of Christ. It is His death which allows our prayers, sinful as they may be, to be accepted by God. It is an astonishing thing to consider that even the prayers of man are deemed so sinful that God cannot hear them apart from Jesus.

¹⁹ Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel.

The seven–fold sprinkling is, like all other times, that which signifies spiritual perfection. It is emblematic of the spiritually full and complete atonement which Christ’s shed blood provides. What is most notable here is that just after the death of the bull, the bringing in of incense was the first thing accomplished in order to begin the atonement process.

Now atoning for the altar of incense with the blood of the bull is again the last part of the process. As incense signifies prayer, it is a remarkable attestation to the importance of prayer to God. Prayers in Christ cover us, and at the same time they reveal us. In type as we saw in Exodus 30, the altar of incense is tied directly to both the ark of the covenant and the mercy seat. In fact, they are so intimately connected, that the author of Hebrews says that this altar is actually on the other side of the veil. Here is what he says –

“For a tabernacle was prepared: the first part, in which was the lampstand, the table, and the showbread, which is called the sanctuary; ³ and behind the second veil, the part of the tabernacle which is called the Holiest of All, ⁴ which had the golden censer and the ark of the covenant overlaid on all sides with gold, in which were the golden pot that had the manna, Aaron’s rod that budded, and the tablets of the covenant; ⁵ and above it were the cherubim of glory overshadowing the mercy seat.” Hebrews 9:2-5

This description by the author of Hebrews is not in error. Rather John Lange explains what is intended –

“For this reason we would rather find a theological idea than an archæological error in that passage of the Epistle to the Hebrews (9:4) which puts it in the Holy of holies. For this is the altar which by its incense symbolizes the prayer of the high-priest (Rev. 5:8; Heb. 5:7).” John Lange 

As I mentioned in the last sermon, there is a play on words occurring which is provided to give insights into the work of Christ. The veil, or paroketh, comes from the word perek which means “cruelty” or “rigor.” That then comes from an unused root meaning to “break apart” or “fracture.” In this, we can see where cruelty or rigor then comes into play.

On the other side of the veil is the mercy seat, or kapporeth, which indicates “a satisfaction.” This comes from the word kaphar, which in this situation means “to appease” or “to satisfy.” The two words, paroketh and kapporeth, are spelled with the same letters, but the letter kaph is simply moves forward. Kaph is represented by an open hand and signifies “to open, allow, or tame.”

On one side there is cruelty and rigor; on the other side, there is mercy, or satisfaction. The only thing that would pass through this veil each day would be the smell of the incense as it wafted into the air. As Christ is the veil, that is our one means of access to God at this time. It is our prayers mediated by Christ, rising to Him.

As a pictorial lesson for us concerning the blood of these animals, both picturing Christ, being applied to the mercy seat, which also pictures Christ, we can go to the Gospel of John to see the fulfillment of what is pictured here in Leviticus. On the Day of Atonement, the blood was applied on the mercy seat. That was fashioned so that there was a cherubim on each end of it, and the blood would be applied in the middle. In John 20, we read this –

But Mary stood outside by the tomb weeping, and as she wept she stooped down and looked into the tomb. ¹² And she saw two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain. ¹³ Then they said to her, “Woman, why are you weeping?”
She said to them, “Because they have taken away my Lord, and I do not know where they have laid Him.”
¹⁴ Now when she had said this, she turned around and saw Jesus standing there, and did not know that it was Jesus. ¹⁵ Jesus said to her, “Woman, why are you weeping? Whom are you seeking?”
She, supposing Him to be the gardener, said to Him, “Sir, if You have carried Him away, tell me where You have laid Him, and I will take Him away.”
¹⁶ Jesus said to her, “Mary!”
She turned and said to Him, “Rabboni!” (which is to say, Teacher).
¹⁷ Jesus said to her, “Do not cling to Me, for I have not yet ascended to My Father; but go to My brethren and say to them, ‘I am ascending to My Father and your Father, and to My God and your God.’” John 20:11-17

Mary looked into the tomb. And what did she see? “…two angels in white sitting, one at the head and the other at the feet, where the body of Jesus had lain.” A picture was being made of the true Mercy Seat where the blood of Christ sprinkled the Seat of God’s Mercy, cleansing those of the earth who come to Him through it.

The two angels were there, fulfilling the picture given to Moses about 1500 years earlier. It is in Christ where we are designated, or appointed, to meet with God. Christ is no random meeting place as if He could be there or somewhere else. Nor in Christ is there some random time of meeting, as if He may be in or He may not be in. Rather, He is the designated place of meeting.

As I said in our first sermon, the Greek translation of the word “mercy seat” is hilastérion. It is the same word used in the New Testament for the term “mercy seat” in Hebrews 9:5, and “propitiation” in Romans 3:25. Christ is our Mercy Seat, and He is our place of propitiation. His atoning death is the fulfillment of this ancient rite described now in Leviticus. Feast fulfilled.

We have sinned and now we realize what we have done
We rejected God’s offer, the Gift he sent to us
We have crucified our Lord, God’s perfect Son
Together we have rejected the Lord Jesus

But we did it in ignorance and so there is hope
For us there is an offering for sin
It is through His blood, atonement unlimited in scope
Through Him peace is restored, and there can be fellowship again

Thank God for His tender mercies upon us
Thank God for this marvelous thing He has done
Through the cross of Calvary and the death of Jesus
We are whole once again, and the victory is won

III. To an Uninhabited Land (verses 20-22)

²⁰ “And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat.

With the atonement for the priests and the people, as well as the other specific items now accomplished, the attention is now brought back to the living goat. What will happen to it? The words now say that it shall be brought near to serve its intended purpose.

²¹ Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel, and all their transgressions, concerning all their sins, putting them on the head of the goat, and shall send it away into the wilderness by the hand of a suitable man.

Here the term “both hands” instead of “hand” is used. It is unique in all of the sacrifices. This is indicating, in the most poignant manner possible, that the confession is for both the house of the priesthood, and for the common people. He stands as the mediator to confess for all.

In this confession are all of the avonot, or iniquities, and all the pisheham, or transgresssions, concerning their khatotam, or sins. This is the full range of sins, from the smallest to the greatest which violate divine law. These were to be placed on the head of this goat. The sins have already been atoned for by the death of the other animals – the bull and the goat for the Lord. But this goat is now considered guilt-laden, and so it is going to be sent away into the wilderness, the abode of Azazel, by the had of a suitable man.

The word used to describe this man is itti. It is found only this once in Scripture, and it signifies a man who stands in readiness. The word comes from eth, meaning time, and thus he is a timely man, or a man of years and discretion suitable to the task. This man also pictures Christ who “when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons” (Galatians 4:4).

The sins are to be to be carried back to Azazel who had enticed them to sin in the first place. This goat bore guilt. This is not at all like the bird of purification from leprosy where the live bird was released. Nothing there hints that the live bird bore guilt. Rather it was dunked into the blood of the live bird, symbolizing death, and then set free in an open field, symbolizing the resurrection.

Here the first goat which was slain represents the sacrifice for sin; Christ’s atoning death. The second represents the effect of that sacrifice. They are two sides of the same coin. The sin is completely removed from the people. As the first goat was for the Lord, the second is for Azazel. What the first goat cannot picture because it is now dead, the second goat is now used to show that the sin is removed – both of which are accomplished by Christ.

This is a truth which is seen in salvation. Christ died for all sins of all people potentially; Christ died only for those who acknowledge Him as their sin-Bearer actually. As long as we fail to come to Him, the death has no effect. But when we come to Him, our sins are removed completely and wholly, la’Azazel.

*²² The goat shall bear on itself all their iniquities to an uninhabited land; and he shall release the goat in the wilderness.

This goat, after having the iniquities of the people confessed over it, was then the one to bear all of those iniquities into what the Hebrew calls eretz gezerah, or a land cut off. The word is only used this one time in Scripture, but it comes from the word gazar which is used in Isaiah 53:8 saying –

“He was taken from prison and from judgment,
And who will declare His generation?
For He was cut off from the land of the living.” Isaiah 53:8

This goat was to be taken to a place completely uninhabited, and which was totally severed from the place of the Lord. There were to be no roads or any other identifying ways that would cause this goat to return to the camp of God’s people. This is, as the Bible shows quite a few times elsewhere, the haunt of evil spirits.

Here we have now an understanding that this goat is being sent to Azazel. This means that Azazel can do no harm to Israel because their sins are forgiven. Instead, he must be content with the goat which has taken Israel’s place. A natural translation of Azazel is either “one who has separated himself from God,” or “he who has separated himself.” It is to Azazel that the goat is sent.

The symbolism we are to see is that any and all who have confessed their sin over this goat have their sins carried away to a barren place with no hope of them ever returning. You talk about eternal salvation! You talk about once-saved-always-saved! It is right here in the Bible, in the Old Testament. The sins are forgiven and gone – forever.

However, those who do not confess over this goat of removal do not have their sins removed. For them, there is only one possible place to go. Their sins remain, and they are for Azazel. Thus, there is a time when they, with their sins, will be cast to that barren place from which there is no return. But at that time, it will no longer be barren. The sin of history, along with all unredeemed humanity will be there. It is a place of eternal corruption from which no soul shall ever escape. Such is the cost of being set apart la’Azazel. It is either your sin alone, or you with your sin, which is heading there.

The parting question for us today is, “Have we received Christ Jesus as our atoning Sacrifice?” It is He alone who fulfills these many pictures of what we are looking at. And He alone can bring us back home to our heavenly Father. This will become evident enough in the final verses of the passage, and with an evaluation of what everything we have looked at in this chapter means.

But maybe we won’t make it until then. There is always that chance that our next day won’t come. It isn’t the kind of thing we think about often, but it is something we should consider. This is especially so unless we are right with God. And there is only one way that it can happen. We need to have our sins taken care of, and that can only come about through what these verses picture – Christ Jesus. If you have never called on Him and asked Him to bear your sin-guilt away, it is high time you do.

Closing Verse: But Christ came as High Priest of the good things to come, with the greater and more perfect tabernacle not made with hands, that is, not of this creation. ¹² Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption. Hebrews 9:11, 12

Next Week: Leviticus 16:23-34 For sure, when these verses are spent, we shall say marvelous things we did see… (Yom Kippur, The Day of Atonement, Part III) (29^th Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

Yom Kippur, The Day of Atonement

“And Aaron shall bring the bull of the sin offering
Which is for himself, and make atonement for himself
———-so shall he do
And for his house, and shall kill the bull as the sin offering
Which is for himself, as I instruct now to you

Then he shall take a censer full
Of burning coals of fire from the altar before the Lord
With his hands full of sweet incense beaten fine
And bring it inside the veil, according to this word

And he shall put the incense
On the fire before the Lord
That the cloud of incense may cover the mercy seat
———-that is on the Testimony
Lest he die. Pay careful heed to this word

He shall take some of the blood of the bull
And sprinkle it with his finger on the mercy seat on the east side
And before the mercy seat he shall sprinkle some of the blood
With his finger seven times; to this instruction he shall abide

“Then he shall kill the goat of the sin offering
Which is for the people, bring its blood inside the veil
———-so shall he complete
Do with that blood as he did with the blood of the bull
And sprinkle it on the mercy seat and before the mercy seat 

So he shall make atonement for the Holy Place
Because of the uncleanness of the children of Israel
And because of their transgressions
For all their sins; of which I am aware of very well

And so he shall do for the tabernacle of meeting
———-as to you I address
Which remains among them in the midst of their uncleanness

There shall be no man in the tabernacle of meeting
When he goes in to make atonement in the Holy Place, so do I tell
Until he comes out, that he may make atonement for himself
For his household, and for all the assembly of Israel

And he shall go out to the altar that is before the Lord
And make atonement for it, in this he shall not falter
And shall take some of the blood of the bull
———-and some of the blood of the goat
And put it all around on the horns of the altar

Then he shall sprinkle some of the blood
On it with his finger seven times, so to you I tell
Cleanse it, and consecrate it
From the uncleanness of the children of Israel

“And when he has made an end of atoning for the Holy Place
Please do take careful note
The tabernacle of meeting, and the altar
He shall bring the live goat

Aaron shall lay both his hands on the head of the live goat
Confess over it all the iniquities of the children of Israel
And all their transgressions, concerning all their sins
Putting them on the head of the goat as to you I now tell

And shall send it away into the wilderness
By the hand of a suitable man; pay heed to this address

The goat shall bear on itself all their iniquities
To an uninhabited land
And he shall release the goat in the wilderness
This is something for you to carefully understand

Lord God, You have sent Jesus to atone for sin
We thank You for doing what we could not do
Through Him new life can begin
And so, O God, we call out through Him to You

Hear our cry for mercy, upon sinners such as us
Know that we trust in Your word, and Your power to save
We are freed from sin’s bondage through Jesus
It was for us that His precious life You gave

Hallelujah! To You, O God, our voices we raise
Hallelujah! To You, O God, we give all of our praise

Hallelujah and Amen…

Leviticus 16:1-10
Yom Kippur
The Day of Atonement, Part I

There is a heresy which has been brought into the church in a large way in recent years. It is one based on a mistaken belief that the three fall feasts of the Lord – Yom Teruah, or the Day of Trumpets, Yom Kippur, or the Day of Atonement, and Sukkoth, or the Feast of Tabernacles, are yet to be fulfilled by Christ Jesus.

The logic is that the four Spring feasts – Passover, Unleavened Bread, Firstfruits, and Weeks (along with the Sabbath) – were fulfilled in His first Advent, and the second three will only be fulfilled in His second Advent.

The reason this is a heresy is because it then means that the law is not fulfilled in Christ, something which is in direct opposition to the last utterance of Christ on the cross, the writings of Paul, and many statements made in the book of Hebrews. If the law is not fulfilled, then Christ’s work was not in fulfillment of the law, and He is not the Messiah spoken of in Scripture.

The feasts which are described in Leviticus 23, one of which is the Day of Atonement, are called “My feasts” by the Lord. They are not the Feasts of Israel, except in that they were observed by Israel to the Lord. They are the Lord’s feasts, and none other. In order to justify that these feasts are not yet fulfilled, scholars who hold this position will then equivocate on the naming of the feasts, saying they still apply to Israel of the future; they are Feasts of Israel.

When talking about them at first, they will say, “These are the feasts of the Lord.” But when they arrive at the fall feasts, they suddenly equivocate on the terminology and call them, “Feasts of Israel.” This is a sleight of hand which is 1) not authorized terminology from Scripture, and 2) makes Israel, not the Lord, the focus of the feasts.

Our study of Leviticus 16 will show, clearly and precisely, that this feast is perfectly and wholly fulfilled by Christ Jesus. The Day of Atonement is a feast of the Lord. And so that brings us to proper terminology concerning application of a fulfilled feast.

A distinction must be made between a fulfilled feast and a continued application of that feast. A person is born one time, but the application of that birth never ceases. Each day of our life, and each birthday celebration, is a continued application of our original birth. Such is true with our second birth in Christ. We are only reborn once, but the application of that birth continues on.

And so it is true with the work of Jesus. He died one time for sinners of all time. When Israel returns to the Lord, their true Day of Atonement will be in Christ, just as it was for each individual since His atoning sacrifice. This is a Feast of the Lord, not a feast of Israel. Israel as a nation, like each Jew and Gentile atoned for during the church age, is merely a recipient of the work of the Lord. We cannot equivocate on the meaning of words and sentences and have sound theology.

To substantiate this, it must be noted that Leviticus 16:1 forms a new Parashah of the Law according to the divisions of readings by the Jews in synagogue. This Parashah extends through Leviticus 18. Its corresponding passage from the Prophets is Amos 9:7-15.

James then cites that passage in Acts 15. This shows that this passage in Leviticus displays in type and figure, Jesus Christ and His work. It is He who is our High Priest, who alone entered the Holy of Holies, and who has reconciled the Gentiles to God by His own blood. That same effectual work, which was accomplished by Him, will be realized in national Israel in the future. However, the day itself is fulfilled. To state that this is a feast of Israel looking forward to Israel’s atonement of the future is to say that the law has not yet been fulfilled by Christ. It has. Israel is just late in catching up to that fact. Understanding this, our text verse for today is James’ words to the church in Acts 15 –

Text Verse:  “Men and brethren, listen to me: ¹⁴ Simon has declared how God at the first visited the Gentiles to take out of them a people for His name. ¹⁵ And with this the words of the prophets agree, just as it is written: ‘After this I will return
And will rebuild the tabernacle of David, which has fallen down;
I will rebuild its ruins,
And I will set it up;
¹⁷ So that the rest of mankind may seek the Lord,
Even all the Gentiles who are called by My name,
Says the Lord who does all these things.’ Acts 15:16, 17

James notes that the Gentiles were first visited by God, meaning in Christ, in order to take out of them a people for His name. This is the Gentile-led church age. It is the time in which we now live, and it is based on the completed atoning work of Jesus Christ for us, not on some future event which must take place.

Only after this, will national Israel then be brought into this same saving grace, after the church age. The atonement provided by Jesus Christ is a one-time-for-all-time event. If this is not the case, then there is no church age; there is no rapture at the end of the church age; and there is no millennial reign of Christ. Either Christ died for our atonement or we are not a body; we will not be admitted into heaven; and Israel will never be accepted by Christ again. It is either finished or we – meaning all people at all times – have absolutely no hope at all.

Having said this, it will become perfectly evident, completely clear, and without argument that this is so when we have finished the verses of this chapter. When the typology presented is shown to be reflected accurately and completely in Christ’s work which is recorded in the New Testament, anyone who sees it will also agree that this is so.

How unfortunate it is that people run ahead, presenting commentaries which state these things are yet to be fulfilled. Christ is the end of the law for all who believe. In order to be the end of it, He must be the fulfillment of it, and He is. Praise God, He is! It’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. A Body You Have Prepared For Me (verses 1-6)

Now the Lord spoke to Moses after the death of the two sons of Aaron, when they offered profane fire before the Lord, and died;

These words are considerably different than the introductory words of most major sections. Instead of saying, “Now the Lord spoke to Moses saying,” which is then followed up with the words He says, this introduction gives a full explanation of when the words are spoken. They take us back to the events of Chapter 10 when Aaron’s two oldest sons died before the Lord.

They then explain exactly what that means with the words, b’qarebatam liphne Yehovah va’yamutu – “when they approached the face of Yehovah and died.” Exactly what this means will be defined for us in verse 2.

Numerous scholars state that because this introduction is tied back to the events of Chapter 10, it was originally placed there but then later it was moved to where it is now. This is entirely wrong, and it defies logic that the Lord would speak out His words, have them placed in one spot, and then decide to have them moved later. The word of God is fixed and unchanging. Therefore there is a reason why they are placed where they are. It is true that the words themselves may have been spoken before the instructions of the intervening chapters, but the issue of where they would then be placed was carefully and methodically made by the Lord, and it has never changed since.

What needs to be considered first is why have we gone through all of the subsequent passages in detail first before coming back to the statement tying it to the death of Aaron’s sons. Immediately after their death came the failure of Aaron and his remaining sons to properly handle the sin offering of the people.

This was followed up with the dietary laws of Israel. After this, was a passage on the requirements for purification after childbirth. Next came the lengthy laws concerning leprosy and bodily discharges. All of these dealt in some way with purification and sacrifices of some sort for any infractions which occurred, or for the evidence of impurity.

What becomes manifest immediately is that there would be instances where the people failed to meet the requirements which had been set out before them. For the priests, it was perfectly seen that the ordination process itself had not perfected them.

If the priests of the law were tainted with sin, as was fully evident, then their mediation would be tainted as well. Thus, there would be the need for grace. By the law is the knowledge of sin, but the law can never take away sin. And thus, an atonement, or covering, of the sins of the people was still needed.

The Day of Atonement is this day. It is a day of grace upon a tainted and undeserving people. They had agreed to the covenant, but in their imperfection, the laws of the covenant demonstrated to them that they were unable to meet the very demands it contained.

Because of this, the Day of Atonement instructions are a necessary follow-up to the laws of purification and sacrifice of the preceding 15 chapters. It is given us as an all-encompassing annual addition to them to provide atonement, expiation, and reconciliation which was obviously needed based on the fallen state of the priests and people. The scholars at Cambridge rightly state concerning this most holy day –

“Annually there gathered over the camp, and over the sanctuary as situated in the midst of the camp, a mass of defilement, arising in part from sins whose guilt had not been removed by the punishment of the offenders, and in part from uncleannesses which had not been cleansed by sacrifices and the prescribed ceremonial rites. Annually this defilement had to be atoned for or covered away from the sight of God.” Cambridge

As I said in the introduction, the Day of Atonement is also a Feast of the Lord. Not mentioned in this chapter, but which is detailed in Leviticus 23, is that it is mandated to be held on the 10^th day of the 7^th month of the year, which is in the fall time. It preceded the Feast of Sukkoth or Tabernacles which began on the 15^th day of the 7^th month. Sukkoth makes its own picture, that of God dwelling with man; residing with them in a Tabernacle. This was not possible unless the people were first atoned for. And so this solemn feast was held annually to prepare them for the time of that joyous pilgrim feast of Sukkoth.

² and the Lord said to Moses: “Tell Aaron your brother not to come at just any time into the Holy Place 

The words here tie directly back to those of verse 1. The verse noted that Aaron’s two sons had died when they offered profane fire before the Lord. Now Aaron is being warned against making the same error as his sons. This hints to us, just as the warning against drinking wine when going into the tent of meeting, that this is one of the errors of the sons.

They went where they were not authorized, with fire which was profane, in a condition which was inappropriate, and they died because of it. The warning to Aaron is given to ensure that none of these offenses will occur again. I need to remind you that in type and picture, Aaron prefigures Christ as the true High Priest, Jesus. The term, ha’qodesh, or “the Holy” here is referring to the Most Holy place. This is seen with the next words…

^{2 (con’t)} inside the veil,

mi’beyit la’paroketh – “within the veil.” The veil is that which separated the Holy Place from the Most Holy Place. It was adorned with cherubim warning any and all that access was denied. Just as cherubim were placed at the entrance to the Garden of Eden where man once dwelt with the Lord in order to prohibit entrance there, so these were sewn into the veil to warn against entering into the presence of the Lord.

The word paroketh, or veil, comes from the word perek which means “cruelty” or “rigor.” That then comes from an unused root meaning to “break apart” or “fracture.” There is a fracture between God and man which is seen in this veil. Access through this veil into the presence of the Lord is not authorized for any, even Israel’s high priest, except as will be specified by the Lord.

Before we go on, however, there is one noted exception – Moses. He was allowed unrestricted access in order to receive the law of the Lord directly from the Lord. This does not change with the institution of the Aaronic priesthood, as can be inferred from Numbers 7 –

“Now when Moses went into the tabernacle of meeting to speak with Him, he heard the voice of One speaking to him from above the mercy seat that was on the ark of the Testimony, from between the two cherubim; thus He spoke to him.” Numbers 7:89

As Aaron is typical of Christ, so we saw in the Exodus sermons that the Veil is also a type of Christ. It pictures His body as is explicitly stated in the book of Hebrews –

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, ²⁰ by a new and living way which He consecrated for us, through the veil, that is, His flesh.” Hebrews 10:19, 20

^{2 (con’t)} before the mercy seat

el pene ha’kaporet – “before the face of the mercy seat.” The kaporeth or Mercy Seat, is identical in meaning to kopher, which means “a cover” but in this case it indicates “a satisfaction.” This comes from the word kaphar, which in this situation means “to appease” or “to satisfy.” John Lange describes its purpose –

“…the mercy-seat (kapporeth), as a symbol of God’s gracious willingness to accept expiation as such a fulfilment of His general will as covers and removes the demands imposed by the law, or the special will, on account of guilt.” John Lange

As an interesting note, the word for veil, and the word for mercy seat are paroketh and kaporeth. They are spelled with the same letters, but the letter kaph, meaning “to open” or “allow,” moves from the being the third letter to being the first letter. In Hebrew, it is represented by an open palm. There is the veil which divides man from the presence of God, and then there is the mercy seat which reconciles man to God as He opens His hand and allows His mercy to be extended.

This Mercy Seat is the place where sins of the people are to be dealt with during the these rituals. An important point to state now, and to remember later concerning this kaporeth is that the Greek translation of the Old Testament translates this word as hilastérion. As we saw in the Exodus sermons, the Mercy Seat, pictures Christ, the place of propitiation for our sins. Paul explicitly states this in Romans 3 –

“…being justified freely by His grace through the redemption that is in Christ Jesus, ²⁵ whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed.” Romans 3:25

There Paul uses the same word, hilastérion, which the Greek translation of the Old Testament uses for this Mercy Seat. He states that Christ is our Mercy Seat.

^{2 (con’t)} which is on the ark,

asher al ha’aron – “which (is) on the ark.” As we saw in Exodus 25, every single detail of the ark points to Christ. It pictures His body, His divine/human nature, the presentation of Him in the gospels, and throughout both testaments of the Bible, etc. In all ways, and in every minute detail, it pictures Christ who is the embodiment of the law which was carefully placed inside the ark and then covered with the mercy seat.

^{2 (con’t)} lest he die;

The warning here is given to Aaron directly. Though a type of Christ, He is not Christ. In his sinful humanity, he could not enter the presence of the Lord without carefully following the set rituals which prefigure the very work of Christ.

^{2 (con’t)} for I will appear in the cloud above the mercy seat.

There are two views as to what these words mean. The first is that the Lord would appear in the cloud of incense which is noted in verse 13. The second is that the Lord would appear in the cloud above the mercy seat just as He appeared in the cloud elsewhere several times already, such as above the tent of meeting, or on Mount Sinai. It is hard to be dogmatic either way, but the verse from Numbers that I cited earlier concerning Moses hearing the voice of the Lord from above the mercy seat says nothing about a cloud. One way or another, Aaron was required to obscure the scene with his own cloud of incense.

³ “Thus Aaron shall come into the Holy Place: 

Some of the sacrifices, offerings, garments, and washings that will be mentioned here will actually be detailed later. The reason why they are mentioned now is because of the words, “Thus Aaron shall come into the Holy Place.” He had just been told he could not come at anytime he wished. Now he is being instructed on what he needed to do in order to come in when required.

^3 (con’t) with the blood of a young bull as a sin offering,

The Hebrew here actually reads, with a bull, son of the herd, for a sin offering. Verse 14 shows that only the blood of the bull is brought in, thus it forms a synecdoche. The blood stands for the bull. As the life is in the blood, and as the blood has been drained and presented before the Lord, it is proof of death.

The bull is for his sin. This means that Aaron is a man who bears sin. Thus, the bull is typical of Christ to whom his sin, as the high priest, will be transferred. The sacrifice stands for the man. The ritual for this bull will be detailed in verses 11-14, and in 27 & 28. Verse 11 tells us that the sacrifice of the bull, however, is not only for Aaron, but for himself and his house.

The word par, or bull, comes from parar which carries the meaning of defeat, or make void. As the bull is the substitute, it is typical of Christ who defeated the devil, making void that which the devil had wrought, meaning sin in man. Aaron had sin, the sin is transferred to an innocent, and then it is disposed of. This is reflected in the words of 2 Corinthians –

“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” 2 Corinthians 5:21

^3 (con’t) and of a ram as a burnt offering.

The ram sacrifice of the priestly burnt offering will be conducted at the same time with that of the burnt offering for the people noted in verse 5. This will occur in verse 24. The burnt offering, as we have seen from the minute detail for the burnt offering in Chapter 1, is as a life devoted wholly to God. These burnt offerings are typical of Christ whose life was lived perfectly before God, fulfilling God’s will, meaning the law, on our behalf –

Therefore, when He came into the world, He said:

“Sacrifice and offering You did not desire,
But a body You have prepared for Me.
⁶ In burnt offerings and sacrifices for sin
You had no pleasure.
⁷ Then I said, ‘Behold, I have come—
In the volume of the book it is written of Me—
To do Your will, O God.’”

⁸ Previously saying, “Sacrifice and offering, burnt offerings, and offerings for sin You did not desire, nor had pleasure in them” (which are offered according to the law), ⁹ then He said, “Behold, I have come to do Your will, O God.” He takes away the first that He may establish the second. ¹⁰ By that will we have been sanctified through the offering of the body of Jesus Christ once for all.” Hebrews 10:5-10

⁴ He shall put the holy linen tunic and the linen trousers on his body; he shall be girded with a linen sash, and with the linen turban he shall be attired.

The high priest has four articles of clothing that he is to wear. These are not the regular garments of the priesthood. Rather, they are special, plain white garments, for this most holy day. He was to not be elevated above the others by wearing his usually gold-adorned garments, but was to wear simple priestly garments as if in a state of humiliation.

The first is a ketonet bad qodesh, or “garment linen holy.” This would be a plain white garment, just like any other priest who, as we have seen, picture the saints who are clothed in fine linen, clean and white. It is reflective then of a sinless state – humble, holy, and pure. It then notes u-miknese bad yihyu al besarow, or “and undergarments linen he shall have next to his flesh.”

The miknas, or undergarments are only noted five times, and always in regards to the priests. The final time will be in the book of Ezekiel. It comes from a word which gives the sense of “hiding.” They are specifically noted as for the covering of his basar, or “flesh.” The nakedness was covered in order to reflect purity and holiness instead of indecency. This word, miknas, comes from kanas, indicating to gather or collect.

Next it says, u-b’avnet bad yakh–gor, or “and the sash linen shall be girded.” This sash is completely plain, unlike the sash of the regular priests which was woven with fine linen, blue, purple, and scarlet (Exodus 39:29). Instead, he is girded in pure white.

And finally it says, u-b’mitsnephet bad yitsnoph, or “and in turban linen shall he be attired.” The turban would also be different than the hats of the regular priests, although it would be pure white as theirs was, it is a distinctive turban reserved for the high priest. We see this in the word translated as “attired,” a word new to Scripture. It is also the word which “turban” is derived from. It is the word tsanaph. It is to be seen only here, and twice in Isaiah 22:18. It means to wrap or wind up, thus “attired.” In essence, the words say something like, “in the wrappings of linen he shall be wrapped.”

^4 (con’t) These are holy garments.

This statement is given to show that what was just described is what has been decided upon specifically for the Day of Atonement rituals. They have been preselected, they have been prepared for this purpose, and they reflect what the Lord has determined is appropriate.They are termed holy. Thus they are set apart specifically for the high priest to perform his duties. They are pure white picturing purity. They are without spot, indicating innocence and separate from sin. They are ordinary rather than exalted indicating humility. And there are four pieces; four being the number of creation. Each of these reflects Christ in His humanity.

These garments, each and all, are typical of the coming Christ. The holy tunic reflects the human, sinless garment of Christ’s righteousness. The linen trousers signify that Christ hid his divine nature, coming in the likeness of sinful flesh, and yet was without sin. The pure white sash is realized in Isaiah’s words about Christ –

“Righteousness shall be the belt of His loins,
And faithfulness the belt of His waist.” Isaiah 11:5

And finally, the wrapped turban signifies that Christ is literally wrapped in righteousness. It being a part of His very being. In these simple, unadorned white garments, we see Christ’s first advent. He set aside His heavenly garments, came to earth in the likeness of a man (Philippians 2:7). He came in a body specifically prepared for Him to conduct His priestly duties (Hebrews 10:5). He was found without spot, indicating His sinless nature (1 Peter 1:19), and His appearance was otherwise ordinary, indicating humility (Philippians 2:8).

^4 (con’t) Therefore he shall wash his body in water, and put them on.

Only now, after detailing what the high priest would be adorned in, do the actual instructions for his Day of Atonement duties begin. He is to first wash his flesh in water, and only then put on his garments. Scholars who understand that what we are looking at in this passage points to Christ, have various ideas about what the water signifies.

One view is that it speaks of his baptism which started His earthly ministry. Another is “…his being cleared, acquitted, and justified from all sin, upon his resurrection from the dead after he had made atonement for it, and before his entrance into heaven” (John Gill). But neither of these fits the typology. Rather, this is what John wrote about in his first epistle –

“This is He who came by water and blood—Jesus Christ; not only by water, but by water and blood. And it is the Spirit who bears witness, because the Spirit is truth.” 1 John 5:6

Jesus came by water and by blood. It is the water of the womb, having not received a sin nature from His Father as all other humans have, He is washed in the water of the womb of life as the Holy Spirit came upon Mary, and the power of the Highest overshadowed her. He also came by blood, demonstrating His humanity. As the life is in the blood, it therefore makes an apt description of the proof that He was and is fully human.

Therefore, the evidence of his birth into the stream of humanity is treated in the conception and natal period signified by the washing in the water. His physical life and human characteristics are evidenced by His blood. And, His deity is evidenced by the work of the Holy Spirit as proclaimed in the gospel accounts. He is thus the perfect, pure, innocent, and yet humble Human who came to perform the Father’s will in order to be our one, true, and final atoning Sacrifice.

The Pulpit Commentary defines the high priest’s movements during the coming rites, beginning with the bathing. This is an appropriate time to list them as those duties are only now beginning in earnest in the account. As I read them, think of the Person and work of Christ, and how what He did fulfills these ancient types –

1. He bathed.
2. He dressed himself in his white holy garments.
3. He offered or presented at the door of the tabernacle a bullock for a sin offering for himself and his house.
4. He presented at the same place two goats for a sin offering for the congregation.
5. He cast lots on the two goats, one of which was to be sacrificed, the other to be let go into the wilderness.
6. He sacrificed the bullock.
7. He passed from the court through the holy place into the holy of holies with a censer and incense, and filled the space beyond the vail with a cloud of smoke from the incense.
8. He returned to the court, and, taking some of the blood of the bullock, passed again within the vail, and there sprinkled the blood once on the front of the mercy-seat and seven times before it.
9. He came out again into the court, and killed the goat on which the lot for sacrifice had fallen.
10. For the third time he entered the holy of holies, and went through the same process with the goat’s blood as with the bullock’s blood.
11. He purified the other part of the tabernacle, as he had purified the holy of holies, by sprinkling with the atoning blood, as before, and placing some of it on the horns of the altar of incense (Exodus 30:10).
12. He returned to the court, and placed the blood of the bullock and goat upon the horns of the altar of burnt sacrifice, and sprinkled it seven times.
13. He offered to God the remaining goat, laying his hands upon it, confessing and laying the sins of the people upon its head.
14. He consigned the goat to a man, whose business it was to conduct it to the border of the wilderness, and there release it.
15. He bathed and changed his linen vestments for his commonly worn high priest’s dress.
16. He sacrificed, one after the other, the two rams as burnt offerings for himself and for the people.
17. He burnt the fat of the sin offerings upon the altar.

As you can see, the first two things he did was to bathe and then to dress in the holy garments. After that, it goes from that picture of Christ coming in His humanity, directly to the sacrificial aspect of His work. His entire life is summed up in the acceptable sacrifices which were presented before the Lord. This then is the Day of Atonement. It is the culmination of the life of Jesus Christ. It was then made into a parable for Israel to see and hopefully understand. Their eyes beheld the most incredible scene which has ever been viewed by the eyes of man, and they failed to recognize it.

⁵ And he shall take from the congregation of the children of Israel two kids of the goats as a sin offering,

Instead of the ordinary sin offering for the sin of the people, a bull, which was seen in Leviticus 4, the sin offering on the Day of Atonement is now changed to two shaggy he-goats to meet the atoning and expiatory requirements of this most holy day. These goats and the ram were, as it specifically says, to be “from the congregation of Israel.”

The specificity here demands that we pay attention. A heavenly scene will be worked out in an earthly setting. The sayir izzim or hairy goat is chosen because, as we have seen numerous times, hair in the Bible denotes awareness, especially an awareness of sin. The word sayir means hairy. The word izzim means goat, coming from the word azaz, or prevail.

The first time this word, sayir, or “hairy” was used was when speaking of Esau who is called a hairy man. He pictured fallen Adam who became aware of sin through his disobedience of the Lord’s command. Paul says in Romans 8:3 that “Christ came in the likeness of sinful flesh, on account of sin.” In doing this, “he condemned sin in the flesh.” He prevailed over it. This is the purpose of designating hairy goats. They picture Christ who came in the likeness of sinful flesh, but who prevailed over it. The reason for there being two of them is yet to be revealed.

^5 (con’t) and one ram as a burnt offering.

In this, the burnt offering is elevated to the same status as for that of the high priest. It is an ayil, or ram. The word indicates “strength.” As it is the same animal for the high priest as for the congregation, it carries the same connotation. Christ is the strength of God over the power of sin. After the sacrifice for sin, the burnt offering is as a life dedicated wholly to God.

In type, the ram symbolizes Christ as a life having been lived wholly to God. The ram also then pictures a life to be lived wholly to God in Christ. In both, it is Christ and His work which is pictured.

A burnt offering, a bull is presented at the altar
It has value and it could be used for other things
But in presenting this bull, I shall not falter
For in giving it to the Lord, my heart rejoices and sings

For to Him it is a sweet smelling aroma, pleasant and nice
And my heart delights in offering such as this
It is a perfect bull, and thus an acceptable sacrifice
It is as if sending to heaven an aromatic kiss

Bless the Lord who has accepted my offering
Bless the Lord who has received me because of it
He has accepted from my hand this proffering
To Him through the bull my soul I do submit

II. The Sin Offering (verses 6-10)

⁶ “Aaron shall offer the bull as a sin offering, which is for himself, and make atonement for himself and for his house.

This actually says, v’ hiqriv aharon eth par ha’khatat, “and Aaron shall bring near bull the sin offering.” It is not actually offered yet. This will not take place until verse 11. As I noted earlier, the bull receives the sin of the high priest. As Christ is a High Priest without sin, then the bull pictures Him. It is He who became sin so that we might become the righteousness of God in Him. Aaron and his house needed atonement just as did all of Israel. Only One without sin could remove it.

As the administrators of the Law of Moses, and as they were sin-filled people, they could not atone for their own sin. Thus Christ had to be brought near to be their atoning sacrifice in order for them to be accepted into the New Covenant. Thus in Him is a changing of the priesthood. The old is annulled and the new is instituted. This is seen in the memorable words of Hebrews 7 –

“For the priesthood being changed, of necessity there is also a change of the law. ¹³ For He of whom these things are spoken belongs to another tribe, from which no man has officiated at the altar.” Hebrews 7:12, 13

Unlike the goats of the sin offering, it doesn’t say where the bull comes from. It simply says that it is a sin offering for himself. Regardless of Jewish tradition, the Bible leaves this detail out. Likewise, Christ said this to the people of Israel –

“Jesus answered and said to them, “Even if I bear witness of Myself, My witness is true, for I know where I came from and where I am going; but you do not know where I come from and where I am going.” John 8:14

Christ came from God, and He was returning to God. But He had a date of destiny with the cross of Calvary first. The concept of the bull and the cross finds its source in the first sentence of the Bible. Each Hebrew letter has its own meaning, and makes its own picture. The seven words which open the Bible are b’reshit bara elohim eth ha’shemayim v’eth ha’eretz. The middle word, eth, is not a word we translate in English, but it is formed from the letters aleph and tav. The picture of the aleph is a bull, and it signifies strength, power, and leader. The picture of the tav is actually a cross, and it signifies a mark, signal, and monument. The high priest’s atoning sacrifice is seen in this word, a bull and a cross; power reflected in this sign.

The thought of this verse is perfectly reflected in the words of Hebrews 7. Aaron had to sacrifice for himself, but that sacrifice was ultimately only looking forward to Christ –

“For such a High Priest was fitting for us, who is holy, harmless, undefiled, separate from sinners, and has become higher than the heavens; ²⁷ who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people’s, for this He did once for all when He offered up Himself. ²⁸ For the law appoints as high priests men who have weakness, but the word of the oath, which came after the law, appoints the Son who has been perfected forever.” Hebrews 7:26-28

⁷ He shall take the two goats and present them before the Lord at the door of the tabernacle of meeting.

Two goats which came from the congregation of Israel are brought forward next and presented before the Lord at the door of the tent of meeting, meaning at the altar of burnt sacrifice. The word for “present” is different than the words used in both verses 6 & 9. Here the word amad, or stand is used. It literally says, “and have them stand before the Lord.”

What this means then is that the two goats would be facing to the west, towards the Tent of Meeting where the Lord’s presence was. Whatever difference there was between the animals, even if nobody else could tell, it could be discerned by the Lord.

The two goats were, according to Jewish tradition, to be of the same size, color, and value, and as nearly alike in every way as possible. Despite being tradition, it is correct that they are identical as can be inferred from the next words…

⁸ Then Aaron shall cast lots for the two goats:

v’nathan aharon al shene ha’se-irim goralot – “and shall give Aaron on the two goats lots.” The two goats, identical in nature, character, and looks, have lots cast over them. What must be said right here is that there is no mistake in the lots. The Bible says elsewhere –

“The lot is cast into the lap,
But its every decision is from the Lord.” Proverbs 16:33

This is important because of what these two goats picture. There is no possible mistake in the selection process…

^8 (con’t) one lot for the Lord and the other lot for the scapegoat.

goral ekhad la’Yehovah v’goral ekhad la’Azazel – “lot one for Yehovah and lot one for Azazel.” There are a multitude of commentaries on what these words mean. The first half is plain and simple to understand. One lot is la’Yehovah, or “for Yehovah.” It is an animal which will be made as an offering to the Lord on behalf of the sin of the people. It is the second half of the clause which is a bit more than complicated as one sorts through opinions. It says, la’Azazel, or literally “for Azazel.” The question is, “What is Azazel?”

It is a word used only four times in Scripture, and all four are found in this chapter. Further, all four are formed with the prefix la, or “for.” As one goat is for Yehovah, it implies that the other goat is also for a personal being, “for Azazel,” just as the Lord is a personal being.

As this is a divine scene which is played out in human history, and which points to the work of Christ, this is correct. There is a personal being to whom the sin is transferred, but it cannot be Christ as Christ is the Lord, Yehovah. But the goat itself is a picture of Christ who bears the sin which is “for Azazel.” This goat will have the sins of the people confessed over it, and that goat was be sent into an uninhabited land, bearing all the iniquities of the people, carrying those sins to Azazel. There is only one acceptable meaning of Azazel. It is a being placed in direct opposition to the Lord in this verse, and thus it is Satan. The goat pictures Christ, but the goat is bearing sins for Azazel. It is the goat of complete removal. This will be explained further later.

⁹ And Aaron shall bring the goat on which the Lord’s lot fell, and offer it as a sin offering.

The goat which is for the Lord is to be offered as a sin offering. This is confirmed throughout the rest of Scripture where Christ is noted as our sin-offering. He bore our sin upon Himself, and the sin was purged from us through Him. That is obvious and without controversy. This goat shall die for the sins of the people.

*¹⁰ But the goat on which the lot fell to be the scapegoat shall be presented alive before the Lord, to make atonement upon it, and to let it go as the scapegoat into the wilderness.

This final verse of the day says that the goat which is for Azazel is to be, ya’omad khai liphne Yehovah, or “stood alive before the Lord.” He is not presented to the Lord, he is stood alive before Him. It then next says l’kaphar alav, “to make atonement for it.” The Hebrew here is very obscure, but what it is saying is that it has been placed before the Lord in order that it might be “fitted for the sacred purposes it was destined to fulfill” (John Lange).

Finally, it then says l’salah otow la’Azazel ha’midbarah, “to send it for Azazel [into] the wilderness.” The Hebrew wording makes no sense if Azazel is translated as scapegoat in this verse. It would then literally say “to send the goat for the scapegoat into the wilderness.” For this reason, the translators amend the wording to say “as the scapegoat.” But this would then not match what it says in verse 8. It is the same term used four times, and all have the same meaning, “for Azazel.”

Though not popular as a meaning for Azazel among many, the pictures which are being developed demand that though this goat pictures Christ, He is carrying away the sins of man, la’Azazel, or “for Azazel,” meaning Satan. This will become evident in the verses ahead as the pictures are explained. For now, simply tuck the information away, and when the chapter is done, you can make your final determination if you feel this is correct or not.

One thing to consider is that Christ has fulfilled each and every picture thus far in this chapter. In Scripture, He is called our sin-Offering, our Propitiation, our Mercy Seat, our guilt Offering, and so on. But he is never called our Azazel, nor is He called our scapegoat. That has to be inserted into our thoughts, and it does not fit the pictures which are being developed. He is our sin-Bearer.

Until we get through with this chapter, let us just keep looking for Christ and His fulfillment of what is happening. In the end, the Bible is revealing to us a picture of the redemption of man, and how that comes about. If you have never called on Jesus as Savior, you are not redeemed. Your life still belongs to the devil, and your sins have not been carried away. They remain with you still.

Only Christ can atone for them by being your sin-Offering & your sin-Bearer. I would appeal to you today to call out to Him, and allow Him to cleanse you from all unrighteousness through the work He accomplished so long ago. The time is short, and His return is near. Don’t wait and be left behind, but call on Christ, be reconciled to God, and be assured that there is a marvelous heavenly home prepared for you if you do so.

Closing Verse: “For the law, having a shadow of the good things to come, and not the very image of the things, can never with these same sacrifices, which they offer continually year by year, make those who approach perfect. ² For then would they not have ceased to be offered? For the worshipers, once purified, would have had no more consciousness of sins. ³ But in those sacrifices there is a reminder of sins every year. ⁴ For it is not possible that the blood of bulls and goats could take away sins.” Hebrews 10:1-3

Next Week: Leviticus 16:11-22 It is sure, a firm pronouncement, you will say whoo hoo! (Yom Kippur, The Day of Atonement, Part II) (28^th Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

Yom Kippur, the Day of Atonement

Now the Lord spoke to Moses
After the death of Aaron’s two sons
When they offered profane fire before the Lord and died
Yes Nadab and Abihu were these ones

And the Lord said to Moses:
“Tell Aaron your brother not to come, by and by
At just any time into the Holy Place inside the veil
Before the mercy seat which is on the ark, lest he die

For I will appear above the mercy seat in the cloud
Therefore he shall only enter when I say he is allowed

“Thus Aaron shall come into the Holy Place:
With the blood of a young bull as a sin offering
And of a ram as a burnt offering
Such shall be the suitable proffering

He shall put the holy linen tunic
And the linen trousers on his body
He shall be girded with a linen sash
And with the linen turban, attired he shall be

These are holy garments he is to don
Therefore he shall wash his body in water
And put them on 

And he shall take from the congregation
Of the children of Israel
Two kids of the goats as a sin offering
And one ram as a burnt offering, as to you I tell

“Aaron shall offer the bull as a sin offering
Which is for himself, only he
And make atonement for himself and for his house
Thus is such as it it shall be 

He shall take the two goats and present them before the Lord
At the door of the tabernacle of meeting, according to this word

Then Aaron shall cast lots for the two goats: take note!
One lot for the Lord and the other lot for the scapegoat 

And Aaron shall bring the goat
On which the Lord’s lot fell
And offer it as a sin offering
As to you I do now tell

But the goat on which the lot fell to be the scapegoat
Shall be presented alive before the Lord
———-to make atonement upon it
And to let it go as the scapegoat into the wilderness
So these instructions I now to you submit

Lord God, You have sent Jesus to atone for sin
We thank You for doing what we could not do
Through Him new life can begin
And so, O God, we call out through Him to You

Hear our cry for mercy, upon sinners such as us
Know that we trust in Your word, and Your power to save
We are freed from sin’s bondage through Jesus
It was for us that His precious life You gave

Hallelujah! To You, O God our voices we raise
Hallelujah! To You, O God, we give all of our praise

Hallelujah and Amen…

Leviticus 15:19-33
Discharging Discharges, Part II

Several times while going through Leviticus, I’ve brought up the obvious point that the things we look at in this book are almost completely spiritual in nature. It must be so because what was forbidden under the Law of Moses is not even mentioned in the New Covenant.

Our verses today are a classic example of this. What is considered unclean and impure in a woman under the law is not only not mentioned by the New Testament writers, it is not even hinted at. If these things could truly make us unclean, then they would have certainly been repeated in order to keep people out of the church during the times when they are occurring.

Further, the ending verses of today tie being cleansed from them into the holiness of the Lord, and the very life of the people who are considered unclean by them. If these truly defiled a person, the Holy Spirit would never have come to dwell among the people. Men with discharges or emissions would cause the Spirit to depart. Women with periods would as well. But the Bible says we are sealed with the Spirit as a guarantee. It is a one-time-for-all-time thing.

Further, there is no distinction between males and females in this regard. All are sealed when one comes to Christ. This then shows us the stupidity of adhering to only chosen and carefully selected parts of the Law of Moses.

No church, even the most legalistic of them all, abides by what is given in these passages. If they did, it would prove to them that the Spirit was not among them, and could not be among them. But the same people act as if pork would defile them and keep the Spirit at bay. Likewise, they think that not observing a Sabbath would do the same. If you can see the idiocy of picking and choosing one’s path to salvation, instead of simply relying on Christ who is the fulfillment of all of these types and pictures, then you are in the sweet spot. Legalism of all types is as poisonous to the body as is an attitude that we have full license to sin because of Christ.

Both are wrong, and both will lead to the same sad end, separation from God and an eternal swim in the Lake of Fire. What we need is grace; what God offers is grace; and when we receive what God gives, we are to demonstrate our thanks in living lives which are given over to Him as living sacrifices of holiness and sanctity.

Text Verse: “As you therefore have received Christ Jesus the Lord, so walk in Him, ⁷ rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving.

⁸ Beware lest anyone cheat you through philosophy and empty deceit, according to the tradition of men, according to the basic principles of the world, and not according to Christ. ⁹ For in Him dwells all the fullness of the Godhead bodily; ¹⁰ and you are complete in Him, who is the head of all principality and power.” Colossians 2:6-10

The Law of Moses had some rather restrictive requirements which were levied on the women of Israel when they were having their monthly period, or at other times that they were facing similar things. But just to show you that the law was actually a restraint on legalism as pertaining to the lives of the ladies, let me read you Charles Ellicott’s commentary on today’s passage –

“To fully appreciate the merciful provisions of the laws here enacted, it is necessary to bear in mind not only the gross superstitions which obtained among the ancients about women in this condition, but the cruel treatment to which wives and daughters were subjected, and in some countries both in the Old and New Worlds still are subjected. It was believed that if a woman in this condition sat under a tree, all its fruit fell off; at her approach the edge of a tool became blunted, and copper utensils contracted a fetid smell, and meat got sour, and a thousand other things. Hence the Parsees not only isolated her from the rest of the family, but forbade her speaking to any one, and those who took food to her in her seclusion had to put it at some distance from her. The Zabii purified with fire every place which she trod. Even if the wind which came from the quarter where she was blew upon any one, he became polluted. To this day the in Issing, the Calmucks, and many others, have special houses for them outside each town and village; and at the River La Plata they are sewn into hammocks, with only a small aperture for the mouth, till they are well again. To restrain the Jews from sharing these superstitions, and from resorting to any of these inhuman acts, as well as for sanitary purposes, the Lawgiver ordained these benign and necessary rules.” Charles Ellicott

As you can see, the people of Israel were actually kept in check by having been given these laws. And in Christ, even these laws are annulled and taken away. What is left then is that the Christian woman has a freedom that would have been unheard of in the ancient world, and which is still very burden-free in comparison to much of the world, even today.

The restrictions that are placed upon women are because they are the decision of the Lord for order and propriety within the church and the family, but even those restrictions are no more demanding than those levied upon men. They are just of a different sort to meet the Lord’s guidelines for His people.

Let’s look at these verses today in their proper light though. They have been given to us to show us spiritual truths which point to Christ. If we keep this in mind, then what is otherwise a bit personal in nature comes out in a most respectable and proper way. Yes, it’s all to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Natural Discharges (verses 19-24)

¹⁹ ‘If a woman has a discharge,

The zov, or discharge, which was seen in verse 15:2, and which pertained to men right up until verse 18, is now used to refer to discharges among women. Verses 19-24 concern a natural discharge, and they correspond in general to the natural discharges of man found in verses 16-18.

What is seen of such a discharge here not only pictures spiritual things such as has been the case with male discharges, but it also is relevant to an actual occurrence found in the New Testament which matches the next words, as well as words of the verses to come…

^{19 (con’t)} and the discharge from her body is blood,

This is specifically speaking of a discharge of blood, inclusive of, but not limited to, the blood of a woman’s monthly period. This discharge is further identified as being in her basar, or flesh. In chapter 12, it was explained that according to the Bible, the life is in the blood, and thus when there is an issue of blood, it is no longer used for life, and thus it pictures death. As death is the result of sin, such an issue is a picture of sin. Understand, this is a spiritual picture, and there is nothing truly sinful in a woman having a period. Rather, this is showing us typological truths. If a woman has such a discharge of blood, then…

^{19 (con’t)} she shall be set apart seven days;

A period for women is normally three to five days, but a period of two to seven days is not considered abnormal. Seven days is given for this time of purification, regardless of the actual length of the period. As seven is the number of spiritual perfection, it is given to cover any such flow of blood that is considered normal, and within this time-frame.

For her, she is to be set apart, meaning considered unclean. The wording here recalls those of chapter 12. It says tihyeh b’nidatah – she shall be in her menstrual impurity. The word niddah, or ceremonial impurity due to menstruation, was introduced in chapter 12, and it was used twice. That passage dealt with an issue of blood due to childbirth.

As a woman was set apart due to an issue of blood then, so it is the case with the regular period cycle. These words thus exclude a bloody nose or any other such things. It is speaking of that which issues from the private parts.

As this seven days is given, rather than the actual time of the period which could be as short as two days, we are obviously seeing types and pictures. If it were not so, then the time of uncleanness would end when the period ended. This setting apart, and the terms of the state of uncleanness, will be further explained in the passage. The setting apart which is referred to involves not engaging in intimacy with her husband, socializing closely with friends, and not going to the house of God or touching any of the holy things.

^{19 (con’t)} and whoever touches her shall be unclean until evening.

One must question if touching a woman who is having a period actually makes that person unclean. The answer must be, “No.” Nothing is said of this under the New Covenant, and the Old Covenant is annulled in Christ. Therefore, this is a precept, and an uncleanness, which occurs because of the law itself. As Paul says, “…for by the law is the knowledge of sin” (Romans 3:20). Without the law, there would not be the knowledge that touching a woman is sin, and thus sin could not be imputed for doing so.

If this blood discharge pictures sin leading to death, then it is emblematic of the words of Paul, again from Romans –

“Do you not know that to whom you present yourselves slaves to obey, you are that one’s slaves whom you obey, whether of sin leading to death, or of obedience leading to righteousness?” Romans 6:16

This is a spiritual, not a physical death. All sin results in a spiritual disconnect from God. Physical death is merely a result of this spiritually dead state.

²⁰ Everything that she lies on during her impurity shall be unclean; also everything that she sits on shall be unclean.

This verse matches verse 4 of this chapter for the man. As seen, defilement is not limited to people alone, but to the things a person comes in contact with. In this case, it extends to where the woman lies, or anything on which she sits.

The bed and the chair are both places one occupies. The bed is where one rests; the seating is where one engages in fellowship and discourse. The place that a person who is engaged in sins of the flesh lies or sits is considered as unclean because the person who occupies it is unclean.

For a clean person to go to their place of rest or fellowship, is then to indicate that they have accepted another’s unclean state in order to participate in it. As Paul says in 1 Corinthians 15 –

Do not be deceived: “Evil company corrupts good habits.” ³⁴ Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame. 1 Corinthians 15:33, 34

That is then pictured in the next verses…

²¹ Whoever touches her bed shall wash his clothes and bathe in water, and be unclean until evening.

This corresponds to the first half of verse 20. From the uncleanness which has spread from the infected person to the bed, their place of leisure, so the uncleanness transfers also to another person who would then touch that infected article.

In Numbers 5:2, such a discharge was sufficient to put anyone so infected outside the camp, just as a person with leprosy was to be. The same word for discharge is used both here and there. The Lord dwelt among the people, and so they were to be outside the camp during their time of impurity. Sin is an infectious disease, and it renders all who come in contact with it unclean.

To be expelled from the camp means that one is out of fellowship with the congregation. As long as such a person has sin in their life which is chronic, they are to be treated as one entirely out of fellowship. For such a person in the church, Paul explains what is their punishment –

“In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, ⁵ deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” 1 Corinthians 5:4, 5

He explains what that means in verse 13 of the same chapter –

“Therefore ‘put away from yourselves the evil person.’” 1 Corinthians 5:13

For someone who doesn’t have such sin in their life, but who comes in contact with them, they also become defiled through that contact. This is why we are told to not have fellowship with deeds of darkness. We are to put on holiness like a garment, and we are to keep ourselves from participating in these things. We are to separate ourselves from sin which leads to death.

²² And whoever touches anything that she sat on shall wash his clothes and bathe in water, and be unclean until evening.

This verse corresponds to the second half of verse 20. Like the bed of the first half, the same is true with anything which is sat on in the second, anyone who touches what she sits on becomes defiled. They must wash their garments and bathe. Further, they remain in a state of defilement until evening.

The place where one sits is their place of discourse and fellowship. For a person to come into contact with such a sin pictured here would then defile that person. During the time of his defilement, he is excluded from the benefits of the sanctuary. He has touched the place which is occupied by a person engaged in a discharge of the flesh, and he has acquired such defilement as well.

²³ If anything is on her bed or on anything on which she sits, when he touches it, he shall be unclean until evening.

This verse seems superfluous at first, as if it is repeating the thought of verses 21 and 22, but it isn’t. Those were primary causes of defilement, this is a secondary cause. To touch the bed or place of sitting directly brings defilement where washing is necessary. What this verse is saying is that if there is something on one of those spots, and a person touches it, that thing, being unclean, transmits a secondary defilement. No washing is necessary. Instead they simply remain unclean until evening.

An example of what this is picturing might be a person who goes out to a restaurant with a person who is in active sin. The person’s character will inevitably be corrupted to some extent by the bad company. However, another person might be at the next table. Though he isn’t actively corrupted by the bad character, he picks up the defilement of the conversation. It is a secondary defilement which still is bound to render the person unclean.

²⁴ And if any man lies with her at all, so that her impurity is on him, he shall be unclean seven days; and every bed on which he lies shall be unclean.

Two other verses from Leviticus need to be cited in connection with this one –

“Also you shall not approach a woman to uncover her nakedness as long as she is in her customary impurity.” Leviticus 18:19

“If a man lies with a woman during her sickness and uncovers her nakedness, he has exposed her flow, and she has uncovered the flow of her blood. Both of them shall be cut off from their people.” Leviticus 20:18

The first is a direct command. The second gives the penalty for violating the command. Both seem to not fit with the words of this verse, and so there are two possible meanings of this. The first view is that this verse is referring to being intimate, but ignorant of the flow of blood. Whereas, it is then assumed that the other two verses are speaking of purposeful intimacy. It is true that the word “lies” is euphemistically used elsewhere to indicate sex. This is the most favored explanation among scholars.

Another option is that this is speaking only of lying down together, but not being intimate, and while lying down her impurity is thus on him. It is more than a mere touch of the bed or seat, or a touch of an article on one of them, but an immersion of oneself through the act of lying down.

I prefer this because the wording of this verse is not nearly as explicit as the other two. It only speaks of lying with her, not of uncovering her nakedness or the flow of her blood. But what would be the reason for a man doing this? We could think of a handful if we just put our minds to it. For example, it is winter, the family is poor, and there is one blanket. Or, the two are on a journey, and they need to sleep together at night. Nothing here suggests that there is willful or accidental intimacy. Is simply says they have lain together.

If this occurs, the man is considered defiled, just as the woman is. Remember, her period may only last three days, but she remains unclean for seven. If the man defiles himself by lying with her, then he also is considered defiled for the full seven days.

I prefer this, because the person has done something to make himself unclean, and though it was intentional, the participation came out of necessity. The issue here is that of a person defiled by another’s impurity, not that they were ignorant of it or not. If someone joins with another to steal because they are starving, they are still guilty of stealing. This thought is explained in Proverbs 6 –

“People do not despise a thief
If he steals to satisfy himself when he is starving.
³¹ Yet when he is found, he must restore sevenfold;
He may have to give up all the substance of his house.” Proverbs 6:30, 31

In Ephesians 4, Paul gives a list of things to not do, because in doing them we will grieve the Holy Spirit. He doesn’t say that we can’t do them, nor does he say that we will lose our salvation over it. He never even hints at that. Rather, he asks us to not do these things because they are no longer in accord with the life we have been called to.

What is is that make a soul unclean?
What is it that makes us defiled before our God?
Is it something that is visibly seen?
Or is it rather something about our earthly trod?

Certainly it is something from within us
It is that which springs forth from deep within the heart
And there is no cure for it apart from Jesus
Only through Him can we make a brand new start

Our lives are not our own, and only one master can we serve
It is either the devil, and our working a life of sin
Or it is Jesus Christ who can our soul preserve
Without Him in our lives, we are certainly done in

Thank God for what He has done through Christ Jesus
Thank God for what He has done for each one of us

II. Unnatural Discharges (verses 25-33)

²⁵ ‘If a woman has a discharge of blood for many days, other than at the time of her customary impurity,

These verses here now correspond to the unnatural male discharges seen in verses 2-15. This is still speaking of an issue of blood from the private parts. However, it is an issue distinct from the regular menstruation cycle. In this case, it is a discharge which lasts an extended period of time, and it is not a part of the woman’s regular cycle. There is also another type of discharge which is unnatural…

^{25 (con’t)} or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean.

This would be a period which simply failed to end. In this case, if the period were to go beyond the maximum seven days allotted for purification, the woman would be considered unclean during the entire time the discharge continued. Like the discharge for the male, this in type pictures active sin in one’s life.

²⁶ Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity.

This verse, like verse 20, and verse 4, shows that there is a state of defilement which transfers to inanimate objects. The difference here from verse 20 is that the state is an unnatural one. As long as she is in this state of defilement, anything she lies on or sits on will be unclean, even as she is unclean.

²⁷ Whoever touches those things shall be unclean; he shall wash his clothes and bathe in water, and be unclean until evening.

This corresponds, once again, to verses 21 & 22. The same pictures are being repeated as before. The difference here is that this is a lingering sin which is pictured. It is on-going, and there is no specific time-frame by which cleansing can be gauged. However, this does not mean that is no cure for the sin. All sin can be cleansed because there is a Physician who can cleanse it.

²⁸ ‘But if she is cleansed of her discharge, then she shall count for herself seven days, and after that she shall be clean.

This corresponds to verse 13 for the cleansing of a man from his discharge. But, he was first required to wash his clothes and bathe his body in running water. Here the mere passage of seven days is sufficient for the cleansing. No reason is given for the change. But the absence of the requirement necessitates our asking, “Why?”

When the man was cleansed, he had to do two things. The first was to wash his clothes, and the second was to wash his flesh, meaning his private parts, in living water. As sin transfers from the male, that pictured the part of man where life transfers. In this, he was washed with the new life of Christ’s living water.

However, for the woman, there is no transfer of original sin from her to the child. She is simply a receptacle for bearing the child. Therefore, the symbolic washing which the man was required to accomplish was not needed for the woman. Her complete purification and atonement will come from the sacrifices she brings, just as the man also brought for his atonement…

²⁹ And on the eighth day she shall take for herself two turtledoves or two young pigeons, and bring them to the priest,

This verse corresponds to the same rites as for the man in verse 14. The only major difference is that in verse 14 it added the words “and come before the Lord.” This is implied here, as the tent of meeting is where the Lord dwells, and also because it is specifically stated in the next verse.

On this, the eighth day, the day of new beginnings, the healed woman is granted the right to come before the Lord, into the sanctuary, in order to receive final atonement. With her, she is to bring two turtledoves or two young pigeons. As before, these picture Christ in His simplicity, purity, and humility. And more, the dove’s affectionate nature pictures Christ’s affection for His people. So much so, that He came to dwell among them and give Himself for them in order to purify them.

^{29 (con’t)} to the door of the tabernacle of meeting.

The door of the tent of meeting means the altar of burnt offering. It is that altar which symbolically allows access for the atoned-for sinner into the Holy Place. There at the altar, which is before, or in the face of the Lord, the person is to give the birds to the priest.

³⁰ Then the priest shall offer the one as a sin offering and the other as a burnt offering,

This verse corresponds to verse 15 for the man, the wording being extremely similar. As each time we have seen this, the birds both picture the work of Christ. One is as a sin-offering for the life given over wholly to God. He found the life acceptable, and therefore He then accepts His sin offering in our place. That is seen in several places in Scripture, such as in Hebrews 9:28. The other as a burnt offering as a life wholly offered to God as an acceptable and sweet smelling aroma to Him. That is seen in Ephesians 5:2. The same typology seen for the purification of the man in these corresponding verses, pertains to the woman here as well.

^{30 (con’t)} and the priest shall make atonement for her before the Lord for the discharge of her uncleanness.

Just as with the man, the life of sin in the woman, pictured by the discharge, is atoned for and covered over. The penalty for that life of sin, is transferred to the innocent bird. In picture, the atonement and vicarious death are made by Christ on our behalf. Reconciliation has come; new life has begun.

In the New Testament, there is an account which is recorded in all three synoptic gospels to which this passage corresponds. Jesus had just crossed over the Sea of Galilee and was surrounded by a great multitude who was waiting for Him. At this time, He performed two miracles. All three place the one account in the middle of the other, and so it is right to read them both together, even though only one of them pertains to this passage of Leviticus –

Now when Jesus had crossed over again by boat to the other side, a great multitude gathered to Him; and He was by the sea. ²² And behold, one of the rulers of the synagogue came, Jairus by name. And when he saw Him, he fell at His feet ²³ and begged Him earnestly, saying, “My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live.” ²⁴ So Jesus went with him, and a great multitude followed Him and thronged Him.

²⁵ Now a certain woman had a flow of blood for twelve years, ²⁶ and had suffered many things from many physicians. She had spent all that she had and was no better, but rather grew worse. ²⁷ When she heard about Jesus, she came behind Him in the crowd and touched His garment. ²⁸ For she said, “If only I may touch His clothes, I shall be made well.”

²⁹ Immediately the fountain of her blood was dried up, and she felt in her body that she was healed of the affliction. ³⁰ And Jesus, immediately knowing in Himself that power had gone out of Him, turned around in the crowd and said, “Who touched My clothes?”

³¹ But His disciples said to Him, “You see the multitude thronging You, and You say, ‘Who touched Me?’”

³² And He looked around to see her who had done this thing. ³³ But the woman, fearing and trembling, knowing what had happened to her, came and fell down before Him and told Him the whole truth. ³⁴ And He said to her, “Daughter, your faith has made you well. Go in peace, and be healed of your affliction.”

³⁵ While He was still speaking, some came from the ruler of the synagogue’s house who said, “Your daughter is dead. Why trouble the Teacher any further?”

³⁶ As soon as Jesus heard the word that was spoken, He said to the ruler of the synagogue, “Do not be afraid; only believe.” ³⁷ And He permitted no one to follow Him except Peter, James, and John the brother of James. ³⁸ Then He came to the house of the ruler of the synagogue, and saw a tumult and those who wept and wailed loudly. ³⁹ When He came in, He said to them, “Why make this commotion and weep? The child is not dead, but sleeping.”

⁴⁰ And they ridiculed Him. But when He had put them all outside, He took the father and the mother of the child, and those who were with Him, and entered where the child was lying. ⁴¹ Then He took the child by the hand, and said to her, “Talitha, cumi,” which is translated, “Little girl, I say to you, arise.” ⁴² Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement. ⁴³ But He commanded them strictly that no one should know it, and said that something should be given her to eat. Mark 5:21-43

In this account, the woman was certainly fearful and trembling not only because she was cured, but because by touching Jesus, the law would deem Him as unclean. The same is true with Him touching the dead girl. Anyone who touched a dead body would be considered unclean according to the Law.

But this is what it means when Isaiah writes that “He took our infirmities, and He bore our sicknesses.” A little girl of twelve years of age was brought back to physical life by the Lord. Likewise an adult female of Israel was restored to wholeness by the Lord after twelve years of sickness. But as we have seen, her physical sickness pictures the spiritual death which exists in humanity. Thus He is the Healer and Bestower of physical life, and He is the Healer and Bestower of spiritual life as well.

And so in this one account we see that there was twelve years of physical life which ended first in death, and then in renewed life. And there was also a picture of twelve years of spiritual death which resulted in renewed life. Each account is given, based on the Law of Moses, to show us the superiority of what would come in Christ the Lord.

The reason why the Lord selected the number twelve for both of these people who were cured is seen in the meaning of the number 12 in Scripture. EW Bullinger defines its meaning –

“Twelve is a perfect number, signifying perfection of government, or of governmental perfection. It is found as a multiple in all that has to do with rule. Twelve is the product of 3 (the perfectly Divine and heavenly number) and 4 (the earthly, the number of what is material and organic). … twelve is 3 multiplied by 4, and hence denotes that which can scarcely be explained in words, but which the spiritual perception can at once appreciate…”

In curing these two women, Christ was confirming His governmental perfection over both the natural and the spiritual worlds. The natural in curing the woman with the issue of blood; the spiritual in restoring life to the dead girl. And yet both hold the opposite truth. The woman with the issue, was symbolically spiritually restored; the dead girl was made naturally alive again.

As Bullinger noted, the use of the number 12 here can scarcely be explained in words, but our spiritual perception of what occurred can at once be appreciated. He is the Ruler of that which is Divine and heavenly; He is the Ruler of that which is material and organic; He is the God/Man.

³¹ ‘Thus you shall separate the children of Israel from their uncleanness, lest they die in their uncleanness when they defile My tabernacle that is among them.

These words here are speaking of the rites of purification from uncleanness, not specifically keeping unclean people away from the tabernacle. Those who were defiled by discharges were to be kept away. But those who touched them or something unclean which was defiled by them, or those who were cleansed of their discharges, still had to be cleansed themselves. This was through certain time-frames, certain washings, or certain rites at the altar of incense.

All of these picture the work of Christ – unclean until evening, washing one’s body, making the required sacrifices – all of them point to the true cleansing found in Christ. With these, they were to separate themselves from their uncleanness. And the reason is specifically given – “Lest they die in their unncleanness when they defile my tabernacle that is among them.”

The word “tabernacle” here is mishkan. It is only the second time it has been used in Leviticus thus far. It speaks of the tabernacle, or dwelling place, which is found beneath the tent of meeting, and which comprises the Holy Place and the Most Holy Place. It, and everything in it, points to Christ and His work. It is translated by the Greek OT as skene. That is the root of the word which John uses to state that Jesus came and “dwelt” among us in John 1:14.

In Leviticus 11:44, the Lord told the people that they were to be holy just as He is holy. The only way this can actually come about is by transferring our unholiness to Him. This is what all of this is pointing to. Every type of cleansing is to tell us that we are defiled, and that we need Jesus and His work to cleanse us. Without this, we remain defiled. This is what Jesus showed the people when He healed the two ladies – one of physical affliction, and one of physical death. It is Christ alone who rules over both.

³² This is the law for one who has a discharge, and for him who emits semen and is unclean thereby,

This verse simply summarizes what was said about the man who was unclean with a discharge, or who has a seminal emission which is found in verses 1 thru 18.

*³³ and for her who is indisposed because of her customary impurity, and for one who has a discharge, either man or woman, and for him who lies with her who is unclean.’”

And this concluding verse of the chapter is given as a summary for the monthly impurity of a woman, for both the man and the woman with a discharge, and for a man who lies with a woman who is unclean.

As with other such passages, like for that of leprosy, the final verses of the chapter appear to end on a rather anti-climatic note, and yet, they are there to call to memory that which has been submitted to the people by the Lord. In the end, they polish off the passages with a strong note of completion and finality that would otherwise be lacking.

With but one more chapter, the first half of the book of Leviticus, that of laws for sacrifice and purification, will be complete. From there, a new direction in the book will take place. Each section has, and each section will continue to, develop a theme for the people of Israel. It is that of the sanctification of the people, leading to holiness.

And this is exactly what is expected for us as well. We are saved unto holiness, not because we already were holy. As the Lord said, “You shall therefore consecrate yourselves, and you shall be holy; for I am holy.” It is true that we will possess that state in its fullness some day when Christ comes to glorify us, but God asks us to work towards it now, emulating Him, and glorifying Him for what He has done for us in Christ Jesus.

Let us not fall short and be found displeasing to Him, but rather let us live out our lives pursuing Him, applying the words of the New Testament epistles to our lives, and bringing others along with us on this marvelous journey to which we have been granted the right to go on. And if by chance there is someone who has not yet started that journey by calling on Jesus. I tell you that now is the accepted time, and now is the day of salvation.

Closing Verse:“Come out from among them
And be separate, says the Lord.
Do not touch what is unclean,
And I will receive you.”
¹⁸ “I will be a Father to you,
And you shall be My sons and daughters,
Says the Lord Almighty.” 2 Corinthians 6:17, 18

Next Week: Leviticus 16:1-10 Amazing stuff for sure, for every ma’am and every gent, and pictures of Christ by the ton… (Yom Kippur, The Day of Atonement, Part I) (27^th Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

Discharging Discharges

‘If a woman has a discharge
And the discharge from her body is blood; if this is seen
She shall be set apart seven days
And whoever touches her shall until evening be unclean  

Everything that she lies on during her impurity shall be unclean
Also everything that she sits on shall be unclean
———-this is what I mean

Whoever touches her bed
Shall wash his clothes and bathe in water
And be unclean until evening, so I have said

And whoever touches anything
That she sat on shall wash his clothes also
And bathe in water
And be unclean until evening, as you certainly know

If anything is on her bed
Or on anything on which she sits as well
When he touches it
He shall be unclean until evening, as to you I tell

And if any man lies with her at all
So that her impurity is on him, yes it is now on him seen
He shall be unclean seven days
And every bed on which he lies shall be unclean

‘If a woman has a discharge of blood for many days
Other than at the time of her customary impurity
Or if it runs beyond her usual time of impurity
In her is some type of health insecurity

All the days of her unclean discharge
Shall be as the days of her customary impurity
She shall be unclean
Know this with all surety

Every bed on which she lies
All the days of her discharge shall be to her
As the bed of her impurity
She shall be deemed as impure

And whatever she sits on shall be unclean, so you see
As the uncleanness of her impurity

Whoever touches those things shall be unclean
He shall wash his clothes and bathe in water
And be unclean until evening when the new day is seen

‘But if she is cleansed of her discharge
Then she shall count for herself seven days
And after that she shall be clean
Certainly an event worthy of praise

And on the eighth day she shall take for herself
Two turtledoves or two young pigeons, still alive and tweeting
And bring them to the priest
To the door of the tabernacle of meeting

Then the priest shall offer the one as a sin offering
And the other as a burnt offering
And the priest shall make atonement for her before the Lord
For the discharge of her uncleanness as a proffering

‘Thus you shall separate the children of Israel
From their uncleanness, lest they die in their uncleanness
When they defile My tabernacle that is among them
So to you I make this address

This is the law for one who has a discharge
And for him who emits semen and is thereby unclean
And for her who is indisposed
Because of her customary impurity, so it shall be seen

And for one who has a discharge
Any discharge as is here seen
Either man or woman
And for him who lies with her who is unclean

Lord God, it is we who have been unclean
It is we who had walked away from You
Our sins defiled us, only stained garments were seen
Our iniquities stained us through and through

But in Your amazing love, and in your magnificent mercy
You made a way for us to be brought back to You
Through the blood of Christ, ended the great controversy
We have been reconciled! Wonderful things You did do

Hallelujah to Christ our Lord!
Hallelujah to the Purifier of our souls
For each person cleansed by His precious blood
Who have been recorded there in heaven’s rolls

We praise You, our matchless King
We praise You now and for all of our days
To you forever will the saints break forth and sing
And to You, O God, we give all of our praise

Hallelujah and Amen…

Leviticus 15:1-18
Discharging Discharges, Part 1

You’ve heard the verses read. I bet you’re all excited to get into them. Discharges and emissions and… oh boy.

The word “discharge” has several meanings depending on the context. It can be a noun, as in the act of discharging someone from the hospital or from the military. Donald Trump is famous for that. As a noun, it can also be the action of discharging something like a liquid. “Look out! The pressure in that wastewater tank might lead to an explosive discharge.” If that ever happens – I speak from experience – get ready for a long, long shower.

It can be a verb, where you take the action of expelling someone – “I am discharging you from your job as chief operator of the wastewater plant.” It can also be a verb which means to allow something to flow out when it was confined. You allowed a discharge to discharge.” See, were getting good at this.

There are noun and verb discharges in today’s verses. In the whole chapter, there are 24 total. Add in emissions, and there are 26 total. It’s obviously something that is important to the Lord, or it wouldn’t be in His word, but as always, we need to contemplate why this is so.

These things were told to those under the law. And lots of those people were in favor with the Lord. It doesn’t apply to us now, and yet we know we are loved because of Christ. And as we know, the law only points to Christ, to His work, and to the fallen state of man in relation to that. If we can just remember this, then it will all begin to make sense as we evaluate the verses.

Text Verse: “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. ¹⁷ For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish.” Galatians 5:16, 17

Paul implores us to walk in the Spirit. The flesh is what is opposed to the Spirit, and so he says to not fulfill the lust of the flesh. The word basar, or flesh, is used quite a few times in Leviticus 15. In the NKJV, it is translated as “body.” Discharges from the body, or discharges from the flesh, are what we are looking at today.

They result in a state of uncleanness. In order to remove the uncleanness, we need to end what the discharges are picturing. If that can happen, then we will be clean. In other words, we need to discharge the discharges. How, I ask, can we do that? The answer is found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Unnatural Discharges (verses 1-12)

And the Lord spoke to Moses and Aaron, saying,

Like verse 14:33 the address is once again made to both Moses and Aaron. What is ahead discusses defilement and ritual purification due to bodily discharges. It is a law coming from the Lord, and therefore it is given through the lawgiver, Moses, but it also deals with priestly purification, and so Aaron is addressed as well. As we continue to see, Moses and Aaron are jointly addressed at the giving of the laws which concern overall defilement.

The chapter itself is going to be divided up first, into defilement of men. This will go from verses 2-18. Next it will cover defilement found in women from verses 19-30. After this, a final summary is made in verses 31-33, highlighting the reason for the contents of the chapter.

² “Speak to the children of Israel, and say to them:

As we have seen on several important occasions, the Lord is speaking through Moses and Aaron, but His audience is specifically the children of Israel. What is being conveyed is not simply for the priests to have rolled up in a scroll and secreted away for times of need, but it is to be regular instruction for the people at all times.

It was to be as commonly held knowledge to them as driving on the right side of the road is for us today. That is of course, unless you’re in a country where they drive on the left side of the road, which would then be the right side of the road for you to drive on, even though it’s really the left side.

^2 (con’t) ‘When any man has a discharge from his body, his discharge is unclean.

As I said, the first section, which now begins in verse 2, is directed to uncleanness in men. The word for “discharge” is zuv. It indicates that which flows or gushes. It is the word used first in Exodus 3:8 to describe the land of Canaan which flows with milk and honey.

The word for “body” is basar, or literally, “flesh.” It speaks of the body itself, but it is also used euphemistically of he organ of generation, as when a male is circumcised in the foreskin of his flesh. It can also mean blood relations, such as when saying, “You are my brother in the flesh.”

And again, it can be used to indicate man over against God in his fallen state as in, “Sam walks in the flesh and not in the Spirit.” And finally, it can speak of all living creatures, as in “All flesh is known to God.” Both testaments give these to some extent.

Understanding these various connotations of the word will help us to understand what the Lord is showing us in this chapter. The term “body,” or “flesh,” in this chapter is used in a couple ways. The first is that of the private parts of a person. The Greek translation of the OT translates ha’zav, or “the discharge,” as “the gonorrhea.” However, in some verses, such as verse 16, it is probably speaking of the whole body.

Because it speaks of the private parts concerning the discharge, some scholars immediately jump on it as resulting from the sin of illicit sex. However, this may or may not be the case. It could indicate that, or any other type of discharge that a person gets – whether through illicit sex or simply catching an infection in some other way. However, for a New Testament picture, it indicates something which causes spiritual uncleanness.

³ And this shall be his uncleanness in regard to his discharge—whether his body runs with his discharge, or his body is stopped up by his discharge, it is his uncleanness.

Here we have a word found only once in Scripture. It is the verb rur, or run. It actually means to drool, and so by implication, it is something which runs out of his body. The other word meaning “stopped up” is new to Scripture, khatham. It indicates to seal, as a king would seal a document. Thus, by implication, it indicates the discharge is stopped up. In either case – running discharge, or one which is stopped up, the person is considered unclean.

In type, both picture sins of the flesh. One is active, one is passive. The running discharge is a sin of the flesh that is seen and noticed by all. A person engaged in making porn films might be such a person. On the other hand, the stopped up discharge would be a person who looks at pornography. One is outwardly evident, the other is inwardly so. This same concept can be seen in multiple types of sins of the flesh. In such, the person is defiled and unclean.

⁴ Every bed is unclean on which he who has the discharge lies, and everything on which he sits shall be unclean.

As we have seen elsewhere, defilement is not limited to people alone, but to the things a person comes in contact with. In this case, it extends to any bed upon which a person lies, or anything on which he sits. The word “everything” here is a word which indicates a utensil. Thus it extends to saddles, chairs, something as an improvised chair, a blanket, or whatever else.

The bed and the chair are both places one occupies. The bed is where one rests; the seating is where one engages in fellowship and discourse. The place that a person who is engaged in sins of the flesh lies or sits is considered as unclean because the person who occupies it is unclean. For a clean person to go to their place of rest or fellowship, is then to indicate that they have accepted their unclean state in order to participate in it. As Paul says –

Do not be deceived: “Evil company corrupts good habits.” ³⁴ Awake to righteousness, and do not sin; for some do not have the knowledge of God. I speak this to your shame. 1 Corinthians 15:33, 34

That is then pictured in the next verses…

⁵ And whoever touches his bed shall wash his clothes and bathe in water, and be unclean until evening.

This corresponds to the first half of verse 4. From the uncleanness which has spread from the infected person to the bed, their place of leisure, so the uncleanness transfers also to another person who would then touch that infected article. In Numbers 5:2, such a discharge was sufficient to put anyone so infected outside the camp, just as a person with leprosy was to be. Sin is an infectious disease, and it renders all who come in contact with it unclean.

To be expelled from the camp means that one is out of fellowship with the congregation. As long as the sins of the flesh are running and evident in the person, they are to be treated as one entirely out of fellowship. For such a person in the church, Paul explains what is their punishment –

“In the name of our Lord Jesus Christ, when you are gathered together, along with my spirit, with the power of our Lord Jesus Christ, ⁵ deliver such a one to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.” 1 Corinthians 5:4, 5

He explains what that means in verse 13 of the same chapter –

“Therefore ‘put away from yourselves the evil person.’” 1 Corinthians 5:13

For someone who is not running with such a sin of the flesh, but who comes in contact with them, they also become defiled through that contact. This is why we are told to not have fellowship with deeds of darkness, but we are to put on holiness like a garment and keep ourselves from participating in these things. We are to separate ourselves from such evil.

⁶ He who sits on anything on which he who has the discharge sat shall wash his clothes and bathe in water, and be unclean until evening.

This corresponds to the second half of verse 4. Like the bed of the first half, the same is true with anything which is sat on in the second, anyone who sits on whatever the person with the discharge sits is likewise unclean. As I said, the place where one sits is their place of discourse and fellowship. For a person to hang around and fellowship with someone who is engaging in sin would then defile that person. During the time of his defilement, he is excluded from the benefits of the sanctuary. He has touched the place which is occupied by a person engaged in a discharge of the flesh, and he has acquired his defilement as well.

⁷ And he who touches the body of him who has the discharge shall wash his clothes and bathe in water, and be unclean until evening.

Here, the same word is used which has already been seen, basar, or flesh. This may or may not be taken in the general sense of the word, indicating his body. Or, it may still be speaking euphemistically about his private parts in particular.

The many uses of the word often make it necessary to deduce exactly what is being referred to. In this instance it is probably touching the euphemistically noted part of the body which renders another unclean, and requiring to go through the same rituals as the other circumstances.

This will be explained in greater detail in verse 13. For the Israelite, this verse doesn’t give any exceptions, and so it would seem that even a priest or physician who touched the unclean person would be defiled by the touch.

To touch a person engaged in a spiritual discharge of the flesh is symbolic of actively participating in that sin with them. One could use as an example a person who is caught up in drugs. It is an open and running discharge in their life. A person in the church might slip and join together with the drug addict. This would be comparable to what is seen here.

He isn’t a drug addict, but he touched, or joined, with the person who is an addict during a moment of weakness. This is what is seen in this verse. This could go with any such sin of the flesh. They have made themselves unclean by joining with the person who is actively engaged in such things.

⁸ If he who has the discharge spits on him who is clean, then he shall wash his clothes and bathe in water, and be unclean until evening.

Now is seen a verb used only here in Scripture, raqaq, or spit. From it comes the noun roq, which is the spit in one’s mouth. That is used several times, including Isaiah 50:6 which is a prophecy of Christ being spat upon by others –

“I gave My back to those who struck Me,
And My cheeks to those who plucked out the beard;
I did not hide My face from shame and spitting.” Isaiah 50:6

That is then fulfilled in Jesus’ words in the New Testament –

“Behold, we are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and to the scribes; and they will condemn Him to death and deliver Him to the Gentiles; ³⁴ and they will mock Him, and scourge Him, and spit on Him, and kill Him. And the third day He will rise again.” Mark 10:33, 34

As Gentiles were considered unclean, then this would be considered a source of defilement just as being spat upon by an unclean person would cause another to become unclean. What is not explicit, but which could be assumed, is that this is speaking of both purposeful and accidental spitting. It is the spit which defiles the next person, regardless as to the intent of how it got on him.

If we were to look for what this is picturing, it is that which proceeds out of the mouth, and thus unclean communication. It could be immoral, perverse, lewd, or vulgar speech. This defiles a person, but it also defiles those who hear it. In the end, just as evil company corrupts good habits, so evil communication corrupts good discourse and manners between men.

⁹ Any saddle on which he who has the discharge rides shall be unclean.

The merkav, or saddle, is introduced here and will be seen three times. It comes from the word rakav, or to ride, and so it is more than just a saddle, but the seat of any conveyance. It is elsewhere translated as a chariot, and as a seat in a palanquin. The word then is tied also to merkavah or chariot, which is now today’s modern tank in Israel. Anything upon which an unclean person sat which is intended for transportation was likewise deemed unclean.

Above, we saw where the place where one lays or sits is tied to their place of rest and their place of fellowship or discourse. The mode of conveyance would be a symbol of position. A rider on a donkey would be perceived as humble, a rider on a horse might be an officer. A rider on a white horse might be a general or a king. One who sits in a chariot likewise signifies a certain position as does one who rides in a palanquin.

A person who runs with sins of the flesh defiles such a position with their discharge of sin. This follows through to those who would touch what they have sat on. The position of doctrine which is pictured here is explained by Paul in Ephesians 4 –

“..that we should no longer be children, tossed to and fro and carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting.” Ephesians 4:14

¹⁰ Whoever touches anything that was under him shall be unclean until evening.

This corresponds to what occurred in the leprosy verses. For example, a person who went into a leprous house would be unclean until evening, but if someone lay down in that house, they would not only be unclean, but would have to also wash their clothes.

If someone touched the thing that was under such a person, they would be unclean. To actively touch is to participate in, but only in a limited way. A person may go to a church where the pastor is preaching a false message. They have touched, or passively participated, in that. They have incurred defilement from it. Touching the thing defiled by a person with a discharge causes uncleanness until evening, but…

^{10 (con’t)} He who carries any of those things shall wash his clothes and bathe in water, and be unclean until evening.

An additional requirement is levied upon anyone who carried such an unclean thing. They needed to wash their clothes, bathe, and remain unclean until evening. Here we can see that an incidental engagement with sin is treated differently than a purposeful one.

One might be in a room where a TV is playing and the person on the TV is cursing. That would defile a person’s mind, even if they were not able to avoid that. But a person who sits down to watch a TV show with cursing requires a greater amount of cleansing to be purified from their defilement.

As the seat of the conveyance signifies a type of authority, it would be more suitable to the picture to go back to the church with the pastor who is preaching a false message. Someone who actively supports that, such as giving donations, helping out in the church, and so on, would incur a greater guilt than the one who simply came in and listened. This is what is seen here.

¹¹ And whomever the one who has the discharge touches, and has not rinsed his hands in water, he shall wash his clothes and bathe in water, and be unclean until evening.

There are actually two ways of interpreting this verse. Who is it that is to wash his hands? First, it could be that there is an unclean person because of a discharge. If he touches another person, it could be that it is acceptable if he first washes his hands. In this case, no defilement is transferred. But if he touches someone else without having washed his hands, then the other person becomes unclean and must then wash his clothes, bathe in water, and be unclean until evening. This, on the surface, seems right.

However and secondly, it could be that the person who is touched by the unclean person immediately washes his hands, and is thus symbolically purified. If he doesn’t do this, then he needs to wash his clothes, bathe, and remain unclean until evening.

Either way, problems arise, because only the hands are mentioned, even if a different part of the body actually touched the other person. And so either way, the transfer of defilement is symbolic. Because of this, I would go with the second possibility. If a defiled person touches a clean person, that clean person could wash his hands, symbolizing purification, and not be considered unclean.

This is the more likely in picture, because washing one’s hands elsewhere pictures innocence. The unclean person is already unclean, but the one he touches is not necessarily so. And so in order to proclaim their innocence and in an immediate rejection of the sin which has been thrust upon them, they wash their hands in acknowledgment of that. Three examples of this from Scripture will show the symbolism –

“If anyone is found slain, lying in the field in the land which the Lord your God is giving you to possess, and it is not known who killed him, ² then your elders and your judges shall go out and measure the distance from the slain man to the surrounding cities. ³ And it shall be that the elders of the city nearest to the slain man will take a heifer which has not been worked and which has not pulled with a yoke. ⁴ The elders of that city shall bring the heifer down to a valley with flowing water, which is neither plowed nor sown, and they shall break the heifer’s neck there in the valley. ⁵ Then the priests, the sons of Levi, shall come near, for the Lord your God has chosen them to minister to Him and to bless in the name of the Lord; by their word every controversy and every assault shall be settled. ⁶ And all the elders of that city nearest to the slain man shall wash their hands over the heifer whose neck was broken in the valley. ⁷ Then they shall answer and say, ‘Our hands have not shed this blood, nor have our eyes seen it. ⁸ Provide atonement, O Lord, for Your people Israel, whom You have redeemed, and do not lay innocent blood to the charge of Your people Israel.’ And atonement shall be provided on their behalf for the blood. ⁹ So you shall put away the guilt of innocent blood from among you when you do what is right in the sight of the Lord.” Deuteronomy 21:1-9

A declaration of innocence is made, and it is accompanied by the elders, meaning the city’s representatives, washing their hands over the dead substitute. “We proclaim our innocence.”

“I will wash my hands in innocence;
So I will go about Your altar, O Lord,
⁷ That I may proclaim with the voice of thanksgiving,
And tell of all Your wondrous works.
⁸ Lord, I have loved the habitation of Your house,
And the place where Your glory dwells.” Psalm 21:6-8

In the Psalm David clearly ties the washing of his hands in with his innocence. He then says this allows him to go about the Lord’s altar. This is something he could not have done if he were unclean until evening. And finally, the most notable occurrence of washing one’s hands in all of Scripture is seen in Matthew 27 –

But the chief priests and elders persuaded the multitudes that they should ask for Barabbas and destroy Jesus. ²¹ The governor answered and said to them, “Which of the two do you want me to release to you?”
They said, “Barabbas!”
²² Pilate said to them, “What then shall I do with Jesus who is called Christ?”
They all said to him, “Let Him be crucified!”
²³ Then the governor said, “Why, what evil has He done?”
But they cried out all the more, saying, “Let Him be crucified!”
²⁴ When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, “I am innocent of the blood of this just Person. You see to it.”
²⁵ And all the people answered and said, “His blood be on us and on our children.”
²⁶ Then he released Barabbas to them; and when he had scourged Jesus, he delivered Him to be crucified. Matthew 27:20-26

As unlikely as it seems at first, it appears that the washing of hands is actually a symbolic proclamation of innocence by the one who has been touched, rather than being a preemptive washing by the one who has the discharge in order to touch others. In all of the verses we have so far seen, there is the implied warning to those who are in Christ that they are to abstain from close relations and conversations with those who are impure in life and in doctrine. Such defilement will certainly transfer from one to another, and none are immune from becoming defiled.

¹² The vessel of earth that he who has the discharge touches shall be broken, and every vessel of wood shall be rinsed in water.

Here we have two different vessels, the first is kheres, or earthenware. It is that which is common, porous, and absorbent. It is from the earth, and it has never been alive. The second is ets, or wood. It is more valuable, considered non-porous, and thus non absorbent. It was made from something with life in it.

It is a picture of two states of man. The first is an unregenerate person who has never been spiritually alive. They absorb into themselves the unclean sin of another, they are reprobate, and they are to be destroyed. The other is a person who is from that which is alive. Even if touched by a person who is unclean, they can be rinsed and cleansed. It is a picture of being penitent, being made alive in Christ, and being immersed through baptism.

This is certainly what is seen here, or otherwise, it would have mentioned vessels of copper, brass, and so on. But the wood is used to make a picture for us. It would then stand as representative of any non-porous vessel for the Israelite, but the picture for us is maintained by only mentioning the wood. This practice actually is noted in the New Testament in Mark 7. The Pharisees and scribes had designed an elaborate system of such washings based on this passage. What they had missed was the spirit and intent of what the passage is conveying to us. Like earthen vessels, they were set for destruction because they failed to pay heed.

I wash my hands in my innocence before You, O God
I do not know about this thing which has come about
I have been careful to walk circumspectly on this path I trod
And in this matter I am guiltless, no doubt

But who can be pure in Your eyes? Can such a thing be?
In one matter we are innocent, but in ten thousand others, guilty
Lord, how can we be freed from the guilt and be cleansed before You?
Can such a thing ever come about?

Surely You have prepared a way; it is certainly true
Of this, O God, there isn’t a doubt
Lead us to the Fount from where all cleansing does flow
Show us the way, and to there we shall go

II. Cleansing from Discharges (verses 13-15)

¹³ ‘And when he who has a discharge is cleansed of his discharge, then he shall count for himself seven days for his cleansing,

For the cleansing of his discharge, a set time period of seven days is given to confirm that the discharge had certainly ended. This is the set time for purification where the person continues in their defilement, just as we have seen elsewhere.

^{13 (con’t)} wash his clothes,

The washing of the clothes, as we have seen several times, is symbolic of the outward reflection of the inward change in the person. The garments go from defiled to purified. It is the purification which symbolizes the work of Christ in us.

^{13 (con’t)} and bathe his body

The words here say, “and bathe his flesh.” Six times so far, it says, “and bathe.” Now only it adds in the words, “his flesh.” For this reason, this is certainly referring to the euphemistic use of the word “flesh,” meaning private parts. This seems more sure because in verse 16, it will add in the words eth kol, or “all.” That verse then is set in contrast to this where only a part of the body is washed.

^{13 (con’t)} in running water;

The Hebrew here says, b’mayim khayim, or “in living water.” The private parts of the person are where life issues from. The living water is a picture of Christ as is specifically noted in John 4 and John 7. It is from Christ where the Living Waters come. And so, a person who so washes himself is a symbolic picture of new life cleansed in Christ’s Living Water. Though it isn’t the kind of thing one would naturally teach openly in Sunday school, it is something that the Lord has placed in His word to show us the marvel of what happens to a person who is cleansed by Christ.

^{13 (con’t)} then he shall be clean.

As we have seen in other passages, everything in verses like this occurs simultaneously. We call on the Lord, we are made spotless, we are made spiritually alive, and we receive the Living Waters of eternal life. At that moment, we are considered justified, sanctified, and purified. We are clean. The same is true with what is pictured in the next two verses…

¹⁴ On the eighth day he shall take for himself two turtledoves or two young pigeons,

On the eighth day, the day of new beginnings, the healed soul is granted the right to come before the Lord, into the sanctuary, in order to receive final atonement. With him, he is to bring two turtledoves or two young pigeons. As we have seen, these birds picture Christ in their simplicity, purity, and humility. Further, the affection of the dove for its mate makes it a splendid picture of Christ who is so affectionate for His people that He came to dwell among them and give Himself for them in order to purify them.

^{14 (con’t)} and come before the Lord, to the door of the tabernacle of meeting, and give them to the priest.

The door of the tent of meeting means the altar of burnt offering. It is that altar which symbolically allows access for the atoned sinner into the Holy Place. There at the altar, which is before, or in the face of the Lord, the person is to give the birds to the priest.

¹⁵ Then the priest shall offer them, the one as a sin offering and the other as a burnt offering.

Both birds picture the work of Christ. One is as a sin-offering for forgiveness of the sins of life. He found the life acceptable, and therefore He then accepts His sin offering in our place. That is seen in several places in Scripture, such as in Hebrews 9:28. The other as a burnt offering as a life wholly offered to God as an acceptable and sweet smelling aroma to Him. That is seen in Ephesians 5:2.

^{15 (con’t)} So the priest shall make atonement for him before the Lord because of his discharge.

The life of sin, pictured by the discharge, is atoned for and covered over. The penalty for that life of sin is transferred to the innocent animal. In picture, the atonement and vicarious death are made by Christ on our behalf. Reconciliation has come; new life has begun.

Cleansed! Cleansed from the defilement I bore
My garments are clean, yes radiant white
I have been purified, cleansed to the core
By the merciful hand of the Lord, all is now right

The sin offering has been made; I am free from guilt
The whole burnt offering has been accepted as well
Christ’s life was offered, and His precious blood was spilt
I am saved and free, no longer condemned to hell

The Lord is gracious; He has done it all for us
He has freed us from our unclean discharge forevermore
All hail the glorious name of Christ Jesus
Now eternally cleansed, and eternally pure

III. Natural Discharges (verses 16-18)

A few things about verse 16, and those to come. First, most commentators say verse 16 is an involuntary emission. Nothing here says that. One commentator I read goes so far as to say –

“…which, though involuntary, might arise from some lustful dream or imagination. But if it was voluntary, and by a man’s own procurement when awake, it was esteemed abominable, and a degree of murder. See Genesis 38:9.” Matthew Poole

That is a complete abuse of what is being relayed in Genesis 38. If you want to know what those verses are saying, watch the sermon. The issue of whether this is voluntary or involuntary is completely irrelevant to what is being conveyed, and why it is being said.

Secondly, these verses are a part of the Law of Moses. They are done. Done means done. What they pictured is now fulfilled. The last thing Christianity needs is a whole bunch more neurotic people than we already have. Legalism has so many people, in so many churches, bound up in its claws that there is a heavy weight of guilt upon people’s shoulders that simply doesn’t need to be there. Understanding that, let’s look at these verses with a view to seeing why this is being mentioned at all.

¹⁶ ‘If any man has an emission of semen, then he shall wash all his body in water, and be unclean until evening.

In this verse, it mentions an emission of semen. The shekavah, or emission, has only been seen in one other account, Exodus 16. It was referring to the layer of dew which evaporated and left behind the manna for the children of Israel. If you want to know what that is about, go watch the sermon.

Now it is used to indicate a shikvat zara, or emission of seed. If someone had one of these, it would render them unclean. They would remain in that state until evening at the time of the new day. That terminology was carefully explained in Leviticus 11 as pointing to the work of Christ. If you missed that sermon, or if you forgot this, go watch the sermon. On a day that ended at 6pm, it didn’t matter if it happened at 8pm and thus it would go on for 22 hours, or if it happened at 5:59 pm and thus last for 1 minute. If evening on that day was 6pm, the uncleanness ended.

But why would an emission of semen render a person unclean? Before answering, this is something that is known to exist in many religions. Ancient Egypt knew this. Islam practices it. Babylonians, Hindus, and so on all knew this. Judaism obviously follows this precept if they adhere to the law. Other religions as well understand this defilement. It is something ingrained in the religious psyche. But is does not carry on to Christianity. Why?

The answer is Christ. The seed of man is how sin travels to the next generation of humans. All people are born of man’s seed, and thus all inherit Adam’s sin through the male. All of these other religions intuitively know there is inherent sin, even if they don’t understand why it is so. This is why circumcision was given to Abraham.

In cutting the male member, it pictured cutting the transfer of sin in humanity. But it was only a picture, a picture of Christ. Christ came born of a woman, but with no human father. Thus He cut the line of sin because no human seed from a father was transmitted to Him. The picture is fulfilled, the requirement in the law is ended. The neurosis can end. We are cleansed when we come to Christ, pictured by the coming of the new day at evening.

For the law-abiding Israelite, he was told to wash all his body in water. This is in contrast to verse 13 which left off the word “all,” showing us that it was speaking of his private parts only there. After washing, he remained unclean until evening. As we saw before, this then is a ceremonial defilement of the conscience. Now, in Christ, our consciences are to be cleansed. We are free from the consciousness of sin, because we are freed from all sin through the work of Christ.

¹⁷ And any garment and any leather on which there is semen, it shall be washed with water, and be unclean until evening.

The Hebrew says, “And all garments and all skin.” The garments are representative of the external appearance of a person, as we saw just a few verses back, as are items of skin. As coverings, they were considered unclean until evening because of the transfer of the seed bearing Adam’s sin. Jude understood this, and was certainly thinking of this verse when he wrote –

“And on some have compassion, making a distinction; ²³ but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.” Jude -22, 23

In type, our coverings are cleansed and purified though the work of Christ, pictured by the evening, or the start of the new day.

*¹⁸ Also, when a woman lies with a man, and there is an emission of semen, they shall bathe in water, and be unclean until evening.

A verse for neurotics if not properly understood. First point. This was not the case at the creation. Nothing is said about this in Genesis 1:28. All it says is, “Then God blessed them, and God said to them, ‘Be fruitful and multiply; fill the earth and subdue it.’” Further, nothing is said of this until this time in history. It is a precept of the law intending to look forward to Christ.

Second point, which so many scholars seem to overlook – it is the emission of semen, and not the act which led to it, that is unclean. The act between the man and his wife (which it must be according to the Bible, in all dispensations and in all circumstances), is never considered either sinful nor to be abstained from, except when mandated by the Lord, under the law, and for specific reasons. The New Testament not only says that the law is done away with, but it further clarifies the truth that the uncleanness from the emission is no longer unclean as well –

“Marriage is honorable among all, and the bed undefiled; but fornicators and adulterers God will judge.” Hebrews 13:4

The marriage bed is undefiled. No defilement results from the marriage bed. But the law says it does. Thus, we have another implicit reference (of the hundreds elsewhere) to the ending of the the law. The man and wife of Israel who had sex resulting in an emission became unclean until sundown in order to teach them of their need for freedom from the law, freedom from uncleanness, and freedom from sin. As there were lots and lots of Israelites, there were lots and lots of folks unclean until evening. They obviously didn’t mind the state of being unclean that much. It was a normal part of their daily lives. So much so, that it was talked about openly. When King Saul was looking for a good time to kill David, a hint of this law is evident at the table he sat at –

Then David hid in the field. And when the New Moon had come, the king sat down to eat the feast. ²⁵ Now the king sat on his seat, as at other times, on a seat by the wall. And Jonathan arose, and Abner sat by Saul’s side, but David’s place was empty. ²⁶ Nevertheless Saul did not say anything that day, for he thought, “Something has happened to him; he is unclean, surely he is unclean.” 1 Samuel 20:24-26

It didn’t matter what reason he thought David was unclean, he simply thought it was so. It was a regular part of the life of an Israelite to be unclean and unable to interact with others at various times. These things had a purpose, and they have served their purpose well if… if we learn what that purpose was. It was to lead us to the knowledge that the law couldn’t save anyone, that it simply showed us how sinful sin really is, and it showed us that we need something else, something better. We need Christ. In Him, all defilement is washed away. In Him, all ills are healed. In Him, there is complete restoration and full redemption. Nothing is lacking, and all is made right.

When we read the law, we are looking at the life of Christ, because He is the fulfillment of the Law. Therefore, let us look to Jesus, the Author and Perfecter of our faith. Let us run the race that is set before us with our eyes on Christ.

Closing Verse: Therefore, having these promises, beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. 2 Corinthians 7:1

Next Week: Leviticus 15:19-33 Some more discharge verses to get through… (Discharging Discharges, Part II) (26^th Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

Discharging Discharges

And the Lord spoke to Moses and Aaron, saying
These are the words to them He was relaying

“Speak to the children of Israel, and say to them:
‘When any man has a discharge from his body
His discharge is unclean
This is how it shall be

And this shall be his uncleanness in regard to his discharge—
Whether his body runs with his discharge, as I address
Or his body is stopped up by his discharge
It is his uncleanness 

Every bed is unclean on which he who has the discharge lies
And everything on which he sits shall be unclean
———-as to you I apprise

And whoever touches his bed shall
Wash his clothes and bathe in water, as I say
And be unclean until evening
At the turn of the new day

He who sits on anything
On which he who has the discharge sat
Shall wash his clothes and bathe in water
And be unclean until evening, yes because of that 

And he who touches the body
Of him who has the discharge shall, as I say
Wash his clothes and bathe in water
And be unclean until evening time of day 

If he who has the discharge spits on him who is clean
Then he shall wash his clothes and bathe in water too
And be unclean until evening
Such as I am instructing you

Any saddle on which he who has the discharge rides
Shall be unclean, and nothing else besides

Whoever touches anything that was under him, as I say
Shall be unclean until evening; the turning of the day

He who carries any of those things
Shall wash his clothes and bathe in water, as well
And be unclean until evening
As to you I now clearly tell 

And whomever the one who has the discharge touches
And has not rinsed his hands in water, as you know
He shall wash his clothes and bathe in water
And be unclean until evening; certainly it shall be so 

The vessel of earth
That he who has the discharge touches, this is not good
[It] shall be broken
And shall be rinsed in water every vessel of wood

‘And when he who has a discharge is cleansed of his discharge
Then he shall count for himself for his cleansing seven days
Wash his clothes, and bathe his body in running water
Then he shall be clean; He has entered a clean phase

On the eighth day he shall take for himself
Two turtledoves or two young pigeons; so he shall obey
And come before the Lord, to the door of the tabernacle of meeting
And give them to the priest, as to you I now say 

Then the priest shall offer them
The one as a sin offering and the other as a burnt offering
So the priest shall make atonement for him
Before the Lord because of his discharge; this his proffering

‘If any man has an emission of semen
Then he shall wash in water all his body
And be unclean until evening
So shall it certainly be

And any garment and any leather
On which there is semen evident
It shall be washed with water
And be unclean until evening; until the day is spent 

Also, when a woman lies with a man
And there is an emission of semen, such is seen
They shall bathe in water
And until evening be unclean

Lord God, it is we who have been unclean
It is we who had walked away from You
Our sins defiled us, only stained garments were seen
Our iniquities stained us through and through

But in Your amazing love, and in your magnificent mercy
You made a way for us to be brought back to You
Through the blood of Christ, ended the great controversy
We have been reconciled! Wonderful things You did do

Hallelujah to Christ our Lord!
Hallelujah to the Purifier of our souls
For each person cleansed by His precious blood
Who have been recorded there in heaven’s rolls

We praise You, our matchless King
We praise You now and for all of our days
To you forever will the saints break forth and sing
And to You, O God, we give all of our praise

Hallelujah and Amen…

Leviticus 14:33-57
Leprosy in the House

Eons ago, I was in a church down the road which I was attending. A guy who also attended there was a mildew specialist. While talking with him about his job, I suddenly remembered this particular passage from Leviticus and the symbolism of it flooded over me in a moment. Right then, I thought, “Now I know exactly what that passage is telling us.”

It’s funny how something like that works. When I got home, I typed up a commentary and posted it on my old website. This was a long time ago, and I never went back and read it until the day I typed this sermon. Lots of stuff on that old site that I have no idea about anymore. But, for the most part, my thoughts, even back then were correct about what we are being shown. Unfortunately, the symbolism was shoddy at best, and so after finishing the study for this sermon, I went back to the old site and deleted the page.

It would be fine for a general understanding of the passage, but with some incorrect pictures, I couldn’t let the thing remain. Studying a passage word by word and verse by verse brings out much more exacting pictures of what the Lord is trying to tell us.

But as I said, the major idea of the passage was correct. It is symbolic of other things that are going on in redemptive history, and all which point to Christ, and our relationship with Him.

Text Verse:Then he said to me, “This is the curse that goes out over the face of the whole earth: ‘Every thief shall be expelled,’ according to this side of the scroll; and, ‘Every perjurer shall be expelled,’ according to that side of it.”

⁴ “I will send out the curse,” says the Lord of hosts;
“It shall enter the house of the thief
And the house of the one who swears falsely by My name.
It shall remain in the midst of his house
And consume it, with its timber and stones.” Zechariah 5:3, 4

In this passage from Zechariah, it speaks of consuming a house, with its timbers and its stones. The same terminology is used back here in Leviticus. The Lord there shows us that sin, in that case thievery and perjury, are what brought about the curse, and that curse results in the destruction of the house. Knowing this gives us a general idea of what is being relayed back here in Leviticus.

The word of the Lord is consistent, and one passage will often lead us to a fuller understanding of other passages. However, we still need to be careful with our evaluations of what is going on, and – as I learned from my old website page on this passage – we need to be sure to not trust everything we read. Something may sound convincing, but it can also have error in it, just like my old page about this very passage.

Everything needs to be checked and verified, and everything needs to be carefully evaluated from time to time, lest our doctrine gets off course. I don’t regret posting that old page. There is a time where we simply need to write about what we know. Even the older Genesis sermons are like this. I can go back and see how quickly I went through them and how much I missed. If I could do the book all over again, I would.

But the evaluation is done and the Lord will judge it with His perfect knowledge of my submissions. What is correct will be worth a reward, and what is incorrect will be burned up and gone. He is the Judge, and so to Him we need to give our very best in all things. But we are His children through faith in Him, and so where we are wrong, He will graciously correct us as a Father would to His own children. I’m glad about that because James 3:1 says that teachers will be held to a stricter judgment. I pray that each thing I submit henceforth is worthy of a thumbs up on that Day.

His word is precious, and its truths are wonderful. Let us cherish it always and hide it deep in our hearts. Great things are to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Leprous House (verse 33-47)

³³ And the Lord spoke to Moses and Aaron, saying:

Like verse 13:1, the address is now again made to both Moses and Aaron. What is ahead discusses defilement and ritual purification of houses. It is a law coming from the Lord, and therefore it is given through the lawgiver, Moses, but it deals with a new section under the leprosy law, including priestly purification, and so Aaron is also addressed. As one can see, Moses and Aaron are jointly addressed at the giving of the laws which concern overall defilement. First of people and of garments, and then of houses.

³⁴ “When you have come into the land of Canaan, which I give you as a possession,

This is the first time that eretz kenaan, or “the land of Canaan” is mentioned in Leviticus. The Lord had promised to bring them to this land in Exodus, and that was based on a previous promise to the patriarchs that their descendants would be returned there. Several times in Exodus, the promise was that the Lord would drive out the inhabitants there. This verse in Leviticus now confirms that this will surely be the case. It is taken as a given that they will enter, they will disposes, and they will dwell there. There is no “if” involved.

The entire passage is based wholly on this future idea then. It is something that will only come to pass in Canaan, and it is one reason why it is listed last in the order of leprosy, but it is not the only reason. The Lord started with leprosy in a person. Then to leprosy in a garment. Now he moves out to leprosy in a household. Each is an expansion of the former thought as is next seen…

^{34 (con’t)} and I put the leprous plague in a house in the land of your possession,

v’natati nega tsaraat – “and I put plague leprosy.” The Lord specifically says that He is the one to put a plague upon the house. Here the Lord claims authority not only over the people, but over their possessions, which extends even to their houses. They were to sanctify themselves, they were to have their garments undefiled, and they were to have their houses kept pure and undefiled as well.

Having said that, throughout Scripture, the Lord often represents as having done things which, through the events of life, He merely permits to be done. In other words, if the symbolism of what is presented is something which the Lord allows, thus He can say, “I have put the leprous plague in a house.”

And then, having said that, it is claimed by ancient Jewish writers that, like the leprosy in the garments, that this is a unique leprosy not found anywhere else. Thus it is a type of divine judgment upon the people of the land for various infractions against the moral code. Whether that is true or not can not be known today. What the leprosy here pictures, however, is clearly symbolic in nature, as will be seen with the verses to come.

³⁵ and he who owns the house comes and tells the priest, saying, ‘It seems to me that there is some plague in the house,’

What is evident here is that even if the person is certain that he has leprosy in his house, as is described by the law, it is not for him to make the determination. I can know that someone in my house has the flu, but we still take him to the doctor who gets out that annoying nasal swab, and does his swipe. After that, a confirmation is made, and the appropriate remedy is prescribed. This is the law because only some have the authority to prescribe medicines. In Israel, only the priest had the authority to confirm the plague and prescribe the cure.

In type, we can see that our sick condition of sin may be known to us, but it is the Lord who confirms that state, and it is He who determines the cure. It is not up to us, but to the Lord, to select the healing remedy or the judgment to be imposed.

³⁶ then the priest shall command that they empty the house, before the priest goes into it to examine the plague, that all that is in the house may not be made unclean; and afterward the priest shall go in to examine the house.

This verse actually takes a bit of consideration. There is leprosy in the house, but the priest has not yet proclaimed the house as such. And so before going in to do so, he gives the command that the entire house be emptied. Anything left in there, after the house is declared unclean, will also be declared unclean.

Therefore, the law, as such, did not consider the leprosy as infectious in and of itself. This kindness of having the goods removed, was to keep from there being unnecessary loss, which would otherwise be the case. However, we can see that because the leprosy was declared as such when the priest says so, this is obviously a symbolic type of plague. In picture, we already know that leprosy indicates sin. Therefore, we can see presented here sins which are open, obvious, and can spread.

³⁷ And he shall examine the plague; and indeed if the plague is on the walls of the house with ingrained streaks, greenish or reddish, which appear to be deep in the wall,

With the house emptied, the priest alone was to examine the plague. In this, he was to look for certain specific signs of infection. The first is ingrained streaks. The word is sheqaarurah, a word found here and nowhere else. Hello and goodbye to it.

There are two possible roots for the word. The first is qara, meaning to tear. Thus it indicates a look as if streaks have been torn from the wall. The second is shaqa, meaning to sink. Thus it would indicate depressions in the wall.

This affliction of the wall then corresponds to the affliction of the leper in verse 13:3, where the leprosy was deeper than the skin. And so either way, these depressions will be greenish or reddish. The word “greenish” is yeraqraq. It was first seen in verse 13:49. It is believed to give the sense of having a yellowish tone to it rather than being fully green. Although it is such a rare word that there is disagreement on this. The last use of it is in Psalm 68 when describing gold, and so it probably means either yellowish or glistening.

The word “reddish” is adamdam. It has been seen five times so far in the Bible, since verse 13:19. This is now the sixth and last time it will be seen. You can bid this word adieu. Finally, it says that the streaks appear to be deep in the wall. The word is shaphal, and it was first seen in 13:20. In all, this matches the infection of leprosy in man. It is symbolic of an infection which is displayed in unclean works. There is a turning, or a perversion of what should exist.

³⁸ then the priest shall go out of the house, to the door of the house, and shut up the house seven days.

This corresponds to shutting up the leper or the leprous garment. An interval is given to determine if any change has taken place.

³⁹ And the priest shall come again on the seventh day and look; and indeed if the plague has spread on the walls of the house,

In the case of it having spread, the same thing is noted as for the leper or the leprous garment…

⁴⁰ then the priest shall command that they take away the stones in which is the plague, and they shall cast them into an unclean place outside the city.

There is a pronouncement of uncleanness. However, it is not total. Rather, there is a hoped-for remedy to the situation, which is to merely remove any plagued stones, and cast them to a place set apart as unclean, and which is outside the city.

The word for “take away,” as in taking away the stones, is a new word, khalats. It gives the sense of pulling off, but it is normally used in the Bible as being armed, or prepared for battle. The reason is that a person is being pulled off regular life when being counted among the ranks of the army. In the case of these stones, they are being pulled off from what they were purposed for – a home which was to be a clean place – and they are to be cast into a place which is unclean. Being in an unclean place, they would never again be of use for any purpose.

⁴¹ And he shall cause the house to be scraped inside, all around, and the dust that they scrape off they shall pour out in an unclean place outside the city.

Here we have another new word, qatsa, or scrape. It will only be seen here and in Ezekiel 46:22 where it is translated as corner. Like this, a second new word, qatsah, is also used. It is very similar to the other word, with a meaning to cut off or scrape off.

What is to happen here is that the entire inside of the house was to be scraped. The house has had a leprous plague, and thus the inside is unclean, just as the furniture would have been if it was still inside. By removing the infected rocks first, no other rocks would be deemed unclean. Such would not be the case if the house was scraped first. If that was the case, then all the rock walls would be considered unclean.

So, 1) remove the infection, and then, 2) remove that which had been defiled by it. Everything is scraped, and then, 3) even the aphar or dust had to then be taken outside the city to an unclean place and poured out. The word aphar, or dust is the same as that used in Genesis 2:7 when man was formed from the aphar, or dust of the earth. The words of this verse can be tasted in Jesus’ words to His disciples –

“But whatever city you enter, and they do not receive you, go out into its streets and say, ¹¹ ‘The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you.’ ¹² But I say to you that it will be more tolerable in that Day for Sodom than for that city.” Luke 10:10-12

The very dust from which man was taken which is defiled by sin will be scraped off as unclean, and it will be cast into an unclean place where there is only destruction.

⁴² Then they shall take other stones and put them in the place of those stones, and he shall take other mortar and plaster the house.

The Hebrew reads, “And they shall take stones other and put them in the place the stones, and dust other he shall take and overlay the house.” The word for “plaster” is a new one, tuakh. It means to overlay, overspread, besmear, and so forth.

What needs to be seen here is that the term brick has not been used at any time. A brick is something made by man. But abanim, or stones, and aphar, or dust, are both made by God. Certainly a picture is being made here, or it would have surely said, the stones or the bricks.

What is also necessary to highlight is that there are eight verbs used in this process in verses 40-42. Six are plural – “they shall take & they shall cast” of verse 40; “they shall scrape & they shall pour” of verse 41; “they shall take & they shall put” of verse 42. Two are singular – “he shall take & he shall plaster” in verse 42.

⁴³ “Now if the plague comes back and breaks out in the house, after he has taken away the stones, after he has scraped the house, and after it is plastered,

Here the word parakh or blossom is used as it was several times in Chapter 13. If the plague blossoms again after the remedial actions were taken…

⁴⁴ then the priest shall come and look; and indeed if the plague has spread in the house, it is an active leprosy in the house. It is unclean.

No time-frame is given here, but verse 48 implies that the house was again shut up after the re-plastering for a set time, after which another inspection was to be made. This would be the end of the third period of seven days. If at this time the plague returned, just like in a garment, the leprosy was considered maar or active. It is the same word used in verses 13:51 & 52 concerning the malignant leprosy of the garments. If this was the case, the house was to be declared unclean. And if unclean…

⁴⁵ And he shall break down the house, its stones, its timber, and all the plaster of the house, and he shall carry them outside the city to an unclean place.

The action here is the same as condemning a leper as unclean and thus being excluded from the camp, or for a garment where the plague reappears and which is then to be destroyed.

⁴⁶ Moreover he who goes into the house at all while it is shut up shall be unclean until evening.

This corresponds to verse 11:39 where a person who touches a dead animal is unclean until evening. A house which had been declared leprous conveyed its unclean state to any who entered it, but it was an uncleanness of such a slight nature that it ceased in the evening.

As we have seen, if someone went in at 7am or 5pm, the same uncleanness lasted only until the evening. As we saw before, this term, “until the evening,” looks forward to the work of Christ in the believer. At the end of the age, all defilement will cease, whether a person came to Him on the day of Firstfruits after His resurrection, or 1 second before the rapture. There is a set time where all will be declared fully cleansed actually, just as we are now in Christ positionally.

⁴⁷ And he who lies down in the house shall wash his clothes, and he who eats in the house shall wash his clothes.

The same defilement for eating the carcass of an animal that dies naturally, or carrying such a carcass (11:40) is seen here. What verses 46 & 47 show us is that there is no consideration of infection, but rather there is merely symbolic uncleanness which results from these actions.

And in reality, it is the law itself which makes the people unclean through their actions. If the law did not say this, then there would be nothing to declare them unclean. Once the law was introduced though, uncleanness for such a thing caused the defilement to be considered. Thus, this is showing us, as it has continuously, that the law itself, and all of its precepts, are merely pointing to spiritual truths about moral uncleanness in the world around us.

There is leprosy in the house, a cancer is seen
It is one which must be made known and then treated
It has streaked the walls reddish and green
If it isn’t taken care of, we will all become unseated

Let us remove the stones which carry the infection
And send them off to an unclean place
They have been identified through a process of detection
And we need to remove every leprous trace

And then let us fill in the void with stones that are new
And cover them with that which is holy and sound
In this, we will be acting in a manner true
And in our home, purity will again be found

II. The Leprous House Explained

A house is something in which people dwell. For Israel of old, the house was a place for home and family, meals and memories, sleeping and swapping stories. If a leprous sore was found in it, the actions required by the law were taken. These were, like everything we have seen, simply pictures of spiritual things.

In the New Covenant of Christ, a house represents on a smaller scale, the local church. Quite a few times, Paul mentions in his letters to greet the saints who meet in this house or that. Thus the house was the place of meeting. On a larger scale, the house of God speaks of the church as a whole. It is the smaller houses to which these pictures are directed. Even today, we often hear people say, “We’re off to the house of God” when speaking of the Superior Word, Sarasota’s precious local church.

The land of Canaan symbolizes the land possessed by the Lord. It is where the people of God live. This then is any place where the people of God now congregate as a church. In such a place, churches take root and meet. But it is certain that everywhere they meet, a plague of sin is bound to appear.

This type of sin is obvious, it is marked by certain traits which cannot be hidden, and it is a deep infection, all indicated by the words describing it. It is one that tears at the church and causes it to sink into a state of unholiness rather than purity.

Reading the seven letters to the seven churches of Revelation shows us this quite clearly. The infection sets in, and the Lord warns that it needs to be excised. When such an infection then arises, it needs to be isolated. In 1 Corinthians 5, Paul instructed the church about a member who was engaged in sexual immorality.

When such a plague is identified, it is to be shut up and evaluated. In Israel, the priest using the law as his guide would do his evaluation. In the church, the Lord, through His word identifies that which is plagued.

The fact is that a person in Israel could simply ignore the plague and let it fester, and nobody else would be any the wiser. This doesn’t negate the plague’s existence, it simply means that the person refuses to acknowledge what is obvious. This would be most of the mainstream churches of this day. They will eventually be dealt with. They will be destroyed entirely, to their last stone and timber. All will be cast into the burning Lake of Fire. It’s a sad commentary on what will be the fate of many churches which have ignored the word of the Lord.

But for the church that identifies and isolates such a plague, it is to be evaluated. If there is repentance, reflected in the non-spreading of the plague, then the house is clean. If there is not, then the stones are to be removed – back to 1 Corinthians 5:12, 13 –

“For what have I to do with judging those also who are outside? Do you not judge those who are inside? ¹³ But those who are outside God judges. Therefore “put away from yourselves the evil person.”

How do know this is correct? Because in the New Testament, stones are equated with people, such as in 1 Peter 2:4, 5 –

“Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, ⁵ you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ.” 1 Peter 2:4, 5

A church is a house; people are stones from which it is made. When the stones have a plague, they are to be removed. As I said, only the word abanim, or “stones,” and the word aphar, or “dust” are used here. These are created by God. They are His, and thus there is symbolically no works involved in the process of building His house. Christ determines what His house is constructed of.

When people are filled with unrepentant sin, they are to be excised from the church. After that, the church is to be given instructions in what necessitated the removal of the offenders, symbolized by the removal of the defiled plaster. After that, the church can add its replacement stones and be re-covered with sound doctrine.

However, there is the obvious possibility that the problem is systemic. The doctrine is unsound, the infection is too deep. Such a church is of no value to the Lord. It will have its lampstand removed, it will be destroyed, it along with all who are in it. They will be sent to an unclean place. This is true with the church that doesn’t reveal it’s leprous plague as well.

As I said, a person could have such a plague in his house and ignore it. That doesn’t negate the unclean state of it, nor does it negate the Lord’s judgment. Hiding unrepentant sin in a church is no different than exposing it openly for all to see. In the end, the infection will be destroyed.

This process explains the use of the plural and singular verbs in verses 40-42. The church as a whole removes the stones, or expels the offenders. They together remove any offending doctrine and begin again with a clean slate, even bringing in new members. This is reflected by the use of the plural in 1 Corinthians 5, for example. As a church, they are to do these things. It also fits with Jesus speaking to the church as a whole in the letters to the seven churches.

However, the elder of the church is responsible for ensuring that the new direction is sound, symbolized by the taking of the mortar and the plastering of the house. This is reflected in the pastoral epistles where the words of doctrine and instruction are provided for the one responsible for these matters. In the end, the one responsible for the working of the church will have his church destroyed if he does not take care of the lingering infections in it.

Lord, our house has a cancer, sin infects this place
We know what we need to do, so help us as we do what is right
If we fail, from us You shall surely turn Your face
And upon us will come a pall, like the blackness of the night

Help us to be strong and stand against this sin
No matter what the world says, this is what is right
Against the evil infection, we are sure to win
If we hold fast to Your word; our guiding light

And when we have taken care of what needs to be done
May our doctrine be pure and never fail us
May we proclaim the grace of the giving of Your Son
And hold to the holiness found in the Lord Jesus

III. The Ritual of Purification (verses 48-57)

⁴⁸ “But if the priest comes in and examines it, and indeed the plague has not spread in the house after the house was plastered, then the priest shall pronounce the house clean, because the plague is healed.

Hallelujah! The period for inspection has passed, and no indication of a spreading plague is found. Instead it is healed. This is now the last time that the word pasah, or spread, is found in Scripture. It was introduced in verse 13:5, and astonishingly, it has been seen 22 times since. But now we say sayonara to it. The house is healed, and so it is declared clean by the priest. With this good news, comes the same ritual which was seen for the cleansed leper…

⁴⁹ And he shall take, to cleanse the house, two birds, cedar wood, scarlet, and hyssop.

This verse is very similar to verse 14:4. The only major difference is the birds there are described as alive and clean. This however is now understood, and thus unnecessary. The same pictures for the same things, and having the same meanings are seen in these items.

⁵⁰ Then he shall kill one of the birds in an earthen vessel over running water;

This verse corresponds directly to verse 14:5.

⁵¹ and he shall take the cedar wood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird and in the running water, and sprinkle the house seven times.

Though not in the same order of items mentioned in verse 6, the same procedures are followed here that were followed then. Everything here carries the same marvelous symbolism of the cleansing ritual we looked at then, and which encompassed verses 1-9. If you didn’t see that sermon, your instructions for this afternoon should be clear… go catch up.

⁵² And he shall cleanse the house with the blood of the bird and the running water and the living bird, with the cedar wood, the hyssop, and the scarlet.

In verse 7, the leper was sprinkled seven times. Here the house is sprinkled seven times. But the same symbolism carries through for the cleansed leper as is now seen for the cleansed house.

⁵³ Then he shall let the living bird loose outside the city in the open field, and make atonement for the house, and it shall be clean.

The wonderful letting loose of the second bird, and all the marvel it pictures, is seen for the house as well as for the leper. The bird is loosed in the open, atonement is made for the house, and it is declared clean. The infection is healed, the doctrine of the church is sound, its members are pure, and the Lord accepts them, having died for them and carried their sins away.

In this, there is truly the sense of at-one-ment which is implied by the term atonement. There was a rift, the rift is healed, and a sense of unity between the Lord and His church is realized. It is symbolized in this purification ritual which was explained in detail in the sermon on verses 1-9.

⁵⁴ “This is the law for any leprous sore and scale,

This and the next three verses are a summary of everything which has been seen in chapters 13 & 14. The sore is noted all the way through verses 13:2-46, but the scale is noted solely between verses 13:31-37 where it is mentioned 13 times in just those few verses.

⁵⁵ for the leprosy of a garment and of a house,

The leprosy of a garment is found in verses 13:47-59, and that of a house comprises most of our verses here in this sermon.

⁵⁶ for a swelling and a scab and a bright spot,

These symptoms are a repeat of verse 13:2.

*⁵⁷ to teach when it is unclean and when it is clean. This is the law of leprosy.”

This final verse is given as a note of closing over a matter which is obviously very on the mind of the Lord. A total of 116 verses have been dedicated to these two chapters to teach Israel a lesson concerning obedience to strict rules of maintaining holiness in the congregation, separating that which is pure from that which is defiled. But as we have seen, these things are mere shadows and types of real, spiritual infections which come up among people as individuals and as groups.

The obvious thing that we see here in these two chapters is that the Lord has no tolerance of sin. He calls it a leprosy, He calls one infected with it a leper, He gives instructions on what to do to excise it, and if those instructions are not followed, He tells what the final remedy is – banishment from the people of God if a saved person; destruction if an unsaved person.

The pictures have been exact, the wording has been precise, and the consequences for our disobedience are sure to come. My heart goes out to you today. If you are engaged in sin; if your life is being lived contrary to the word of God; and if you think that you have hidden it well enough to fool the Lord, you are mistaken. You are a leper and you are unclean. The Lord will search you out, and He will expose your infection.

I plead with you now to take heed to these past two chapters and to come to the Lord for healing. If you have been saved, return to Him. If you have never called on Him, do so today. He truly loves you, and He truly desires the best for you – and your sin is not what He desires. Come to the cross and be restored through the blood of Christ.

Closing Verse: The curse of the Lord is on the house of the wicked,
But He blesses the home of the just.
³⁴ Surely He scorns the scornful,
But gives grace to the humble.
³⁵ The wise shall inherit glory,
But shame shall be the legacy of fools. Proverbs 3:33-35

Next Week: Leviticus 15:1-18 You just gotta know these verses will be a whole heap of fun… (Discharging Discharges, Part 1) (25^th Leviticus Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.

Leprosy in the House

And the Lord spoke to Moses and Aaron, saying:
These are the words to them he was relaying

“When you have come into the land of Canaan
Which I give you as a possession, so I say
And I put the leprous plague in a house
In the land of your possession, a plague arises some given day

And he who owns the house comes
And tells the priest, saying
‘It seems to me that there is some plague in the house
Yes, to him is this thought he is relaying

Then the priest shall command that the house they empty
Before the priest goes into it to examine the plague
———-even the pet mouse
That all that is in the house may not be made unclean
And afterward the priest shall go in to examine the house 

And he shall examine the plague
And indeed if the plague is on the walls of the house, this is his call
With ingrained streaks, greenish or reddish
Which appear to be deep in the wall 

Then the priest shall go out of the house; inside no one stays
To the door of the house, and shut up the house seven days 

And the priest shall come again
On the seventh day and look
And indeed if the plague has spread
On the walls of the house according to his book

Then the priest shall command that they take away
The stones in which is the plague, on those stones having no pity
And they shall cast them into an unclean place
Outside the city 

And he shall cause the house to be scraped inside all around
And the dust that they scrape off, every little bitty
They shall pour out in an unclean place
Outside the city 

Then they shall take other stones
And put them in the place of those stones as well
And he shall take other mortar and plaster the house
So to you, I now these instructions tell

“Now if the plague comes back and breaks out in the house
After he has taken away the stones, as instructed to do
After he has scraped the house
And after it is plastered too

Then the priest shall come and look
And indeed if the plague has spread in the house,
———-Oh! What does it mean?
It is an active leprosy in the house
It is unclean

And he shall break down the house
Its stones, its timber, and such in this case
And all the plaster of the house
And he shall carry them outside the city to an unclean place 

Moreover he who goes into the house, yes inside he is seen
At all while it is shut up shall be until evening unclean

And he who lies down in the house shall wash his clothes
So he shall do
And he who eats in the house shall wash his clothes
He shall do as I am instructing you

“But if the priest comes in and examines it
And indeed the plague has not spread in the house; so it is revealed
After the house was plastered
Then the priest shall pronounce the house clean
———-because the plague is healed 

And he shall take, to cleanse the house; so he shall do
Two birds, cedar wood, scarlet, and hyssop too

Then he shall kill one of the birds in an earthen vessel
———-over running water
And he shall take the cedar wood, the hyssop, the scarlet
———–and the living bird
And dip them in the blood of the slain bird
And in the running water, and sprinkle the house seven times
———-According to this word

And he shall cleanse the house
With the blood of the bird, as to you I tell
And the running water and the living bird
With the cedar wood, the hyssop, and the scarlet as well 

Then he shall let the living bird loose
Outside the city in the open field
And make atonement for the house
And it shall be clean; yes it is healed

“This is the law for any leprous sore and scale
For the leprosy of a garment and of a house, when it is seen
For a swelling and a scab and a bright spot
To teach when it is unclean and when it is clean

This is the law of leprosy
This is how it is to be

Lord God, help us to keep our house holy and pure
Keep defilement away through doctrine sound and true
Please guide us as we take the path which is sure
And stay obedient to Your word, and to You

Should sin come and defile our house
Should an infection arise in this sacred place
Help us to be sure the infection to douse
So that You will again turn to us Your face

We are prone to wander, it is true
But through Your word we have a light shining bright
May we cherish this guide lovingly given by You
And to its precepts which direct us aright

Glory to You in the highest our great and precious Lord
Hallelujah to You for Your superior word

Hallelujah and Amen…