Leviticus

Leviticus 14:1-9
Set Free in and Open Field

When you think of the movie The Sound of Music, surely what must come to mind before anything else is the moment where Julie Andrews spreads out her arms on the open field of the mountaintop. There is a feeling of freedom when you’re in an open space like that. No matter how far you stretch your arms, there is always more room to do so. The heart can feel a sense of satisfaction like no other in such a spot.

David wrote about that several times, noting that the Lord delivered him and brought him out into a broad place. Although the verses today might seem curious, and we might feel a tweak of sadness as we see one bird killed and another dipped into the blood of the dead bird, we still must certainly get a feeling of relief when we read about the remaining bird being set free.

I know I do. Every time that I have read that verse, I get a happy sensation. There is freedom and there is the chance to live anew in that freedom. What a blessed little bird! But the question is, what does all of this mean? It does seem rather odd, but the Lord decided these things, and all things, as we know, look forward to the Person and work of Christ. So all we need to do is take things slowly and carefully, and all will be revealed. There is a leper who is healed, and there is a need for cleansing. This much we know just from a cursory reading of the verses.

Text 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

There is a person who is healed, there is a priest who inspects, and who then performs a ritual, and then there is the cleansed person who is asked to do certain things after he is pronounced clean. Sounds like a fun study, does it not? I don’t know about you, but I was as excited as a Mexican jumping bean to get into these verses and study them as I had never done before. At the end of the day (which was a long day of study and contemplation), I was both tired and yet perfectly happy with the hours spent looking into what is presented here. Even the part about shaving the beard.

It’s not something I would personally look forward to, and so I’m glad these things are fulfilled in Christ. Unless I get the thing caught in a hammer drill again, I plan on keeping this one a long, long time. Oh, have I never told you about that? Well, I will do so and then we will get into this marvelous set of verses. Great stuff is 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. When the Leprosy is Healed in the Leper (verses 1-9)

Then the Lord spoke to Moses, saying,

Despite Aaron being the high priest, and having been addressed along with Moses at the beginning of the last major section, which comprised all of Chapter 13, the Lord now speaks only to Moses. Unlike the last section which dealt with identifying leprous outbreaks, this section deals with the purification rituals. They are words of law, and thus Moses, the lawgiver receives them. This is seen in the next words…

² “This shall be the law of the leper for the day of his cleansing:

A couple things need to be seen here. First, this is referring to a person who is unclean because of leprosy, which as we saw is a picture of defilement from sin. He was unclean, and thus was separated from the Lord’s people. The leprous plagues, as we have seen, picture various types of people caught in various types of sin.

Secondly, from the outset the priest had nothing to do with the cleansing of the leper. He was unclean with leprosy, and now his condition has apparently changed. He was outside of fellowship, and now he is hopefully to be accepted into it. He had a plague which pictured sin and separation, and now he seems to be healed. This was all apart from the priest’s ability to cleanse.

As I explained in chapter 13, the word or, meaning skin, is used 99 times in the Bible, and yet 46 of them were mentioned in that one chapter. The or is the covering of the man. Having an affliction in the skin then was an outward sign of uncleanness. As you saw, it signified an uncleanness which pictures sin in man; a plague of death. Now, the word “skin” is never mentioned in chapter 14. There is life and health, leading to spiritual restoration.

^2 (con’t) He shall be brought to the priest.

The healing precedes the inspection. The priest is not the healer, but rather the Lord is. It is the priest’s job to determine if the person is actually healed and then to perform the purification rites. The Lord, in fact, healed the man, but he was then sent to the priest according to the law.

³ And the priest shall go out of the camp,

Verse 2 said that he was to be brought to the priest, but this only means in the sense of inspection, not in the sense of the leper’s previous locality. The leper would be brought from his place of seclusion, as defined in verse 13:46, to a place near the camp.

It is to this place that the priest would go to outside of the camp in order to meet the leper, not the other way around. Until the leper is declared clean, he is not only separate from the priest, meaning the sanctuary as well, but he has been kept from the entire assembly, outside of the camp and outside of fellowship.

^3 (con’t) and the priest shall examine him; 

In the decided location, the priest is to inspect the leper. It is an inspection of the eye. He is to look over the person, and to make his evaluation based on what he sees, as the word raah implies.

^3 (con’t) and indeed, if the leprosy is healed in the leper,

The word says, v’hinneh nirpa nega ha’tsaraat min ha’tsarua – “And behold! (If) be healed the plague the leprosy from the leper.” The words are excited and sure. The priest has looked, and his eyes have beheld the work of the Lord. The word for healing is rapha. It is the word used when the Lord claimed a special title for Himself in Exodus 15. There He said –

“If you diligently heed the voice of the Lord your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the Lord who heals you.” Exodus 15:26

This is seen now. The priest has gone forth not to heal, but to determine if healing has taken place. Yehovah Rapha, or the Lord who Heals, is the One who accomplishes the healing. If the leper is so healed, a particular ritual is to be conducted. It is a ritual which is actually a parable being expressed through action.

⁴ then the priest shall command to take for him who is to be cleansed two living and clean birds,

It must be noted that this ritual by the priest is conducted outside of the camp, before the man is allowed to come in. Though healed, he is not yet cleansed. The cleansing of the once-leprous person takes on two distinct parts. The first is cleansing to come into the camp. This is seen in verses 4-8. Only after that will he then be purified to come to the sanctuary where he will perform his own sacrifices for complete restoration.

The priest now commands to bring shete tsiporim khayot tehorot, or “two birds living (and) clean.” However, no particular bird is described. The word for bird, tsippor, is the basis for the name of Moses’ wife, Tsipporah. The tsippor is used elsewhere as a picture of those who are joined as the people of God, and thus those in the church – be it Old or New Testament. The 84th psalm shows that the bird can find a home where the Lord dwells –

“Even the sparrow has found a home,
And the swallow a nest for herself,
Where she may lay her young—
Even Your altars, O Lord of hosts,
My King and my God.” Psalm 84:3

Jesus gives the same basic idea in the New Testament –

“Then He said, “’What is the kingdom of God like? And to what shall I compare it? ¹⁹ It is like a mustard seed, which a man took and put in his garden; and it grew and became a large tree, and the birds of the air nested in its branches.'” Luke 13:18, 19

The use of the bird for cleansing then is to signify acceptance into the people of the Lord.

^4 (con’t) cedar wood,

Along with the two clean birds, he is to bring ets eretz, or wood cedar. The cedar is introduced into the Bible here. The word is derived from a root which means to be firm, or strong. It is the same word used to describe the cedars of Lebanon and even the cedars of God in Psalm 80. Thus they are large, magnificent, firmly fixed trees.

^4 (con’t) scarlet,

u-sh’ni tolaat, or “and scarlet (of the) crimson grub worm,” is to be brought. The implication is scarlet yarn. Two words here are used to describe the color. The first is shani, which means “scarlet.” The second is tola. This is actually a worm known as the crimson-grub. However, it is used only in this manner concerning the color from it, and cloths dyed with it.

Taken together, they are translated as “scarlet,” but implying the scarlet which comes from the tola or grub worm. The double words “implies that to strike this color the wool or cloth was twice dipped” (Clarke). The scarlet, or red, in the Bible pictures and symbolizes war, blood, and/or judgment. In this case, it is judgment, as in judgment on sin.

^4 (con’t) and hyssop.

And finally, ezov, or hyssop, is to accompany these things. The word hyssop that we use today comes from the Hebrew through the Greek. In Greek, it is hussopos, and this is a transliteration from the Hebrew ezov. You can hear the similarity ezov/hyssopos/hyssop. It is an herb native to the Middle East and elsewhere. It has antiseptic, cough relieving, and expectorant properties.

Because of this, it is used as an aromatic herb and for medicine. It is a brightly colored shrub with dark green leaves. During the summer, it produces bunches of pink, blue, or, more rarely, white fragrant flowers. It is contrasted to the cedar in 1 Kings 4, showing its diminutive size –

“He spoke three thousand proverbs, and his songs were one thousand and five. ³³ Also he spoke of trees, from the cedar tree of Lebanon even to the hyssop that springs out of the wall; he spoke also of animals, of birds, of creeping things, and of fish.” 1 Kings 4:32, 33

⁵ And the priest shall command that one of the birds be killed

“And shall command the priest and slaughter the bird the one.” As has been seen, and as will be seen throughout Scripture, there is no cleansing without the shedding of blood. Likewise, there is no atonement without the shedding of blood. In order for there to be purification, something must die. In this case, one of the birds is slaughtered for the once-leprous man to be cleansed. This first bird is to be slaughtered…

^5 (con’t) in an earthen vessel

el keli kherets, or “to a vessel earthen.” This is the only acceptable vessel for the rite. It cannot be gold, it cannot be silver, it cannot be bronze. It must be in an earthen vessel alone.

^5 (con’t) over running water.

al mayim khayim – “over water living.” The English translation is a bit misleading. The water wasn’t running as the bird was killed. Rather, living water signifies water from a spring as it comes forth from the ground. Thus the water in the bowl is to be living water, and into it, the blood of the bird was to drip and mix. The symbolic meaning is that the water was pure, having come up from the earth, and without having gathered any impurities.

⁶ As for the living bird, he shall take it, the cedar wood and the scarlet and the hyssop, and dip them and the living bird in the blood of the bird that was killed over the running water.

Ancient sources state that the wings and the tail of the living bird were extended. And then, while in this position, it was tied together lengthwise with the bundle of hyssop and the cedar wood, and then dipped into the blood and water in the earthen dish. The word for dip is tabal. It means to dip or plunge. It comes from a primitive root meaning to immerse. It is, for example, used of Naaman the Syrian going into the Jordan seven times in order to be purified of his leprosy. Thus, it is an immersion. The entire handful of contents was dipped into the earthen vessel of living water.

⁷ And he shall sprinkle it seven times on him who is to be cleansed from the leprosy,

There are several traditions concerning this sprinkling. One says it was on the covering over the face of the leper, one says it was on his forehead, and one says it was on the back of his hand. The Bible doesn’t say, and so that is completely irrelevant. All the Bible is concerned with is that he is to be sprinkled seven times. Seven is, as we have seen many times, the number of spiritual perfection. The sprinkling is something that it referred to and explained in the book of Hebrews –

For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, scarlet wool, and hyssop, and sprinkled both the book itself and all the people, ²⁰ saying, “This is the blood of the covenant which God has commanded you.” ²¹ Then likewise he sprinkled with blood both the tabernacle and all the vessels of the ministry. ²² And according to the law almost all things are purified with blood, and without shedding of blood there is no remission. Hebrews 9:19-22

^{7  (con’t)} and shall pronounce him clean,

Once the rite of sprinkling is accomplished, the leper is then pronounced clean. The word taher signifies that which is purified. Once this is accomplished, then a marvelous rite of freedom is conducted…

^{7  (con’t)} and shall let the living bird loose in the open field.

The living bird which went through something that was certainly traumatic in the extreme for it, is set free in the sadeh, or open field. This word comes from an unused root which means “to spread out,” and thus it is an open space.

⁸ He who is to be cleansed shall wash his clothes,

The word for wash is kebes. It means to trample, and thus to wash by stamping with the feet, as in the fulling process. This was the first step of his own personal preparedness for returning to life within the camp.

^8 (con’t) shave off all his hair,

The next step is to shave off all of his hair. Hair in the Bible, as we have seen many times, signifies awareness, but especially an awareness of sin. Every bit of his hair is to be shaven, and this is given in greater detail in verse 9. After this…

^8 (con’t) and wash himself in water,

A bath for the body is in order…

^8 (con’t) that he may be clean.

v’taher – “and pure.” Each step is in preparation for the wondrous moment of rejoining the people of God. He is to do these things and then…

^8 (con’t) After that he shall come into the camp, and shall stay outside his tent seven days.

The reason for this isn’t stated, but it seems obvious that it was to keep him from any type of defilement which could occur and thus interrupt his own purification process.

⁹ But on the seventh day he shall shave all the hair

On the seventh day, after a week in his purification, the person is to shave again. This time it is defined first as all the hair…

^9 (con’t) off his head

The word for head is rosh. It comes from a root meaning “to shake,” as the head is that part which is most easily shaken.

^9 (con’t)and his beard

As we saw in the previous chapter, the zaqan, or beard comes from the verb zaqen, which means to be or become old, and so it can be translated as “old man.”

^9 (con’t) and his eyebrows

The gav, or eyebrow, is introduced here, and this is the only time it is used to describe the brow of the eye. It simply means “rim.” It comes from a root which means “to hollow” or “to curve.” Thus it is the curves of the eyes. As this is the only instance where this is used to speak of the brow of the eye, it is actually the eyes which are the subject here. One doesn’t actually shave their eye, but they will shave the brow of the eye.

^9 (con’t) —all his hair he shall shave off.

Again, hair indicates an awareness, specifically that of sin. All of the evident hair is to be shaven.

^9 (con’t) He shall wash his clothes and wash his body in water,

After the shaving, the clothes and the body are washed, and then…

*^9 (fin) and he shall be clean.

The man plagued with leprosy is now clean. He is not yet through with the requirements he is expected to deal with, but he is now considered fully accepted into the community, and he can now proceed to the sanctuary as any other Israelite could do.

Healed from leprosy, clean and pure
I am ready to enter into a new life with my Lord
I have been cleansed, and that is sure
No longer alienated; so says the word

Freed from sin, I am whole once again
Cleansed by God and granted new life in my Lord
I have been justified and sanctified among the sons of men
Cleansed by the washing of water through the word

It is all by the grace of God that this has come about
I am free from what once confined me
Through the death of Another, I am purified, no doubt
Thank God for Christ Jesus who has set me free

II. Pictures of Christ

Here we have a passage which seems so odd, and so obscure to our modern senses, that it is actually completely foreign to anything we would consider as necessary after getting over a skin disease. But if we just remember what those skin diseases pictured in the previous chapter, then we can again look at these verses and know that we are being given more pictures.

If the leprosy was a picture of sin and death, then this must be picturing purification from that. First, we need to remember that the healing of the leprosy comes from the Lord. It did not come from a doctor or a priest. As the priest is the mediator for the people on behalf of God, and as our true Mediator is Christ, then we can make the obvious connection that the Lord is filling several roles at once.

Thus, this means that what is happening here is a process which, even though it is occurring in a set order, actually may have many aspects occurring simultaneously. Just as when a person believes in Christ, they are saved, they are justified, they are sanctified, and they are sealed with the Holy Spirit all at one time. So it is with what is occurring in these verses. A process is taking place which pictures another process in us; one that occurs instantaneously.

It needs to be noted that the killing of the live bird here does not actually denote a true sacrifice. That will be detailed in the following verses next week. However, at the same time, it pictures the same things as a true sacrifice. And so in this case, there is a representation of the state in which the leper had legally been, and it signifies what would have happened to him if there was no remedy for his affliction to be found.

But a cure was found and, as I said, it is represented by the same things which marks a true sacrifice under the law. There is the truth that one takes the place of another. This will become evident as we go on.

The person who has the leprous plague is healed; the person who is plagued with sin is healed. It is the Lord who heals. This is the person who comes to Christ by faith in His finished work. The priest, Christ, examines him, and indeed, the Lord has healed him. Christ is Yehovah Rapha, the Lord who heals. The malady of the skin which was seen 46 times in the previous chapter is no longer mentioned. There is life and health, signifying spiritual renewal.

We are told that the priest went outside the camp to meet the leper, the sinner, and all of the rites of purification by the priest are done outside of the camp. Christ left heaven in order to meet with sinners. He assumed a human nature, and came forth from His Father, going into the world to save them. Likewise, Hebrews 13:11 says that Christ suffered outside the camp, meaning Jerusalem, in order to sanctify the people with His own blood.

It is there that the priest meets with the one who is to be cleansed of leprosy; it is there where Christ meets the one who is to be purified from sin. Such is the Lord who is ready to meet with sinners. There, in his still-defiled state, the leper and the sinner are inspected. As the priest inspects the leper, Christ so reads the hearts and minds of he who calls out to Him.

And so there, at the inspection it says, “And behold! (If) be healed the plague the leprosy from the leper.” That is equated directly to, “And behold! He is cured from his sin.” He has believed in Christ. Christ has inspected, and Christ has determined.

In acknowledgment of the clean state, a ritual is now conducted which pictures the work of Christ, and it is a work of Christ which is now realized in the believer. As I said, though these are done in an order here in Leviticus, they are symbolic of that which happens at once in the believer.

Two living birds, cedar wood, scarlet and hyssop are brought at the priest’s command. The two living birds both picture Christ. The cedar wood pictures Christ, and the hyssop pictures… Christ. The pictures, however, like all such things, picture Christ on behalf of His people, and thus it is a process which includes those “in Christ.”

As I said, the bird elsewhere in the Bible symbolizes those who are joined as the people of God. The two birds are described as living and clean. It is an obvious picture of Christ who is alone without sin. He is Life, and he is Purity. Why there are two birds will be seen as we progress.

Along with the two birds is ets eretz, or wood cedar. The word signifies firm or strong. What is occurring in this rite is something permanent. It carries the strength of the process. It is symbolic of Christ who is the strength of God for salvation. As Paul says in Romans 5 –

“For when we were still without strength, in due time Christ died for the ungodly.” Romans 5:6

The sh’ni tolaat, or scarlet of the crimson grub worm, pictures Christ who is described by the same word, tola, in the 22^nd Psalm, a psalm about the cross of Christ –

“But I am a worm, and no man;
A reproach of men, and despised by the people.” Psalm 22:6

As we have seen throughout Exodus, the scarlet color signifies judgment. In this case, it is judgment on sin. This is what happened at the cross of Christ, and this is what the scarlet signifies here. A description of this crimson dye, which is obtained from the tola is given to us by Henry Morris –

“When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might ‘bring many sons unto glory.’ He died for us, that we might live through him!” Henry Morris

The hyssop, as I noted earlier, was contrasted to the cedar by Solomon to show its humble size and nature. Where cedar denoted firmness and strength, the hyssop denotes humility. Other than the one instance given by Solomon, it is always used in the Bible in conjunction with purification. Paul shows us how this humble plant, used in purification, looks forward to Christ –

“Let this mind be in you which was also in Christ Jesus, ⁶ who, being in the form of God, did not consider it robbery to be equal with God, ⁷ but made Himself of no reputation, taking the form of a bondservant, andcoming in the likeness of men. ⁸ And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross.” Philippians 2:5-8

After calling for these things, each of which pictures Christ, it says that the priest is to kill the first bird over living water in an earthen vessel. The earthen vessel and the living water picture Christ. He came in the likeness of man; man whom Paul describes as an earthen vessel –

“But we have this treasure in earthen vessels, that the excellence of the power may be of God and not of us.” 2 Corinthians 4:7

As I said earlier, only an earthen vessel would suffice for this purification. The reason is that only Christ’s incarnation, coming as a Man in an earthen vessel, could purify the lost sinner. The living water is described by Christ Himself as that which flows from Him. It is He who is the pure and undefiled Water pictured here –

“If anyone thirsts, let him come to Me and drink. ³⁸ He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water.” John 7:37, 38

The slaughtering of the first bird over the earthen jar, and then mingling its blood into the living water symbolizes Christ’s death. It is this act which allows the fountain of purification and cleansing from sin.

Once that is accomplished, then the other bird is immersed into the mixture, along with the cedar wood, the scarlet, and the hyssop. It is symbolic of the burial of Christ. His strength, his judgment on sin, and his humility in coming as a human were all buried. But that isn’t the end of the story. It is this mixture which is then sprinkled seven times on the one to be cleansed. The mixture of the blood of the bird and the living water, along with the cedar, scarlet, and hyssop, is seen in John’s words of 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

Seven is the number of spiritual perfection, and so the seven-fold sprinkling is symbolic of the perfect sprinkling of the seven-fold Spirit of the Lord which is cited in Isaiah 11 –

“There shall come forth a Rod from the stem of Jesse,
And a Branch shall grow out of his roots.
² The Spirit of the Lord shall rest upon Him,
The Spirit of wisdom and understanding,
The Spirit of counsel and might,
The Spirit of knowledge and of the fear of the Lord.” Isaiah 11:1, 2

This Spirit of the Lord, which rests upon Christ, is sprinkled on all who believe. It is the sealing of the Spirit which Paul mentions in Ephesians 1:13, 14.

Once the person is so sprinkled, he is then pronounced clean. He is considered purified by this act. And so it is with the Spirit. Paul, writing to those in Rome, tells them what they once were, and what they now are in Christ. It is a perfect picture of the defiled person of Chapter 13, and the now cleansed person of Chapter 14 –

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites, ¹⁰ nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God. ¹¹ And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.” Romans 6:9-11

The Spirit sanctifies the believer, just as the water and blood mixture was sprinkled on the leper in order to cleanse him. And after that occurs, it says that the living bird is to be loosed in an open field. It is typical of the resurrection of Christ. The bird had been immersed into death, and it was raised out of it. That death is what purified the sinner, and the resurrection is what justified him. Paul explains it to us in Romans 4 –

“Now it was not written for his sake alone that it was imputed to him, ²⁴ but also for us. It shall be imputed to us who believe in Him who raised up Jesus our Lord from the dead, ²⁵ who was delivered up because of our offenses, and was raised because of our justification.” Romans 4:23-25

As I said, these things are typical of Christ, but what Christ did is then applied to all who are in Christ. The leper has gone from his place of confinement because of being unclean, to a place of freedom because of his cleansing. The bird too was confined, but it was then released in an open field. But, it was released still covered in the water/blood mixture.

It is typical of Christ who was confined in the pit for judgment on our sin, but who was released and who now fills the heavens. It is also now emblematic of the sinner who was trapped in sin and destined for the narrow confines of hell, but who has been brought out to the open expanses of heaven. He is covered in the work of Christ; the water of life, and the blood of atonement. Because of Christ, so it is also of the justified, purified, and sanctified sinner.

The believer is immersed with Christ in His death, and the sins which he bore for us die with Him. In His resurrection, man stands justified before God, just as Paul says in Romans 4:25.

After these things, the person was told to wash his clothes. It is the first active thing that he is instructed to do. As I said, the word implies to wash by trampling. It is symbolic of purifying one’s life through trampling out the sin in our lives. Jude’s words which speak of the garments defiled by the flesh explain the symbolism. In coming to Christ, we are to trample out the defilement.

It then next says that the cleansed leper is to shave off all his hair. It is symbolic of removing anything which reminds us of sin. We are to remove any awareness of sin from our lives and so bring on an awareness and knowledge of God. Paul explains it in these words –

“Awake to righteousness, and do not sin; for some do not have the knowledge of God.” 1 Corinthians 15:34

After this comes the washing of the body. It is symbolic of purifying oneself after having the knowledge of God. This is explained in the New Testament with these words –

“Husbands, love your wives, just as Christ also loved the church and gave Himself for her, ²⁶ that He might sanctify and cleanse her with the washing of water by the word, ²⁷ that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” Ephesians 5:25-27

After these things have been done, the cleansed leper can then enter the camp. He has joined to the people of God, and he is no longer an unclean outsider. But it then notes that he is not to go into his tent for seven days. It is not until the 8^th day that another process needs to be conducted.

This is to be considered the time when sinners are cleansed by the Lord, but they need to not get distracted by the things of the world. There needs to be a time of being among the people of God and separate from anything distracting, thus causing them to become defiled again.

As I said, many of these things occur simultaneously in the believer, but the verses ahead, which we will look at next week, go through an elaborate process of offerings which are to be presented to the Lord. Like the previous offerings which we looked at, they will point to the work of Christ.

After they are complete, in verse 20, it will say, “And the priest shall offer the burnt offering and the grain offering on the altar. So the priest shall make atonement for him, and he shall be clean.” He has already been declared clean, and yet there is still the need for atonement, something provided through the work of Christ, in order to be considered clean. Each step is a necessary part of the process of going from being a defiled sinner, to a cleansed member of the congregation. These Old Testament types and shadows, which really took place in Israel, typify marvelous spiritual truths which occur in each person brought into the church today.

It all points to the finished work of Christ, but each step is a process which is accomplished in the believer because of his faith in what has already been done. The last thing we saw in our nine verses today was basically an expansion of verse 8. On the seventh day, the cleansed leper was to shave off all the hair on his head, his eyebrows, and his beard.

As we have seen, hair indicates an awareness of sin. He is to again purge himself of any new hair, thus any new awareness of sin. This is to be done before the sacrifice for his atonement is made. I detailed these three body parts for you, but will remind you of them now, showing why the Lord specifically named them in verse 9.

First was the rosh, or head. It comes from a root meaning “to shake,” as the head is that part which is most easily shaken. It speaks of the attitude that the believer is to have, removing sin and holding fast to Christ, even through afflictions –

“Therefore, when we could no longer endure it, we thought it good to be left in Athens alone, ² and sent Timothy, our brother and minister of God, and our fellow laborer in the gospel of Christ, to establish you and encourage you concerning your faith, ³ that no one should be shaken by these afflictions; for you yourselves know that we are appointed to this. ⁴ For, in fact, we told you before when we were with you that we would suffer tribulation, just as it happened, and you know.” 1 Thessalonians 3:1-4 

We are to remain firm and fixed in Christ, and not to have our faith shaken by what occurs around us.

Next is the zaqan, or beard which comes from the verb zaqen, meaning to be or become old, and so it can be translated as “old man.” Paul tells us to leave behind the old man –

“But you have not so learned Christ, ²¹ if indeed you have heard Him and have been taught by Him, as the truth is in Jesus: ²² that you put off, concerning your former conduct, the old man which grows corrupt according to the deceitful lusts, ²³ and be renewed in the spirit of your mind, ²⁴ and that you put on the new man which was created according to God, in true righteousness and holiness.” Ephesians 4:20-24

And then are the eyebrows. As I noted, as this is the only instance where the word is used to speak of the brow of the eye, it is actually the eyes which are the subject here. One doesn’t actually shave their eye, but they will shave the brow of the eye. Paul shows us how this precept is to be applied to our lives –

“…that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, ¹⁸ the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, ¹⁹ and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power ²⁰ which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, ²¹ far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come. Ephesians 1:17-21

Each of these is a positive precept from Paul, just as they are positive commands for the healed leper in the Old Testament. Don’t be shaken, put off the old man, and have the eyes of your understanding enlightened. This is what we are asked to do. In the end, the healed leper is me or you. It is any person who has come to God and been cleansed by the work of Christ. A New Testament example of this is found in the book of Matthew.

When He had come down from the mountain, great multitudes followed Him. ² And behold, a leper came and worshiped Him, saying, “Lord, if You are willing, You can make me clean.”

³ Then Jesus put out His hand and touched him, saying, “I am willing; be cleansed.” Immediately his leprosy was cleansed.

⁴ And Jesus said to him, “See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.” Matthew 8:1-4

As you can see, there is the leper, there is the Lord, Jesus, who heals – and who alone can heal – and then, only then is the person instructed to go to the priest. Although this passage we have looked at today is not the offering that the leper is to offer, this rite had to be accomplished first as an acknowledgment that the Lord had accomplished this cleansing on his behalf. Only after that will the leper then make his offering.

The priest was to see and avow that the Lord had healed. But the priest was also only a picture of the Lord as the Mediator between God and man. And so it is the Lord who heals, and it is the Lord who accepts that healing. In the end, it is all about the work of the Lord. It is He who frees us from our sin.

Instead of the confining pit of hell, we have been granted the wide open spaces of heaven’s vast expanse. It was a gift for us, and it is a gift to anyone who will simply reach out and receive it. If you have never been one who is cleansed by the atoning death of Christ, please make today the day. You are a leper headed on a one- way path to destruction, but through Him, you will be a pure and spotless child of God on the way to an eternal place of glorious wonder and delight. Be wise, be discerning, call on Christ today.

Closing Verse: For the grace of God that brings salvation has appeared to all men, ¹² teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age, ¹³ looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ, ¹⁴ who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” Titus 2:11-14

Next Week: Leviticus 14:10-32 Something required for every Ma’am and every Gent… (Purified From All Defilement) (23^rd 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.

Set Free in an Open Field

Then the Lord spoke to Moses, saying
These are the words He was then relaying

“This shall be the law of the leper
For the day of his cleansing; yes on that day
He shall be brought to the priest
As to you I now say 

And the priest shall go out of the camp
And the priest shall examine him
And indeed, if the leprosy is healed in the leper
No longer is his future leprosy-filled and grim 

Then the priest shall command to take
For him who is to be cleansed two living and clean birds
Cedar wood, scarlet, and hyssop
According to these words

And the priest shall command that one of the birds
Be killed in an earthen vessel over running water
According to these words

As for the living bird, he shall take it
The cedar wood and the scarlet and the hyssop too
And dip them and the living bird in the blood
Of the bird that was killed over the running water
———So shall he do

And he shall sprinkle it seven times
On him who is to be cleansed from the leprosy
And shall pronounce him clean
And shall let the living bird loose in the open field
———-So shall it be

He who is to be cleansed shall wash his clothes
Shave off all his hair, and wash himself in water
———- that he may be clean
After that he shall come into the camp
And shall stay outside his tent seven days; so it shall be seen

But on the seventh day he shall shave all the hair
Off his head and his beard and his eyebrows, so this shall be seen
All his hair he shall shave off; he shall wash his clothes
And wash his body in water, and he shall be clean

Lord God Almighty, how marvelous is the story
Of what Christ has done for lepers like us
We have gone from defilement unto glory
All because of the wonderful work of Jesus

How can it be that You would care for fallen man
Stepping out of eternity to walk with us
Wondrous are Your ways, glorious is Your plan
Thank You, O God, for the wonderful work of Jesus

Hallelujah and Amen…

Leviticus 13:38-59
The Law of Leprosy, Part III

Once again, we come to a passage that is as clearly designed to show us spiritual truths as anything possibly could be. The first half finishes our verses on leprosy of the skin. It includes a couple verses about being bald. If a person’s hair falls out and nothing more, he is bald but he is clean. That’s a genuine relief for some of us. It would be a bit more than tragic if people were unclean simply because they were bald. Shine on men; all is well.

After that, there is the note about what a person who is declared unclean is required to do. It is, again, a really nice thing that these things only belonged to the law of Moses, and that being unclean in these ways was only a temporary part of what is seen in redemptive history. The poor lepers of Israel were excluded from society, they were to make it visibly and audibly known that this was the case, and unless they were cured of their affliction, they remained this way permanently.

And then, of course, there is the final major section of our verses, that of leprous garments. As you will see, there is no known parallel to what is described here in these verses. What is given applied only to Israel, and only during the time of the law. As there is nothing to match what is described here anywhere else in history, or at any other location, then it is a clear indication that these verses are given to show us spiritual truths. This is 100% certain.

Text Verse: “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 1:22, 23

Nowhere in the New Testament is there any hint of literal garments being defiled, and thus being considered unclean. This is good because when I finish my morning jobs, especially the one at 7-11, someone might otherwise want to send me to a priest for an evaluation. And even worse were the things I used to wear when I worked in the wastewater business. That might lead to a lifetime sentence against me. But such is not the case.

Verses in the New Testament, and even passages from the Old Testament, speak of garments as spiritual metaphors of either pure or unclean lives. To wash one’s garments signifies having one’s life purified. To have garments defiled by the flesh speaks of having one’s life defiled by earthly lusts and pleasures.

Now that you know this, the seemingly irrelevant and even tedious final verses of Leviticus 13 should be considered neither irrelevant nor tedious. Instead, they should be a delightful banquet for you to sit down and consume as we continue our journey through this magnificent gift from God; 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. Unclean! Unclean! (Verses 38-46)

³⁸ “If a man or a woman has bright spots on the skin of the body, specifically white bright spots,

We now have, once again, the specific identification which was first seen in verse 29 – “a man or a woman.” Here, the Hebrew states the affliction being considered – beharoth beharoth levanoth, or “bright spots, bright spots white. The same word for this condition, bahereth, was first used in verse 2. It is a bright spot which draws attention to itself. In this case, it is also specified as white, a color denoting works.

³⁹ then the priest shall look; and indeed if the bright spots on the skin of the body are dull white, it is a white spot that grows on the skin. He is clean.

The priest is to evaluate the bright spots to determine if they really are “bright.” If they are, it would be another matter entirely. But, if they are instead kehot levanoth bohaq, or darkish white eczema, then there is nothing to worry about. The word bohaq, is only found here in Scripture. It is a word that has continued to be used in the Middle East though. It corresponds to an Arabic word pronounced the same. It is a known affliction which does not render a person unclean, and therefore he is pronounced as such.

The symbolism seems obvious. If a person’s life is literally covered in works which are evident for all to see, it doesn’t necessarily mean that they are prideful in their deeds, even though it may appear that way on the surface. This would be the person who literally gives himself away in doing good for others, so much so that they would wear the skin off their body in the process. God continues to use afflictions of the body to teach us spiritual lessons.

⁴⁰ “As for the man whose hair has fallen from his head, he is bald, but he is clean.

The words translated as “hair has fallen” is a new verb, marat, which is derived from a root meaning, “to polish.” Another new word is the adjective qereakh, translated as “bald.” This particular word signifies baldness on the back of the head. It is only used here, and of the prophet Elisha in 2 Kings 2:23. As hair in the Bible signifies awareness, and in particular awareness of sin, being bald would signify being naive to sin, and a readiness to receive, or “discover,” Christ. Such a person is clean.

⁴¹ He whose hair has fallen from his forehead, he is bald on the forehead, but he is clean.

Now a different type of baldness is defined. It is where the hair falls mi’peath panav, or from the side toward his face. When the hair falls off the head in this manner then gibeakh hu, or “his forehead is bald.” This word, gibeakh, or bald forehead, is found only here in the Bible. The root it comes from signifies “to be high” as in the forehead.

In the Bible, the forehead is the place of conscience and identification. Therefore, this symbolizes a person who sets their mind on something. As there is no leprous outbreak, the person pictured here is described by Paul in Colossians which says –

“If then you were raised with Christ, seek those things which are above, where Christ is, sitting at the right hand of God. ² Set your mind on things above, not on things on the earth.” Colossians 3:1, 2

This person is considered clean. However, in contrast to him…

⁴² And if there is on the bald head or bald forehead a reddish-white sore, it is leprosy breaking out on his bald head or his bald forehead.

Here are two nouns, qarakhath, and gabakhath, which will each be seen only four times, and all in this chapter. The first signifies to be bald or bare on the back part, the second signifies the same, but on the forehead. If a reddish-white sore appears on either location, it is an indication of leprosy. Inspection is needed…

⁴³ Then the priest shall examine it; and indeed if the swelling of the sore is reddish-white on his bald head or on his bald forehead, as the appearance of leprosy on the skin of the body,

The priest is to inspect the leprous sore and make a determination as if it has the appearance of any other leprous sore elsewhere on the body. If this is so, then he is to make his pronouncement…

⁴⁴ he is a leprous man. He is unclean. The priest shall surely pronounce him unclean; his sore is on his head.

In picture, the sore on the back of the head is a person who is not seeking Christ. The sore on the front of the head is a person seeking that which is carnal. Such people are unclean and are thus rendered unclean by the priest. As it says, b’rosho nigo, in his head is the plague. Paul describes such as these –

“For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: ¹⁹ whose end is destruction, whose god is their belly, and whose glory is in their shame—who set their mind on earthly things.” Philippians 3:18, 19

⁴⁵ “Now the leper on whom the sore is, his clothes shall be torn and his head bare; and he shall cover his mustache, and cry, ‘Unclean! Unclean!’

The torn clothes, the disheveled hair, and the covered upper lip are all seen elsewhere in the Bible as signs of mourning and/or shame. The cry of “Unclean! Unclean!” was a sign and a warning to others of the disgrace they bore. Albert Barnes rightly notes their state –

“The leper was a living parable in the world of the sin of which death was the wages; not the less so because his suffering might have been in no degree due to his own personal desserts: he bore about with him at once the deadly fruit and the symbol of the sin of his race. As his body slowly perished, first the skin, then the flesh, then the bone, fell to pieces while yet the animal life survived; he was a terrible picture of the gradual corruption of the spirit worked by sin.” Albert Barnes

Sin is a deep infection, and the varied kinds of sin which are reflected in these various skin maladies, render a person unclean. Such people will ultimately be separated forever from the people of God, unless they turn to Christ for healing. Such is seen next…

⁴⁶ He shall be unclean. All the days he has the sore he shall be unclean. He is unclean, and he shall dwell alone; his dwelling shall be outside the camp.

The sin which causes a person to be unclean keeps them defiled until they come to the Physician in order to be healed. Only Christ can do this. And so they are not to be considered a part of the community of the saints. The word translated as “alone” however, is not technically correct. It is badad, a verb which indicates alone, but as if in isolation. In other words, if there are other lepers, they could, and were, isolated together. It is reflective of the division between those deemed as clean, and those deemed as unclean. All the days that a person was unclean, they were to dwell not among the clean, but among the unclean.

Unclean! Unclean! My sin is an infectious wound
It has separated me from God’s purified people
In a land of exile, I have been marooned
Kept from fellowship there beneath the church steeple

I have had my mind set on earthly things
My eyes have lusted after that which is not pure and good
Only sadness and pain this type of life brings
And of this truth I have finally understood

Heal me of my infectious wound O Lord
Cleanse me by the shed blood of the perfect Christ
And I will ever after turn my life toward
The One who on Calvary’s cross was sacrificed

Purified, whole, and forever made clean
In garments of white, radiant, pure, and pristine

II. Leprous Garments (verses 47-59)

⁴⁷ “Also, if a garment has a leprous plague in it, whether it is a woolen garment or a linen garment,

The word now turns to leprosy of a garment. Here, two types of fabric are named – tsemer, or wool, and pesheth, or flax linen. What seems curious is that a garment is said to have leprosy. Different theories about this have arisen to somehow explain that this isn’t actually leprosy, but the wording and the symptoms of the plague warn against these introductions.

Charles Ellicott notes that administrators of the law during the second temple period believed that the “leprosy of garments and houses was not to be found in the world generally, but was a sign and miracle in Israel to guard them against an evil tongue.” In other words, this was a real, unique plague that was only found in Israel.

Both of these materials were used for garments as coverings. They were never to be mixed in the same garment though. That is forbidden in Deuteronomy 22:11.

⁴⁸ whether it is in the warp or woof of linen or wool,

The translation here is extremely hard to pin down as to its true meaning. First, two new words are again introduced. The shethi, translated as warp, will be seen 9 times in this chapter, and never again. They are the lengthwise yarns that are held in tension on a frame or loom to create cloth. This comes from a word which means “to set.” Next also is translated the erev, or woof. They are the threads which are drawn through, inserted over-and-under, the lengthwise warp. Erev signifies mix or mingle. Elsewhere it is translated as “foreigner.” Together, these form a fabric.

But, because it seems more than improbable that a material would have an infection in threads going in one direction, but not in another, I don’t think this is what is being relayed here. One scholar says, “the inside, or the outside.” Others say it is the yarn to be used for the warp or woof, but not yet sewn. But once they are sewn, it would still be impossible to tear one out and not the other.

There are two likely possibilities. The first is what is seen in several modern translations. They separate the two by saying “woven or knitted material.” In that, they distinguish between the types of fabric which have been made, not based on cloth for the material, but how the material is made. That is actually ingenious after eons of translations saying “warp and woof.”

The other possibility is that it is speaking of the two materials, the wool and the linen, being sewn into two different types of cloth. It is the material which is being described. This is what I would go with. The roots of the words seem to give us the answer.

The shethi is the linen. It indicates that which is set. Thus it is an Israelite. The erev is the wool. It signifies mixture or mingling, and is also translated “foreigner.” Thus it is a foreigner, just as the Zemarites of Genesis 10:18 are foreigners, having descended from Noah’s grandson Canaan. This would then perfectly explain the spiritual meaning of why wool and linen were forbidden to be mixed in Deuteronomy 22:11.

^{48 (con’t)} whether in leather or in anything made of leather,

Here it also mentions or, or “skin,” and thus it is a leprous plague in a hide, or in anything made of a hide. This is a third category. There are those of Israel, and there are those of the Gentiles, but what does the or, or “skin,” signify? The word signifies to be exposed, or bare. I would suggest that it speaks of the universality of man – Jew and Gentile. One could make a distinction between the two by the first two terms, but the third term unites the two where there is now no distinction between Jew and Gentile. All must come to Christ in the same way.

⁴⁹ and if the plague is greenish or reddish in the garment or in the leather, whether in the warp or in the woof, or in anything made of leather, it is a leprous plague and shall be shown to the priest.

The word yeraqraq or “greenish” is introduced here. 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. It is used only three times. The third is in Psalm 68 when describing gold, and so it probably means either yellowish or glistening. If the material or garment or any other thing made of skins, such as a wineskin, etc, is greenish or reddish, it is to be considered leprous and requiring the priest to examine it.

⁵⁰ The priest shall examine the plague and isolate that which has the plague seven days.

Like the leprosy on a person who is then to be isolated seven days, so it is with the item made of one of these materials. Seven, being the number of spiritual perfection, are the number of days required in order to provide a sufficient time for an evaluation to be made, and see if any positive or negative changes occur during that time.

⁵¹ And he shall examine the plague on the seventh day. If the plague has spread in the garment, either in the warp or in the woof, in the leather or in anything made of leather, the plague is an active leprosy. It is unclean.

The word maar, or malignant, is brought in here. It will be seen three times in Leviticus, and once in Ezekiel. It indicates a prick, as if from a brier, but it comes from a root which means bitter, or causatively, to embitter. If the plague spreads during that seven days of isolation, the leprosy is considered active, and thus the garment is unclean. Bad news for the garment…

⁵² He shall therefore burn that garment in which is the plague, whether warp or woof, in wool or in linen, or anything of leather, for it is an active leprosy; the garment shall be burned in the fire.

Unlike today, where we go shopping for clothes on any given day, and wear them until we tire of them and then toss them out, in Israel, a garment had much greater value. The same is true with any thing made of leather. Things were kept as long as possible because they cost a much larger percentage of a person’s budget than now. However, if there was a spreading leprosy in the item, it was toast. One would speculate that it would be the priest himself who would guarantee the garment was burned in order to ensure that the plague was destroyed.

⁵³ “But if the priest examines it, and indeed the plague has not spread in the garment, either in the warp or in the woof, or in anything made of leather,

If, in the determination of the priest, the leprosy has not spread, then it may not be malignant at all. Despite it being a leprosy, it may just be one which is stalled and can be taken care of in another way. If this is the case…

⁵⁴ then the priest shall command that they wash the thing in which is the plague; and he shall isolate it another seven days.

If after seven days, there was no change in the garment, then it is to be washed and then isolated once again. The word for wash, kabas, is used 51 times in the Bible, almost every instance of which it is speaking of garments. Of the few exceptions to this, the most notable is found in Psalm 51 where it is used twice –

Have mercy upon me, O God,
According to Your lovingkindness;
According to the multitude of Your tender mercies,
Blot out my transgressions.
² Wash me thoroughly from my iniquity,
And cleanse me from my sin.
³ For I acknowledge my transgressions,
And my sin is always before me.
⁴ Against You, You only, have I sinned,
And done this evil in Your sight—
That You may be found just when You speak,
And blameless when You judge.
⁵ Behold, I was brought forth in iniquity,
And in sin my mother conceived me.
⁶ Behold, You desire truth in the inward parts,
And in the hidden part You will make me to know wisdom.
⁷ Purge me with hyssop, and I shall be clean;
Wash me, and I shall be whiter than snow.
⁸ Make me hear joy and gladness,
That the bones You have broken may rejoice.
⁹ Hide Your face from my sins,
And blot out all my iniquities. Psalm 51:1-9

One other time it doesn’t specifically refer to garments being washed is in Jeremiah 2 –

“For though you wash yourself with lye, and use much soap,
Yet your iniquity is marked before Me,” says the Lord God.” Jeremiah 2:22

Subtle hints of other things are certainly being seen in these choicely selected words.

⁵⁵ Then the priest shall examine the plague after it has been washed; and indeed if the plague has not changed its color, though the plague has not spread, it is unclean, and you shall burn it in the fire; it continues eating away, whether the damage is outside or inside.

What might seem surprising at first, but which isn’t at all when considered, is that if there is no change in the leprous plague, the garment was to be destroyed. One might at first have thought that its not spreading was a good thing. But it is the plague, not its spreading, which is unclean. Unless the plague retreated, signifying that it was in complete remission, it was just as much a plague as it was when it was identified.

The translation here says, “has not changed its color.” However, the Hebrew says, “not changed the plague its eye.” In other words, “its appearance.” The word “color” lacks the whole aspect of the intent of the word. As the eye perceives, so is its “eye” or “appearance.” If the plague remains after being washed, it is described by a word used just this once in the Bible; it is a pekhetheth – an eating. The word thus means “a pit.”

And what actually is surprising is that in this verse are the two nouns, qarakhath, and gabakhath, which were first seen in verse 42, there translated as “bald head” and “bald forehead.” Here, they are translated as “outside” and “inside.” Regardless as to whether the plague is on the side which is seen, or the inside which is not seen, it is still a leprous plague, and it is to be burnt in the fire. With this verse, we can now say goodbye to the words qarakhath and gabakhath.

⁵⁶ If the priest examines it, and indeed the plague has faded after washing it, then he shall tear it out of the garment, whether out of the warp or out of the woof, or out of the leather.

The verse is pretty much self-explanatory. The word faded means to darken. Instead of being a glistening plague, it has now dulled. If this occurs, then the part which contains it is to be torn out of it. Whatever material it is made of, that portion which is defiled is to be torn from it.

⁵⁷ But if it appears again in the garment, either in the warp or in the woof, or in anything made of leather, it is a spreading plague; you shall burn with fire that in which is the plague.

Bad news again. If at any time the plague reappears in any garment as described, the plague is to be considered a malignant one, and the entire garment is to be burnt.

⁵⁸ And if you wash the garment, either warp or woof, or whatever is made of leather, if the plague has disappeared from it, then it shall be washed a second time, and shall be clean.

If the first washing was fully successful in cleaning the garment, then there is no need to tear anything out of it. Instead, it is to be given a second washing, and wahlah, it is considered clean.

*⁵⁹ “This is the law of the leprous plague in a garment of wool or linen, either in the warp or woof, or in anything made of leather, to pronounce it clean or to pronounce it unclean.”

As we saw already, the garment or utensil itself was infected with the scourge. It didn’t merely transmit a disease as we would think of something communicable today. Rather, the garment itself bore the disease, and thus it was a sign and it was a miraculous curse for Israel to learn from. And as Israel was to learn from this, so we too are to learn from it. What literally happened in Israel, is something which carries spiritual meaning for us today.

The leprous article has essentially the same spiritual application as that of leprosy on a person. Further, as I showed above, the words translated as “warp” and “woof” actually look to the materials of which the garments are made. One was from linen, picturing Israelites; the other was from wool, picturing Gentiles. The third category, leather, or literally “skin,” signifies any without distinction.

If a plague of leprosy is found, as it is with all people bearing original sin, it is an indication of grievous sin, just as it was in the skin of people in the early verses of this chapter. It must be dealt with – through purification of healing, or through purification in destruction by fire.

When a garment bears the curse of sin it is to be isolated for seven days. This is the time allotted for any person during the course of their life. It is emblematic of the time deemed by God as their pre-appointed span. If they are shown to be unregenerate, and if their leprosy spreads during that span, they have had their chance. Without purification, for them it is off to the Lake of Fire for what is truly divine purification – eternal and final.

If however, there is no change after the first evaluation, meaning there is still original sin, but there is no further spreading of the leprous plague, it is to be isolated another seven days. If there is no change in the garment after that, meaning whatever time of grace the person is given to be purified, the person is still sent off to be eternally burned.

As I said in that verse (55), it is the plague itself which is unclean, not whether it has spread or not. As we bear original sin, we stand unclean. Even if we live a life full of good works, and our original sin never spreads, we are still tainted with the plague. It must be purified. In this case it wasn’t, and so it is off to the Lake for purification through fire.

In the next example, the plague has gone into remission and the plague has faded (56), that portion of the garment is to be torn out. The plague has been excised, but there is a warning that if it returns again, the garment is to be burnt with fire. The instructions for this situation never proclaim the garment clean. It simply leaves the note that if the plague appears again, it will be burned. A garment which is not declared clean, is by default unclean. A person who purifies their life, and removes every vestige of sin, is no closer to being declared clean than the most vile sinner. There is only the sense that spreading sin could return at any time and reinfect the poor soul.

The final example is the garment which was washed, and the plague has disappeared, that garment shall be washed a second time, and it will be declared clean. The first time, the priest commanded the owner to wash the garment. This is then the person who is attentive to the word and who takes it to heart. When the conversion is seen, the second washing, that of cleansing and purification through the blood of Christ, is what truly cleanses. The declaration is, “Clean!”

In the end, the passage concerning the leprous garment only has one way to be declared clean, and that is through the second washing, picturing the work of Christ. There are some who are obviously defiled. Their garments are stained, and they continue to stain them. Their plague is active, and it will end in destruction.

There are those who hear the word and who do nothing with it. They may rely on their own washing, but their plague remains. They are the ones spoken of by Jeremiah. They wash themselves with lye, but their iniquity is still there before the Lord. It is an open sore which is not healed. Their end is also destruction.

There are those who hear the word and who clean themselves up in accord with the word, even to the point where their sin is no longer evident. But they are never declared clean. It is only a hopeful signal of future good. It is one which is left unanswered as to what they will finally do with their lives.

Unless they receive the second birth through the washing of water through the word, taking the message of Christ in and having no trace of the plague of defilement, they are simply garments with holes torn out of them, unable to serve the purpose for which they were originally intended.

And then there are those who come to the great Physician, who have their garments purified by Him, and who are saved from the eternal fire which awaits any and all who fail to do likewise. The lesson here is that of grace. The infection is already in the garment, and it must be removed. The Priest could just say, “This is infected, burn it.” And He would be well within His rights to do so. But when grace is offered, and when it is received, He can take that which was defiled and purify it wholly and completely.

If you are still awaiting your declaration of purity – your guarantee of eternal life because of the removal of that which separates you from God – call on Christ Jesus, be washed in the blood of the Lamb, and be purified whiter than snow itself.

Closing Verse: “To Him who loved us and washed us from our sins in His own blood, ⁶ and has made us kings and priests to His God and Father, to Him be glory and dominion forever and ever. Amen.” Revelation 1:5, 6

Next Week: Leviticus 14:1-9 What will these nine verses yield? (Set Free in an Open Field) (22^nd 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.

The Law of Leprosy

“If a man or a woman has bright spots
On the skin of the body, specifically white bright spots
———-such is the sight
Then the priest shall look; and indeed
If the bright spots on the skin of the body are dull white

It is a white spot that grows on the skin
He is clean; surely this is worthy of a super happy grin

“As for the man whose hair has fallen from his head
He is bald, but he is clean
Don’t worry Charlie
This is all that it does mean

He whose hair has fallen from his forehead; only forehead is seen
He is bald on the forehead, but he is clean

And if there is on the bald head or bald forehead
A reddish-white sore
It is leprosy breaking out on his bald head
Or his bald forehead; it is leprosy for sure

Then the priest shall examine it
And indeed if the swelling of the sore is reddish-white
On his bald head or on his bald forehead
As the appearance of leprosy on the skin of the body is the sight

He is a leprous man. He is unclean
The priest shall surely pronounce him unclean
His sore is on his head
This is what that sore does mean

“Now the leper on whom the sore is
His clothes shall be torn and his head bare
And he shall cover his mustache, and cry
‘Unclean! Unclean!’ A most distressing affair

He shall be unclean
All the days he has the sore he shall be unclean; it is so
He is unclean, and he shall dwell alone
His dwelling shall be outside the camp; out there he shall go

“Also, if a garment has a leprous plague in it
Whether it is a woolen garment or a linen garment, whichever
Whether it is in the warp or woof of linen or wool
Whether in leather or in anything made of leather

And if the plague is greenish or reddish
In the garment or in the leather
Whether in the warp or in the woof
Or in anything made of leather, yes anything whatsoever

It is a leprous plague and shall be shown to the priest
This applies to everyone, from the greatest to the least

The priest shall examine the plague
And isolate that which has the plague seven days
And he shall examine the plague on the seventh day
If the plague has spread in the garment, in any of these ways

Either in the warp or in the woof
In the leather or in anything made of leather it is seen
The plague is an active leprosy
It is unclean; this is what that does mean

He shall therefore burn that garment in which is the plague
Whether warp or woof, in wool or in linen; ready the burning pyre
Or anything of leather, for it is an active leprosy
The garment shall be burned in the fire

“But if the priest examines it
And indeed the plague in the garment has not spread
Either in the warp or in the woof
Or in anything made of leather, as I have said

Then the priest shall command that they wash the thing
In which is the plague, they shall do this as I say
And he shall isolate it another seven days
Thus shall it be this way

Then the priest shall examine the plague after it has been washed
And indeed if the plague has not changed its color at all
Though the plague has not spread, it is unclean
And you shall burn it in the fire, this is My judgment call

It continues eating away, it is unclean
Whether the damage is outside or inside; this is what it does mean

If the priest examines it
And indeed the plague has faded after washing it
Then he shall tear it out of the garment
Whether out of the warp or out of the woof, or out of the leather
———– so to you I do submit

But if it appears again in the garment
Either in the warp or in the woof, or in anything made of leather
It is a spreading plague; you shall burn with fire
That in which is the plague, yes in anything whatsoever

And if you wash the garment, either warp or woof
Or whatever is made of leather, whatever material is seen
If the plague has disappeared from it
Then it shall be washed a second time, and shall be clean

“This is the law of the leprous plague
In a garment of wool or linen, either in the warp or woof as is seen
Or in anything made of leather
To pronounce it clean or to pronounce it unclean

Lord God, we were all unclean before Your eyes
Each of us deserved to be cast into the eternal Lake of Fire
But You treated us like a marvelous prize
And rescued or souls from that terrible burning pyre

What value is man that You would do such for us?
What do You see in us that this thing has been done?
You took our uncleanness and placed it upon Jesus
There on Calvary’s cross; laid upon Your Son

Though it is beyond our ability to understand
We receive the Gift and now call out in praise to You
For what You have done; so marvelous and grand
Thank You for Christ our Lord; who is ever faithful and true

Praises, yes praises we call out now and forevermore
Whether here on earth, or upon that heavenly shore

Hallelujah and Amen…

Leviticus 13:18-37
The Law of Leprosy, Part II

I explained last week that certain physical afflictions made a person unclean under the law, but nothing is said about these things in the New Testament. Nowhere in the New Testament is a person with any of these afflictions barred from attending the church.

As I said then, if these things really defiled a person, then there would, in fact, be the same requirements now. Also, if physical defilement was a concern, then it would appear that the Lord cared more about the people of Israel than those of the church. Such is not the case.

Even more, certain physical deformities and afflictions precluded a person from ever being in the priesthood. If this type of thing had more than a spiritual meaning, then no person who had those afflictions today would be allowed into the ministry. But the New Testament never speaks of such things. These, and many other clues tell us that the things we are looking at have much more than a physical meaning which was merely intended to keep the camp pure from disease.

Text Verse: “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, ¹⁷ that the man of God may be complete, thoroughly equipped for every good work.” 2 Timothy 3:16, 17

Another point to consider goes far beyond any notion that these leprosy verses are only speaking of purity within the nation for the physical well-being of the people. The word for leprosy covers a multitude of skin diseases. Some really will defile other people who come into contact with them. Others surely are not as contagious.

But, there are many other things which are highly contagious, and of which the Bible says nothing. Surely the Lord knows all about these things, and yet they are never mentioned in the purity laws of the Torah. If all that He was concerned about was health, why isn’t there a law for anyone with the flu to be isolated? What about chickenpox, pneumonia, conjunctivitis, shingles, scarlet fever, impetigo, mumps, ringworm, tonsillitis, bronchitis, or charlie-itis?

These and a host of other contagious diseases are never even glanced at, and yet scholars would say that the leprosy and mold laws are simply given for the health and well-being of the society, as if this were the only few things that could affect it. We overlook the obvious when we overlook the need to determine why the Lord selected these particular things to talk about.

When He did, He chose particular words which would then be transferable to spiritual truths found in the New Testament. They are truths which cover doctrine which is necessary for the spiritual health of the church. This… this is why these things are given, and so let’s see if we can figure some of them out. 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 Boil in the Skin (verses 18-23)

¹⁸ “If the body develops a boil in the skin, and it is healed,

The word of God now moves from laws concerning tsaraat, or leprosy, to the shekhin, or boil. Though this is the first time the boil is mentioned in Leviticus, it is not the first time it is found in Scripture. Going back to the ten plagues of Egypt we find its source. There in Exodus 9, they are mentioned four times.

Thus, they are, like leprosy, a striking of God as if in a curse. This becomes perfectly evident from Deuteronomy 28. In the curses upon Israel for disobedience, this is one of them –

“The Lord will strike you with the boils of Egypt, with tumors, with the scab, and with the itch, from which you cannot be healed.” Deuteronomy 28:27

Likewise, poor Job was afflicted with boils from the sole of his foot to the crown of his head. And finally, King Hezekiah was afflicted with a boil that almost took his life, but it was cured by the application of a poultice of figs. These are the times that boils are mentioned in Scripture, and they each reflect a strike of God, either directly, or as in the case of Job, as an allowance by God.

The word shekhin comes from an unused root which means to burn, and thus it is an inflammation which produces a boil. The boil or inflammation which is described here was, at the time of Christ, defined as having a risen from a wound from stone, word, metal, pitch, hot water, etc. It is being set in contrast to the wound incurred by fire mentioned in verse 24.

¹⁹ and in the place of the boil there comes a white swelling or a bright spot, reddish-white,

If from this wound, one of two things arises, it had to be taken to the priest. The first is a seeth levanah, or a “swelling white.” This word for swelling was seen in verse 2. It comes from the word nasa, which means “lifted” or “to rise.” It indicates a swelling of the flesh. Such a swelling would be spiritually equated with the pride of life. The word lavan, or white, comes from lavan meaning brick. This takes us back to the thought of works as has been seen many times.

The second is a bahereth, or “bright spot.” It is also the same as in verse 2. As we saw, it comes from the adjective bahir which means bright. It indicates then a whitish spot which is found on the flesh, or even a glossy pimple. It would indicate that which draws attention to itself; the lust of the eyes.

This bright spot is then further identified as levanah adamdamet, or reddish white. The word adamdam is used here for the first of six times, all will be in chapters 13 & 14. It is simply a reduplication of the word adom, or red. Thus it gives the sense of reddish. The use of the word adom is explained in Isaiah –

“‘Come now, and let us reason together,’
Says the Lord,
‘Though your sins are like scarlet,
They shall be as white as snow;
Though they are red like crimson,
They shall be as wool.'” Isaiah 1:18

In picture, we are being shown an example of works which have the appearance of being sinful. In order to determine if this is infectious, further action is needed…

^{19 (con’t)} then it shall be shown to the priest;

The priest will determine if the boil is unclean or if it requires further observance. As the high priest is the one who mediates for the people, he is typical of Christ who determines whether our deeds are acceptable or unacceptable; clean or unclean.

However, the lower priests were given authority to make these declarations concerning what is clean and what is unclean. Therefore, these pronouncements which we have seen and will continue to see, explain Jesus’ words of Matthew 16:19. There He said to the apostles –

“And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Matthew 16:19

In this statement, the keys are referring to a true knowledge of doctrine. Just as a priest could look at a wound, and with the word of the law to guide him, he could make a determination of distinguishing between what is clean and what is unclean, so could Jesus’ disciples make similar determinations.

This then follows through, logically, with the church age as well. We have the word of God, and we are to use it in a priestly manner by inspecting what is sound doctrine and what is unsound; what consists of good works, and what sinful works look like; and so on. Adam Clarke explains it with the following words –

“The priest polluted or cleansed, i. e., declared the man clean or unclean, according to signs well known and infallible. The disciples or ministers of Christ bind or loose, declare to be fit or unfit for Church fellowship, according to unequivocal evidences of innocence or guilt. In the former case, the priest declared the person fit or unfit for civil society; in the latter, the ministers of Christ declare the person against whom the suspicion of guilt is laid, fit or unfit for continued association with the Church of God. The office was the same in both, a declaration of the truth, not from any power that they possessed of cleansing or polluting, of binding or of loosing, but by the knowledge they gained from the infallible signs and evidences produced on the respective cases.” Adam Clarke

What appears to be a passage about infectious diseases, which it is in literal history, is actually more fully and completely about discerning the word of God and applying its precepts properly in spiritual matters. Whether it is Israel of old, inspecting a boil on an arm, or the church of today looking at a person’s conduct, both are gauged by what has already been given in the word of God.

²⁰ and if, when the priest sees it, it indeed appears deeper than the skin, and its hair has turned white, the priest shall pronounce him unclean. It is a leprous sore which has broken out of the boil.

This verse is a close repeat of verse 3, but instead of the word amoq, or “deeper” of verse 3, this verse includes a new word, shaphal, here also translated as “deeper.” It gives the sense of abased, lowered, or humbled.

This verse being similar to verse 3, carries much of the same meaning as it did there. This is an infection which is of the flesh, and which is displayed in unclean works. There is a turning, or a perversion of what should exist. But as we saw, the type of wound is derived from the sense of inflammation or burning, and the result is that of being abased. Thus, this is in type and picture, that of sexual sin. It is what Paul speaks of in Romans 1 –

“For this reason God gave them up to vile passions. For even their women exchanged the natural use for what is against nature. ²⁷ Likewise also the men, leaving the natural use of the woman, burned in their lust for one another, men with men committing what is shameful, and receiving in themselves the penalty of their error which was due.” Romans 1:26, 27

Unfortunately, in much of the church today, such infections are not called out as unclean, but are rather hailed as right and proper. There is no adherence to the word of God, and there is no discernment by those who should be making judgments according to that same word.

²¹ But if the priest examines it, and indeed there are no white hairs in it, and it is not deeper than the skin, but has faded, then the priest shall isolate him seven days;

This verse corresponds closely to verse 4. If an evaluation by the priest indicates that the bright spot is, at this time, not seemingly leprous because it lacks the two identifying marks, then the person is to be shut up in a state of isolation for seven days. The same word used in verse 4, sagar, is used again here. It is the shutting up of something. It can be for protecting someone against harm, and it can also be to bring someone harm.

Seven is the number of spiritual perfection. An evaluation of the flesh is to be remade after this set interval. In picture, it is given to show that we are not to be hasty in rendering a judgment which could be incorrect. We are being asked to consider a spiritual state of others by these Old Testament physical examples.

²² and if it should at all spread over the skin, then the priest shall pronounce him unclean. It is a leprous sore.

The Hebrew says v’im pasoh tiphseh – “and if spreading it spreads.” This spreading of the infection is, in type and picture, an indication of a confirmation of sexual immorality within the church. In such a case, the book of 1 Corinthians explains what the judgment is to be –

“I wrote to you in my epistle not to keep company with sexually immoral people. ¹⁰ Yet I certainly did not mean with the sexually immoral people of this world, or with the covetous, or extortioners, or idolaters, since then you would need to go out of the world. ¹¹ But now I have written to you not to keep company with anyone named a brother, who is sexually immoral, or covetous, or an idolater, or a reviler, or a drunkard, or an extortioner—not even to eat with such a person.

¹² 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.” 1 Corinthians 5:9-13

The pronouncement is to be made – “Unclean. You are out of fellowship.” The person has, and is, a leprous sore.

²³ But if the bright spot stays in one place, and has not spread, it is the scar of the boil; and the priest shall pronounce him clean.

The words say, “And if in its place stands the bright spot.” To stand is to remain fixed and firm. One stands against the forces of evil. One stands firm in doctrine. One stands on the word of God. There was the basis for wrong doing, but the symptoms have not taken hold of the person.

This verse can be described by the sentiment, “Nothing to see here, move along.” There may have been a transgression which was considered a wound on the body, the church. It was inspected, and thankfully it has not spread. It was monitored, and no error is seen. The word tsarebeth, translated as “scar of the boil” is found only three times in the Bible. The second will be in verse 28, and the last will be in Proverbs 16:27 –

An ungodly man digs up evil,
And it is on his lips like a burning fire.

It comes from the word tsarav, which means to burn. Thus one can see that there was a burning, as if in a passion, but the passion was quenched. The church, therefore, determines that there is nothing to see in this matter. The declaration is “Clean.”

I have transgressed and not done what was right
A wound stands as a testimony to my sinful act
But I will not let it take me over, against it I will fight
I will stand on God’s word, and that is a fact

The burning took hold of me, and I failed my Lord
But there is a fountain of cleansing if I turn again to Him
This is what is said in His marvelous word
And in that precious pool of life, from now on will I swim

Thank You, O God, for second chances in Christ
Thank You that You have cleansed us through the blood of Jesus
For us was the Lamb of God sacrificed
God has done such a marvelous thing for us

II. A Burn on the Skin By Fire (verses 24-28)

²⁴ “Or if the body receives a burn on its skin by fire,

Now a new type of wound will be detailed. This is from a new word in Scripture, mikvah. It will be seen five times through verse 28, and then it will not be seen again. Be sure to enjoy it while it lasts. Mikvah comes from kavah, scorched or seared. Both times kavah is used, it is speaking of walking on fire or coals –

“Can one walk on hot coals,
And his feet not be seared?
²⁹ So is he who goes in to his neighbor’s wife;
Whoever touches her shall not be innocent.” Proverbs 6:28

“When you pass through the waters, I will be with you;
And through the rivers, they shall not overflow you.
When you walk through the fire, you shall not be burned,
Nor shall the flame scorch you.”Isaiah 43:2

And so in this verse, we have a burning in the flesh which is the result of fire. If this occurs, then an evaluation needs to be made upon the coming of any infection…

^{24 (con’t)} and the raw flesh of the burn becomes a bright spot, reddish-white or white,

This is similar to what was said in verse 19, but it also includes a word which was seen last week in verse 10, mikhyah, described by scholars as “proud flesh.” The Hebrew says mikhyah ha’mikvah, or “proud flesh that burns.” Again, like before, if from this wound, comes a bahereth levanah adamdemet ow levanah, or “a bright spot, reddish white, or white,” then it requires further investigation. As we have seen, this then would indicate sinful works which draw attention to themselves.

²⁵ then the priest shall examine it; and indeed if the hair of the bright spot has turned white, and it appears deeper than the skin,

The symbolism continues to be the same as before, but the word “deeper” here is not the same as verse 18. Rather, it is the same word, amoq, that was used in verses 3 & 4. It is deeper in a comparative sense, and it indicates a deep thing, or even something mysterious. This type of infection then is that which is described by Paul in 1 Timothy 4 –

“Now the Spirit expressly says that in latter times some will depart from the faith, giving heed to deceiving spirits and doctrines of demons, ² speaking lies in hypocrisy, having their own conscience seared with a hot iron, ³ forbidding to marry, and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ⁴ For every creature of God is good, and nothing is to be refused if it is received with thanksgiving; ⁵ for it is sanctified by the word of God and prayer.” 1 Timothy 4:1-5

Here we have being described the mysterious doctrines of demons which sear the conscience of those who teach them and who follow them. They are self-serving works which are identified by the outwardly pious attitude, but which reflect only inner corruption because they reject the work of Christ and depend on self to obtain merit. Because of such deeds we see that…

^{25  (con’t)} it is leprosy broken out in the burn. Therefore the priest shall pronounce him unclean. It is a leprous sore.

The description for this leprosy goes back to a word used in verse 12, parakh. It indicates that which flourishes or blossoms. Thus it is a blossoming leprosy. The attitude of those described by Paul to Timothy perfectly reflect the sentiment. Their wound is one that multiplies and blossoms forth. The pronouncement for them is “Unclean!” They have, and they are, the plague of leprosy.

²⁶ But if the priest examines it, and indeed there are no white hairs in the bright spot, and it is not deeper than the skin, but has faded, then the priest shall isolate him seven days.

However, in the evaluation by the priest, if the bright spot doesn’t have white hairs (sinful works), and it is not deeper than the skin, (proud flesh), then more is required. Interestingly, the word for “deeper” here goes back to the same word as verse 18. It is shaphal, not amoq, and so it isn’t just not of depth, it is not even abased. The skin has not lowered at all, and instead it has faded. This fading is the word keheh from verse 6. It means to darken. The brightness of the wound has diminished. Should these things be the case, then he shall be isolated seven days.

²⁷ And the priest shall examine him on the seventh day. If it has at all spread over the skin, then the priest shall pronounce him unclean. It is a leprous sore.

Seven is the number of spiritual perfection. Seven days, then, is reflective of the proper time to spiritually discern this condition. In the examination, the same condition as was seen in verse 7 and 22 is used, im pasoh tiphseh, in spreading it has spread.

In this, the person has been burned by the doctrine of demons, and the infection has spread all over him. His doctrine is leprous, and he is a leper. He is unclean. But thank goodness not everyone who is so tainted remains that way…

²⁸ But if the bright spot stays in one place, and has not spread on the skin, but has faded, it is a swelling from the burn. The priest shall pronounce him clean, for it is the scar from the burn.

Again, the word amad, or stand, is used. There may have been the introduction of crummy doctrine, but the infection was caught, and the individual stands against it so that it doesn’t spread, but rather dims, then the person is to be pronounced clean from their burn. As promised earlier, the word mikvah, or burn, is now used for the last time in Scripture. You can wave farewell to it.

Time and again, we are seeing pictures of doctrine and how to handle it. We are to keep from bad doctrine, we are to stay away from those who would infect us with it, and we are to stand on the truth of the word of God. However, there is the truth that the person who has the affliction has no idea if it is unclean or not. They have to go to the priest to have it identified.

The sad thing is that the infection normally comes from the priest they go to for an examination. In other words, if a person gets crummy doctrine at Church of Apostasy under Pastor Heretic, and he is told he has an infection by a friend, if he goes back to Pastor Heretic to examine him, he is going to be told he is clean. This is why knowing the Bible is so hugely important, and why it is so, so frustrating to see people trust leaders who are already as unclean as any festering, leprous boil imaginable. It is maddening.

O God, open our eyes to the truth of Your word
There are countless views on what is wrong and what is right
Lead us in the correct path as is expected by the Lord
Keep us from bad doctrine, that terrible plight

Should we stray, lead us back to You by Your Spirit
Keep us from works which will never truly satisfy
Help us to stand on the work of Jesus; He our sure Merit
Yes, keep us, O Lord, from ever going awry

And Lord, for those whose doctrines are evil
Keep us from them, lead us to sound and proper teachers
May we never be seduced by the lies of the devil
Yes, keep us, O Lord, from nutty heretical preachers

III. A Sore On the Head or Beard (verses 29-37)

²⁹ “If a man or woman has a sore on the head or the beard,

The wording here is correctly translated, b’rosh o b’zaqan, “the head or the beard.” However, it indicates “the place of the beard,” not just the beard itself, thus it is the chin. One might think that a sore on the head or chin would normally be the same type of thing that would affect anywhere else on the rest of the body, and so why would there be a distinction between the two? It is, again, to give us spiritual pictures of other things.

What is fun, at least to me, is that the zaqan, or beard, is now introduced into the Bible. Although only speculation, it is pretty certain that all the great men of God since creation itself, until the time of Moses had beards, and most of them since then have as well.

The zaqan, despite being so magnificent a display of manliness, is actually only seen 19 times in the Bible. It comes from the verb zaqen, which is to be or become old, and so it can be translated as “old man.” Let’s leave comments on that alone for now.

³⁰ then the priest shall examine the sore; and indeed if it appears deeper than the skin, and there is in it thin yellow hair, then the priest shall pronounce him unclean.

Once again, an inspection is needed. In this case, the word amoq is again used. It is a deep sore. In addition to that, it has a hair described with a new word, tsahov, or “yellowish.” This will only be seen three times, through verse 36, and then it is biblical history. It comes from tsahev, an even rarer word which is translated as shiny. In Ezra 8, its only use, it describes shiny bronze as precious as gold. It thus signifies that which is gleaming and golden in color.

The word thin is daq. It comes from the word daqaq which indicates being pulverized or crushed. Thus, this is something small or thin. If such a deep sore with thin, shiny, yellowish or golden hair is in it, that fellow is unclean. His head or chin is leprous, and he is a leper…

^{30 (con’t)} It is a scaly leprosy of the head or beard.

The word “scaly” is new. It is netheq. It will be seen 14 times in chapters 13 & 14, and then it too will be gone. It comes from nathaq which indicates breaking off, plucking away, or rooting out. Thus, it is a scale than can be pulled away.

³¹ But if the priest examines the scaly sore, and indeed it does not appear deeper than the skin, and there is no black hair in it, then the priest shall isolate the one who has the scale seven days.

Again, a period of seven days is used to determine if what has arisen to the sight is something contagious and unclean, or if it is just something which looks bad, but has no uncleanness in and of itself. The requirements are 1) it does not appear deeper than the skin. The word is amoq, and it indicates that which is deep; and 2) there is no black hair in it.

Surprisingly, the word black, or shakhor is new to Scripture. For such a common adjective, one would think it would have been used a jillion times by now. But no. Even more surprising, is that it will be used just 6 times in the Bible. Other words do indicate black, but the specific adjective is rather rare. It comes from a root which is identical to shakhar which means to seek, and which then comes from the dawning of the morning. It is a jet black.

The scholar Keil sees a problem with this. He says that there is an error in the text. The verse says, “no black hair.” But verse 37 will says that there is a black hair. And so he states that this verse either needs to drop the word no, or change black to yellow. Some other scholars appear to agree with him, but this is incorrect.

A black hair would indicate that things were OK at this point. Verse 37 indicates that the black hair had grown into it. This is the purpose of isolating the person. It would give time for things to either degrade or progress enough so that a final determination could be made. The two weeks of isolation would allow time for a black hair to become well evident. If there was already a black hair in it, then there would be no need to isolate the person at this time.

³² And on the seventh day the priest shall examine the sore; and indeed if the scale has not spread, and there is no yellow hair in it, and the scale does not appear deeper than the skin,

On the seventh day, three things are to be looked for: 1) no spreading of the scale; 2) no yellowish hair, and; 3) the scale isn’t deeper than the skin. If these three are the case, then…

³³ he shall shave himself, but the scale he shall not shave.

By shaving, he will clear out any chance of the surrounding hair interfering with a proper evaluation, or irritating the scale. Only the area of the scale is not shaved. This then is to see if the scale grows outward, and it will allow the hairs in the scale area to grow at the same time as the non scale areas so that they can be compared. And finally, in not shaving the scale itself, it won’t become inflamed and give a false reading if it wasn’t leprosy in the first place.

^{33 (con’t)} And the priest shall isolate the one who has the scale another seven days.

Seven days are again appointed. By this time, a hair will grow out of the area, or no hair will grow out of it, but it will remain unchanged. Either the hair, or the appearance, will make the determination possible.

³⁴ On the seventh day the priest shall examine the scale; and indeed if the scale has not spread over the skin, and does not appear deeper than the skin, then the priest shall pronounce him clean. He shall wash his clothes and be clean.

Only two things are needed for a declaration of being clean. The first is no spreading of the scale, and the second is that it is not deeper than the skin. If both of these are true, then he is to be declared clean. After the declaration, he was then do the same thing as was instructed back in verse 6, wash his clothes.

It is a ceremonial act. He was detained fourteen days on suspicion, and was thus considered tainted by ceremonial pollution. Plus, one’s clothes would need to be washed after 14 days, or things could only go from bad to worse. After washing his clothes he will be considered clean.

³⁵ But if the scale should at all spread over the skin after his cleansing,

Unlike verse 7 from last week which was somewhat ambiguous, there is no doubt that this is speaking of happening after he has been declared clean and washed his clothes. What will next be described is after that point…

³⁶ then the priest shall examine him; and indeed if the scale has spread over the skin, the priest need not seek for yellow hair. He is unclean.

This is for a sore on the head. Other sores were seen to have spread, and yet it didn’t necessarily mean there was uncleanness involved. But for a sore on the head, even without secondary evidences, the person was to be declared unclean. A spreading of this scaly leprosy on the head is sufficient for this.

³⁷ But if the scale appears to be at a standstill, and there is black hair grown up in it, the scale has healed. He is clean, and the priest shall pronounce him clean.

This verse at first seems superfluous. If it takes us back to verse 34 and the examination after the second week of isolation, then he has already been declared clean because of what it said there. However, if it follows logically after the previous verse, then he has been declared unclean because it has spread since he was declared clean.

But what appears to be the reason for this verse, is to show that it is the word of God as given to the priests which determines what makes a person clean or unclean. The priest is to give his rendering based on that, and nothing else.

With this final section, we see a leprosy somewhat different than the others. First, it is the first time it includes a woman. The others simply said man, person, or body, but this one specifies a woman. Secondly, it is a specific part of the body in that it affects the head or the beard.

For head, the word is rosh. It carries many meanings, first, leader, ruler, top, and on and on. Here it is the head which is the seat of knowledge, and biblically, the symbol of authority or preeminence. The beard is specifically a sign of manhood, and even more, a man of years and thus supposed discretion. In such a man, prudence and wisdom are what one would expect.

However, there is now a sore upon the head of such a person – male or female. It is deep, implied by the use of the word amoq four times in these few verses. The next time the word will be used will be in Job 11 when comparing the deep things of God. They are higher than heaven and deeper than hell according to the passage. After that, it will be used in Proverbs to speak of an adulteress as being a deep pit. Everything about this passage now is speaking of what is presented to the church of Thyatira in Revelation 2 –

“And to the angel of the church in Thyatira write,
‘These things says the Son of God, who has eyes like a flame of fire, and His feet like fine brass: ¹⁹ “I know your works, love, service, faith, and your patience; and as for your works, the last are more than the first. ²⁰ Nevertheless I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and seduce My servants to commit sexual immorality and eat things sacrificed to idols. ²¹ And I gave her time to repent of her sexual immorality, and she did not repent. ²² Indeed I will cast her into a sickbed, and those who commit adultery with her into great tribulation, unless they repent of their  deeds. ²³ I will kill her children with death, and all the churches shall know that I am He who searches the minds and hearts. And I will give to each one of you according to your works.
²⁴ “Now to you I say, and to the rest in Thyatira, as many as do not have this doctrine, who have not known the depths of Satan, as they say, I will put on you no other burden.” Revelation 2:18-24

The sore upon the head is symbolic of the sore upon the leader of the congregation, here termed, the angel of the church at Thyatira. The sore, rather than of wisdom and prudence, is a cancer which has infected the head. It is deep, and it has sear sahov dag, thin yellow hair. The word used to describe the hair is being compared to the feet of fine brass of Christ.

It is that most unusual word concerning gleam as if gold, and which came from the word used to describe the fine bronze of Ezra’s time which was as valuable as gold. The “fine brass” used to describe Jesus’ feet is another very rare word, khalkolbanan, which carries the same meaning. Bronze, or brass, signifies judgment. Christ’s feet are the seat of His judgment. This person has judgment in the sore of the head or beard. It is a thin, weak judgment, as the words imply.

The plague is Jezebel, who is described, just as the adulteress of Proverbs. She is a deep infection, and her doctrines are perverse. In fact, the Lord describes her doctrines as the depths of Satan. It is a perfect contrast to the wisdom of the Lord which was described in Job – higher than the heaven and deeper than hell. The Lord says that He will cast her into a bed, along with those who commit adultery with her, into great tribulation, except they repent of their deeds. This is the picture which we are seeing here.

In this, identified with thin yellow hair, there is an immediate pronunciation of being unclean. It is why a woman is specified for the first time. No woman is to be in such a position of authority in the church according to 1 Corinthians 14, and 1 Timothy 2. There is no need to look for any further sign. It is plague; it is unclean.

However, if there is a sore on the head which cannot be properly identified as wholly unclean, and there is no black hair in it, then the person is to be isolated. The black hair would indicate seeking proper doctrine, as the root of the word implies, “to seek.”

But because that is not evident, there is a period of evaluation, just as it was in verses 4-6 from last week. If after a first evaluation, there is no sign of further corruption, then the evaluation is conducted for another seven days, at which time a verdict is to be rendered. If the plague has not spread, the infection is ended and the person is proclaimed clean. But if the bad doctrine returns at anytime after he is pronounced clean, there is no need to look for any further telltale signs, he is unclean and is to be expelled.

The final verse, verse 37, is given as a support for the leader who has corrected his error. It says, if the scale is at a standstill and he has a black hair grown up in it, he is healed. The standing still of the scale signifies that bad doctrine is no longer being spread, and the black hair signifies right doctrine is being sought out.

What is obvious in these verses, is that the truth of the matter, and not the determination by the priest, is what shows a person to be clean or not. If the priest pronounced an unclean person clean, or if he pronounced a clean person unclean, it doesn’t negate the truth of the state in relation to the word. Ultimately, it is the word which determines what is clean. The judgment of the priest must be in accord with it, or it is null and void.

This is what is seen here. Just because a church ordains a person, it does not mean that they are suitable to be ordained. Likewise, just because someone claims a leader is not suitable for the ministry, it does not mean he isn’t. Instead, the qualifications are already laid out in the word of God. This is what is seen concerning a sore upon the head of a person in this otherwise difficult to understand set of verses from Leviticus.

As you can see, there is a surface meaning to what is given in the Bible, but there is also something that is being pictured for us to consider. As I said earlier, there are many other things which can bring about infections of one sort or another in a society, and the Lord knows all of them. But he chose these things which are detailed in Leviticus to teach us spiritual truths as well.

And the greatest spiritual truth of all is that we need Jesus. It is He who is on prominent display here. He is the one who ultimately determines if we are clean or if we are unclean, and if that condition is temporal or eternal. Let us be sure to come to Him for full purification, so that we will not be condemned on that great Day, and also so that we will be pleasing to Him even now if we have already been saved by Him.

Closing Verse: But hold fast what you have till I come. ²⁶ And he who overcomes, and keeps My works until the end, to him I will give power over the nations—
²⁷ ‘He shall rule them with a rod of iron;
They shall be dashed to pieces like the potter’s vessels’—
as I also have received from My Father; ²⁸ and I will give him the morning star.
²⁹ “He who has an ear, let him hear what the Spirit says to the churches.”’ Revelation: 2:25-29

Next Week: Leviticus 13:38-59 More interesting things for us to seek out and see… (The Law of Leprosy, Part III) (21^st 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.

The Law of Leprosy

“If the body develops a boil in the skin, and it is healed
And in the place of the boil there comes a white swelling
Or a bright spot, reddish-white
Then it shall be shown to the priest; for his decision-telling

And if, when the priest sees it
It indeed appears deeper than the skin
And its hair has turned white
The priest shall pronounce him unclean; Shoot! leprosy again

It is a leprous sore which has broken out of the boil
Something that will make everyone else recoil

But if the priest examines it
And indeed there are no white hairs in it, not in this phase
And it is not deeper than the skin but has faded
Then the priest shall isolate him seven days

And if it should at all spread over the skin
Then the priest shall pronounce him unclean
It is a leprous sore
That is what this does mean

But if the bright spot stays in one place, and has not spread
It is the scar of the boil
And the priest shall pronounce him clean
From him nobody will need to recoil

“Or if the body receives a burn
On its skin by fire
And the raw flesh of the burn becomes a bright spot
Reddish-white or white, as if on a white-wall tire

Then the priest shall examine it
And indeed if the hair of the bright spot has turned white
And it appears deeper than the skin
It is leprosy broken out in the burn, it is a leprous sight

Therefore the priest shall pronounce him unclean
It is a leprous sore; this is what that spot does mean

But if the priest examines it
And indeed there are no white hairs in the bright spot
And it is not deeper than the skin
But has faded, a little bit or even a lot

Then the priest shall isolate him seven days
And the priest shall examine him on the seventh day, for sure
If it has at all spread over the skin
Then the priest shall pronounce him unclean; It is a leprous sore 

But if the bright spot stays in one place
And has not spread on the skin, but has faded, so do we learn
It is a swelling from the burn that is seen
The priest shall pronounce him clean, for it is the scar from the burn

“If a man or woman has a sore on the head or the beard
Then the priest shall examine the sore
And indeed if it appears deeper than the skin
And there is in it thin yellow hair; not like before

Then the priest shall pronounce him unclean
It is a scaly leprosy of the head or beard; this is what it does mean

But if the priest examines the scaly sore
And indeed it does not appear deeper than the skin, such are its ways
And there is no black hair in it
Then the priest shall isolate the one who has the scale seven days

And on the seventh day the priest shall examine the sore
And indeed if the scale has not spread; it stayed where it has been
And there is no yellow hair in it
And the scale does not appear deeper than the skin

He shall shave himself, but the scale he shall not shave
Yes, he shall follow in these ways
And the priest shall isolate the one who has the scale
Another seven days 

On the seventh day the priest shall examine the scale
And indeed if the scale has not spread over the skin
And does not appear deeper than the skin
Then the priest shall pronounce him clean; this battle he did win

He shall wash his clothes and be clean
In response to what the priest has seen

But if the scale should at all spread over the skin after his cleansing
Then the priest shall examine him to see what can be seen
And indeed if the scale has spread over the skin
The priest need not seek for yellow hair; he is unclean

But if the scale appears to be at a standstill
And there is black hair grown up in it
The scale has healed; he is clean
And the priest shall pronounce him clean; so I do submit

Lord God, by Your goodness alone we are reconciled to You
You sent Jesus to cleanse us from all unrighteousness
And so help us to trust in Him alone; yes through and through
Our deeds can’t satisfy, and they leave us in more of a mess

But what Christ has done is fully sufficient to save
In Him we are cleansed and made pure in Your sight
Help us to live by faith alone; this is how we are to behave
And through Him all things are made perfect and right

Thank You, O God, for Christ Jesus our Lord
And for what we know of Him through Your superior word

Hallelujah and Amen…

 

Leviticus 13:1-17
The Law of Leprosy, Part I

Chapters 13 & 14 go into great detail concerning the issue of the dreaded disease of leprosy. It is argued that the Hebrew word signifies various diseases or conditions which are all lumped under the one word which is translated as leprosy. For this reason, the NIV translates the word as “defiling skin disease.”

In English, the word comes from the Greek lepoa which is from lepis, a scale. This is because with leprosy, the body would at times be covered with thin white scales. It would then give it the appearance of snow. There are many great commentaries on the actual afflictions, and how they affected the people and the society.

If you are into the medical aspects of these things, all you need to do is read the verses of these two chapters, and you will know a sufficient amount to determine what is being conveyed. For further details, you can go to any of those myriad commentaries and read all about the afflictions from a medical standpoint.

But… what is being relayed in these chapters is not just something that is found on the surface. It is also information which conveys pictures of other things. As always, the Bible needs to be looked at from the viewpoint of it being a manual about the redemption of man. If considered from that viewpoint, and with Jesus Christ as the One to bring this about, then what seems obscure and pointless becomes far more interesting.

Text Verse: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” John 6:63

We will carefully evaluate these chapters and verses with a view to why God selected the particular words and things which surround that which brings uncleanness and that which brings about cleanness. In so doing, we will be able to see really exquisite pictures of His dealings with man. Physical afflictions made a person unclean under the law, but these things are not carried over in the New Testament. There is nothing which says, “A person with various skin afflictions is barred from the church.”

If these things could truly defile a person, then the Lord would have re-included them in the New Testament. But they don’t. Jesus tells us that the flesh profits nothing. It is not the flesh that the Lord is at all concerned about. Therefore, it must be true that what is being conveyed here is more than just a set of rules and guidelines which were intended to protect the Israelites from the spread of disease. If this were not so, then it would certainly give an indication that the Lord cared less about the church than He did about Israel. But this is not the case at all.

In fact, in understanding the spiritual meaning of what is being conveyed, and how it pictures other things, we can see that the Lord truly cares about the state of man – be he in Israel or in the church – in an absolutely pure way. The Lord’s words that He gives to His people are spirit, and they are life. These truths 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. New Sores and Old Sores (verses 1-11)

And the Lord spoke to Moses and Aaron, saying:

The address is made, once again, to both Moses and Aaron. The last time this occurred was in verse 11:1. This addressing of both of them is rather uncommon. Mostly it is to Moses alone. What is ahead is a long discussion on ritual purification because of health issues. The issue of leprosy will take up all of Chapters 13 and 14, and this will be followed up in Chapter 15 with bodily discharges.

In these three chapters, the Lord will address both Moses and Aaron three times, and once he will address only Moses.

² “When a man has on the skin of his body

The word adam, or man, is used instead of nephesh, or soul. What will be described next is on his or, or skin, which covers his besar, or flesh. The word or, meaning skin, is used 99 times in the Bible, and yet 46 of them are mentioned in this one chapter. The or is the covering of the man. Having an affliction in the skin then is an outward sign of uncleanness. As you will see, it is an uncleanness which pictures sin in man; a plague of death.

The words show us that this is pertaining to physical afflictions of the body which arise in the course of this physical existence. However, there are spiritual meanings behind these physical conditions. In the identification process, there are three initial signs to be considered, the first is…

^2 (con’t) a swelling,

The seeth, or swelling, is an interesting word. It comes from the word nasa, which means “lifted” or “to rise.” Outside of Leviticus, it is translated as “acceptance,” “majesty,” “authority,” and the like. The idea is that when someone is favored, they are lifted up. However, in Leviticus, this lifting up is not a good thing. It indicates a swelling of the flesh. Such a swelling would be spiritually equated to the pride of life.

^2 (con’t) a scab,

Next is a sapakhath, or “scab.” It is introduced here and will only be seen one more time, in verse 14:56. It comes from saphakh, which gives the sense of attachment, or gathering. Thus a scab is where the skins gather at an eruption. It would picture gathering together with that which is vile; the lust of the flesh.

^2 (con’t) or a bright spot,

The baheret, or bright spot, is also introduced here. It will only be used in chapters 13 and 14 of Leviticus. It comes from the adjective bahir which means bright. It indicates then a whitish spot which is found on the flesh, or even a glossy pimple. It would indicate that which draws attention to itself; the lust of the eyes. And so we have here, three things which match that which John writes about –

“For all that is in the world—the lust of the flesh, the lust of the eyes, and the pride of life—is not of the Father but is of the world.” 1 John 2:16

It is the three things which Adam was tested with in Genesis 3; it is the three things which Jesus was then tested with as is recorded in the gospels. And it is the same three things which we all face daily in our lives. Will we yield to the flesh? Or, will will be transformed by the renewing of our mind and pursue the Spirit? Instructions are given for us to evaluate these things and apply them to our lives.

^2 (con’t) and it becomes on the skin of his body like a leprous sore, then he shall be brought to Aaron the priest or to one of his sons the priests.

When one of these three instances occurs, and turns into a nega tsaraat, or wound of leprosy, the person was to be brought to Aaron or one of his sons who are priests. This word, tsaraat, will be used 35 times in the Bible and all but 6 of them will be in chapters 13 and 14.

It comes from the verb tsara, or leper, which has only been seen once. That was when Moses was told to put his hand into his coat and then pull it out. When he did, it was leprous. That was one of the signs to Israel of Moses’ qualification to lead them. The word then comes from a primitive root which means to scourge.

Adam Clarke notes that “the root in Arabic signifies to cast down or prostrate, and in Ethiopian, to cause to cease, because,… ‘it prostrates the strength of man, and obliges him to cease from all work and labor.’” The idea is that a person is struck with leprosy, as if a curse. In other words, it is the stroke of God. Miriam, Moses’ sister will be struck with it as a curse in Numbers, as will Gahazi, the servant of Elisha in 2 Kings.

³ The priest shall examine the sore on the skin of the body; and if the hair on the sore has turned white,

In Israel, the priest was also the dermatologist. It was his to evaluate what made a person clean and what made him unclean. It was his to pronounce. He was to examine the skin, but also the sear or hair. Hair in the Bible indicates an awareness of things; consciousness. In particular that of the awareness of sin.

The first time it was used in the Bible was to describe the hairy body of Esau, who was himself a picture of Adam, the one who fell and became conscious of sin. One can see how the hair, being checked in order to identify uncleanness, ties in with that. If it has turned lavan, or white, it is an indication of that which is unclean. The word for “turn” is haphak. It indicates to change, but in this case it would be a perversion of what is normal; thus “to pervert.”

Going further, lavan (adj. white) comes from the verb lavan which indicates brick making. The idea is that when a brick is fired, it grows white. It is a picture of works in the Bible. For example, the making of bricks to build the tower of Babel was a picture of man’s attempt to reach heaven through his own works.

^3 (con’t) and the sore appears to be deeper than the skin of his body, it is a leprous sore.

The next thing to be evaluated was whether the sore was deeper than the skin of his flesh. The word for “deeper,” amoq, is introduced into the Bible here. It is an adjective and signifies that which is deeper, thus it is a comparative word. It indicates a deep thing, and even something mysterious. If the sore has gone below the skin, it has thus gotten into the flesh. As I’ve said, the flesh is that which is opposed to the spirit.

We are being given an Old Testament lesson concerning a New Testament truth, the sins of the flesh, those things which go deeper than our outer covering, our skin, are those things which cause us to be unclean. It was garments of skin which the Lord gave Adam and his wife after the fall. That was to be a covering for them. Since that time, the flesh and the spirit have been at war.

^3 (con’t) Then the priest shall examine him, and pronounce him unclean.

If these things indicated leprosy, it would then v’time oto, “make him unclean.” In this, he is said to do that which his office pronounces as done. It is an idiom which indicates a pronouncement of being in an unclean state.

Think it through. A person has the awareness of sin, pictured by the white hair. It is based on his works which identify him as unclean. What he is doing it a perversion of what is normal. And it has gone from the skin, deep into the flesh. The type, leprosy, pictures the anti-type, unclean works which are of the flesh.

⁴ But if the bright spot is white on the skin of his body, and does not appear to be deeper than the skin, and its hair has not turned white, then the priest shall isolate the one who has the sore seven days.

If an evaluation by the priest indicates that the bright spot is, at this time, not seemingly leprous because it lacks the two other identifying marks, then the person is to be shut up in a state of isolation for seven days. It should be noted that this verse actually says that “the priest shall isolate the sore seven days.” The other words are inserted for clarity, but they are probably correct. It could be that only the sore is to be bandaged during the period, but more likely is that the person was to be shut up during this period because he had the sore.

The word for shut up is sagar. It is the shutting up of something. It can be for protecting someone against harm, such as Noah being shut up in the Ark. And it can also be to bring someone harm, such as when the Lord is said to shut up Israel for destruction.

Seven is the number of spiritual perfection. An evaluation of the flesh will be remade after this set interval. The seven days are to teach New Testament ministers not to be hasty in rendering a judgment which could be incorrect. We are asked to consider a spiritual state of others by these Old Testament physical examples.

⁵ And the priest shall examine him on the seventh day;

It is not after the seventh day, but on the seventh day that the person is examined. Eight in the Bible signifies new beginnings, and it is that which will occur based on the outcome of the inspection.

^5 (con’t) and indeed if the sore appears to be as it was, 

The Hebrew reads more strongly here. It says, “And behold! The plague stands in his eyes.” The idea of standing is that of not changing. In the New Testament, Paul tells us numerous times to stand when speaking of doctrine. It means to be fixed and unchanging. A classic example of standing as being unchanging in doctrine is given by Paul. Three times in Ephesians 6 he repeats the admonition –

“Finally, my brethren, be strong in the Lord and in the power of His might. ¹¹ Put on the whole armor of God, that you may be able to stand against the wiles of the devil. ¹² For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places. ¹³ Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

¹⁴ Stand therefore, having girded your waist with truth, having put on the breastplate of righteousness, ¹⁵ and having shod your feet with the preparation of the gospel of peace; ¹⁶ above all, taking the shield of faith with which you will be able to quench all the fiery darts of the wicked one.” Ephesians 6:10-16

This is the idea of this possible plague. It has remained unchanging and has not spread. Further…

^5 (con’t) and the sore has not spread on the skin,

The word pasah, or spread, is introduced here. It is a word which will be used 22 times in Scripture, and yet all 22 will be in chapters 13 & 14. It is obviously an important consideration to the Lord for it to be used so many times concerning that which is unclean and defiled, and which spiritually pictures sin. The sore stood firm and did not spread, and so…

^5 (con’t) then the priest shall isolate him another seven days.

Not only are ministers to not be hasty in their judgments, but they are to be exactly the opposite. They are to refrain from quick judgments, but are to evaluate things very carefully. It is a precept which Paul explicitly states to his young protege Timothy –

“I charge you before God and the Lord Jesus Christ and the elect angels that you observe these things without prejudice, doing nothing with partiality. ²² Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.” 1 Timothy 5:21, 22

This wise precept finds its origins all the way back in the highly disregarded and ignored book of Leviticus. Aren’t you becoming more excited about this book with each passing verse!

⁶ Then the priest shall examine him again on the seventh day; and indeed if the sore has faded, and the sore has not spread on the skin, then the priest shall pronounce him clean; it is only a scab, and he shall wash his clothes and be clean.

A second evaluation is made, again on the seventh day from the previous evaluation. On this day, if the sore has faded, it is good news for the person. The word for fade, keheh, is new. It essentially means, “to darken,” or “make obscure.” It is used when one’s eyes dim as he falls asleep, or when a wick fades as the oil burns down in a lamp. If this sore has faded, then the priest is to pronounce the person clean. The word is taher, or literally “pure.” He is considered free from defilement.

The conclusion that the priest is to derive is that what he sees is only a scab. This is not the same word as verse 2. Here the word is a new one, mispakhath. It will be used now and in verses 7 and 8, and then drop from the pages of the Bible. Enjoy it while it lasts.

Because he is deemed clean, he is to wash his clothes as a ceremonial act. He was detained fourteen days on suspicion, and was thus considered tainted by ceremonial pollution, and his clothes would need to be washed after such a time anyway. After washing his clothes he will be considered clean.

What was thought to possibly be sinful works was actually something entirely different. There is a spiritual picture here which Paul explains. A person was doing some works which were hidden, but which others may have deemed as sinful. Through a careful inspection, the person’s works are actually found out to be pure, and thus the person is pure. Here are Paul’s words showing this –

“Some men’s sins are clearly evident, preceding them to judgment, but those of some men follow later. ²⁵ Likewise, the good works of some are clearly evident, and those that are otherwise cannot be hidden.” 1Timothy 5:24, 25

A real-life example of this is a person who was known to hire hookers and then spend his time speaking to them about Jesus. What he was doing had people supposing he was doing one thing, while in fact he was doing another.

⁷ But if the scab should at all spread over the skin, after he has been seen by the priest for his cleansing, he shall be seen by the priest again.

It is debated if this follows after verse 6 for the person who was declared clean, or if it goes back to verse 5 for the person who was unchanged after the first week. What seems likely is that it goes back to verse 5. In the end, it doesn’t really matter, because either way, the Hebrew reads v’im pasoh tiphseh – “and if spreading it has spread.” Instead of the scab having no change, or having not spread after it had darkened, it has now spread outwards from its original spot, and so the priest is directed to evaluate him again.

⁸ And if the priest sees that the scab has indeed spread on the skin, then the priest shall pronounce him unclean. It is leprosy.

Oh no! The scab has spread. In this case, the priest is now under obligation to pronounce the person unclean. What he has is leprous. In picture, the sin of the man is an infectious sin, and he is deemed as unclean. And now, with verses 6-8 behind us, we can say goodbye to the word mispakhath, or scab. It will not be seen again.

⁹ “When the leprous sore is on a person, then he shall be brought to the priest.

We now enter into a new situation concerning leprosy. Verses 1-8 were something which had appeared on a man and it was unknown what the affliction was. It was previously not there and had to be carefully evaluated to see if it was uncleanness of some sort. Here, it is an old leprosy which is clearly and undoubtedly unclean. It is something which has been hidden, but which is insidious in nature. Verses 9 and 10 lead up to verse 11 as conditional clauses which lead to the main clause.

¹⁰ And the priest shall examine him; and indeed if the swelling on the skin is white, and it has turned the hair white, and there is a spot of raw flesh in the swelling,

Three things are needed to properly identify if what is being looked at is, in fact, leprosy. The first is a white swelling on the skin. This would be a very white swelling, like snow. This is what will be seen of Miriam when she is plagued with leprosy in Numbers 12 –

“And when the cloud departed from above the tabernacle, suddenly Miriam became leprous, as white as snow. Then Aaron turned toward Miriam, and there she was, a leper.” Numbers 12:10

Second, the hair in the swelling is turned white. Again, the word white in both cases is lavan. It points to the idea of works. The third is that there is a “spot of raw flesh in the swelling.” The Hebrew reads u-mikhyat besar khai – “and reviving flesh live.” Thus scholars term this “proud flesh.” The entire picture to be seen is someone who is swollen up with pride in his works, and who boasts in his flesh. This is the attitude Paul warns about with these words –

“Beware of dogs, beware of evil workers, beware of the mutilation! ³ For we are the circumcision, who worship God in the Spirit, rejoice in Christ Jesus, and have no confidence in the flesh, ⁴ though I also might have confidence in the flesh. If anyone else thinks he may have confidence in the flesh, I more so: ⁵ circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews; concerning the law, a Pharisee; ⁶ concerning zeal, persecuting the church; concerning the righteousness which is in the law, blameless.” Philippians 3:2-6

Paul speaks of those of the circumcision, meaning the Jews, who put their confidence in the flesh by observing the Law of Moses, instead of putting their confidence in Christ, who is the end of the law for all who believe. This is the proud flesh and it is perfectly described by the next verse…

¹¹ it is an old leprosy on the skin of his body.

It is an old leprosy. The word is yashen. It means to sleep, but the words gives the sense of something inveterate. It is long- established and unlikely to change. It is a perfect description of those who seek to be justified by the law. It’s rather odd, that the very law which identifies this old leprosy is actually describing those who adhere to it for their justification.

The infection is in the body, it is swelling, it is based on works, and those works reveal the prideful nature of the one to whom they belong. It is the Judiazers of Paul’s time and it is those of the Hebrew Roots movement of our time – perfectly described by the very law they cling to, and which identifies them as unclean. Because of this…

^{11 (con’t)} The priest shall pronounce him unclean, and shall not isolate him, for he is unclean.

There is no reason to evaluate if such a person’s works are actually appropriate or not. The Bible clearly and unambiguously tells us that those who live by deeds of the law are unclean. They have not come to God through Christ, and their works can never please Him. Paul says of this –

“Now we know that whatever the law says, it says to those who are under the law, that every mouth may be stopped, and all the world may become guilty before God. ²⁰ Therefore by the deeds of the law no flesh will be justified in His sight, for by the law is the knowledge of sin.” Romans 3:19, 20

Who is it that is unclean before the Lord?
It is the one who trusts in his own righteousness
He has ignored what is said about Jesus in the word
Who thinks he is secure, but is really a mess

Like leprosy, sin infects our lives, and we are done in
We attempt to work our way to heaven, displeasing God even more
Such is the depth of this body of sin
And unless we change, on us God will His great wrath pour

But there is hope for the soul who is unclean
Is is found in God’s Gift of our Lord Jesus
In the life of Jesus, the most marvelous grace is seen
And it is waiting there for each and every one of us

II. Completely Covered in White (verses 12-17)

¹² “And if leprosy breaks out all over the skin, and the leprosy covers all the skin of the one who has the sore, from his head to his foot, wherever the priest looks,

The word “breaks out” is parakh. It indicates a blossoming or an abundance. In this, the skin is totally covered with this leprous look. The Hebrew repeats itself with the words paroakh tiphrakh, or “flowering, it flowers.” From the person’s head to the foot, he is literally covered in this outbreak.

It is actually unsure what condition is being relayed here. There is one black girl from Trinidad who got vitiligo so completely that she went from being totally black to completely white. It is happening to a black grandmother here in the US right now. But this is probably not what is being spoken of here. Whatever the condition is, it was one that causes the whole body to appear leprous, but it was so complete and without any other of the effects of normal leprosy, that it was treated in a unique way…

¹³ then the priest shall consider; and indeed if the leprosy has covered all his body, he shall pronounce him clean who has the sore. It has all turned white. He is clean.

Instead of being wholly unclean, the person who is so affected is considered completely clean and is pronounced as such. As this is not a normal medical condition which is identifiable, it is certainly a picture of something else, something unique and marvelous.

Sin is a leprous plague. When it infects a person, they are unclean because of it. Unclean is unclean – there are no true gradations of this state. One is either clean or they are unclean. But for those who think they can still merit God’s favor, they don’t think of themselves as wholly unclean. Thus, they fit those described previously. They have an infection and it causes them to be wholly unclean.

However, when a person realizes that they are wholly unclean, with no part of himself which is acceptable to God, they cannot boast in works of the flesh. When they come to the Priest, meaning Jesus, for His determination, He pronounces them clean. The reason is that His works fully, and completely, met the demands of the law. As Paul says to us –

“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

¹⁴ But when raw flesh appears on him, he shall be unclean.

This is the same “proud flesh” mentioned before. This is still certainly speaking of the same person who was pronounced clean in the previous verse. In picture, this is the person who has been cleansed by Christ and who has been saved by Him, but then falls back on deeds of the law, boasting in their works. Paul speaks of them in Galatians –

“O foolish Galatians! Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified? ² This only I want to learn from you: Did you receive the Spirit by the works of the law, or by the hearing of faith? ³ Are you so foolish? Having begun in the Spirit, are you now being made perfect by the flesh? ⁴ Have you suffered so many things in vain—if indeed it was in vain?” Galatians 3:1-4

They are those who are misdirected away from the gospel of Christ. Paul never calls their salvation into question, but he does tell them that they have become debtors to the entire law. They are unclean and they will be judged as such when they stand before the Lord at His bema seat of judgment. This is seen in the next verse…

¹⁵ And the priest shall examine the raw flesh and pronounce him to be unclean; for the raw flesh is unclean. It is leprosy.

The Priest, the Lord Jesus, examines our lives, He evaluates our deeds, and He looks into the motivations behind them. In this case, the person has been infected with ha’basar ha’khai, the flesh the proud, and he thus pronounces such people unclean. If you don’t think this is possible, I can tell you of countless emails of people desperate for friends, family, loved ones… all who have been sucked into the Hebrew Roots movement, just as the Galatians had been sucked into the false gospel of the Judaizers.

They started in the Spirit and turned to deeds of the law, figuring they could do a better job than the Lord did. They have set aside the grace of Christ. For those who were saved, they are saved, but they are to be judged in the most severe manner for their failing. They are lepers; they are unclean; and the Lord will take away the many rewards they could have earned by simply exercising faith in what He has done.

However, there is hope for even folks in this sad state. They can turn, and they can be renewed again by the Spirit. Paul told the Galatians to turn and forget the deeds of the flesh, using Peter’s falling back under the law as an example of such. Paul had to openly rebuke Peter, showing him his error. When he did, Peter was restored to right thinking. His proud flesh was cured…

¹⁶ Or if the raw flesh changes and turns white again, he shall come to the priest.

The one with proud flesh has once again realized the error of his way. Peter turned from his lack of trust in Christ, and he went on to his position as the Apostle to the Jews with his correction duly noted and responded to. So it can happen to anyone who has been saved and purified by Christ. We all stumble, we all fall, we all come short. But when we put away our proud flesh, the Priest will see, and He will respond accordingly…

¹⁷ And the priest shall examine him; and indeed if the sore has turned white, then the priest shall pronounce him clean who has the sore.

Whoo hoo! Cleansed and in right standing with the Lord! What more could anyone ask? The One who cleanses is an ever-lasting Fount of cleansing. As many times as we fail, and as many times as we return to Him for healing, He will heal. If we fall back on works of the law, as grievous of an offense as that is, the Lord is willing to restore us to a full and right relationship once again.

But as long as we are trusting in our deeds to be justified before Him, we stand unclean and under His unhappy judgment. We are separated from the body, and we lack the harmony in our life that we desperately need; we lack the filling of the Spirit and the fellowship with our heavenly Father. Let us not go down that path, but let Christ consider us as the one whose sore has turned white…

*^17 (fin) He is clean.

tahor hu – Pure (is) he. The declaration stands for any and all who live by faith, and by faith alone, in Jesus Christ. When we trust in His works, then we are in a clean and right-standing with our Creator. Stand fast on the gospel of Christ, and God will look at you as pristine white, cleansed by the precious blood of Christ.

As an eloquent and flowery followup to our 17 verses today, allow me to cite Matthew Henry who caught the gist of today’s passage quite well –

“The plague of leprosy was an uncleanness, rather than a disease. Christ is said to cleanse lepers, not to cure them. … And it was a figure of the moral pollutions of men’s minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse. The priest could only convict the leper, (by the law is the knowledge of sin,) but Christ can cure the sinner, he can take away sin. It is a work of great importance, but of great difficulty, to judge of our spiritual state. We all have cause to suspect ourselves, being conscious of sores and spots; but whether clean or unclean is the question. As there were certain marks by which to know it was leprosy, so there are marks of such as are in the gall of bitterness. The priest must take time in making his judgment. This teaches all, both ministers and people, not to be hasty in censures, nor to judge anything before the time. If some men’s sins go before unto judgment, the sins of others follow after, and so do men’s good works. If the person suspected were found to be clean, yet he must wash his clothes, because there had been ground for the suspicion. We have need to be washed in the blood of Christ from our spots, though not leprosy spots; for who can say, I am pure from sin?” Matthew Henry

The answer to his question is, “Any and all who call on Christ Jesus.” Sin is a deep infection, and it is one that we cannot cure. Our attempts to do so only add to our sin, they do not help. When we attempt to buy God off through good works, it is an affront to Him. “I cannot look upon you! How can I look upon your futile gestures which only cause you to feel you merit My glory?”

But, when we trust in His offer, and the work of His Son Jesus Christ, He is satisfied with our faith. It is a small thing, and yet it is so very difficult. If you don’t believe that, just look at the world around you, even once-saved believers at times have fallen back on their own deeds to satisfy God. It is proud flesh, and it will only lead to sadness. Let me very clearly explain to you how you can bring joy to God, and to your own troubled heart…

Closing Verse: “For I know that in me (that is, in my flesh) nothing good dwells; for to will is present with me, but how to perform what is good I do not find.” …  “O wretched man that I am! Who will deliver me from this body of death? ²⁵ I thank God—through Jesus Christ our Lord!” Romans 7:18 & 24, 25

Next Week: Leviticus 13:18-37 More infectious things to evaluate and to look through… (The Law of Leprosy, Part II) (20^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.

The Law of Leprosy

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

“When a man has on the skin of his body
A swelling, a scab, or a bright spot
And it becomes on the skin of his body
Like a leprous sore; a kind of gross blot

Then he shall to Aaron the priest be brought
Or to one of his sons the priests who in the law has been taught

The priest shall examine the sore on the skin of the body
And if the hair on the sore has turned white
And the sore appears to be deeper than the skin of his body
It is a leprous sore; something with him is just not right

Then the priest shall examine him, so he shall be seen
And pronounce him unclean 

But if the bright spot is white on the skin of his body
And does not appear to be deeper than the skin
And its hair has not turned white
Then the priest shall isolate the one who has the sore
———-Seven days he shall be shut in

And the priest shall examine him on the seventh day
And indeed if the sore appears to be as it was during this phase
And the sore has not spread on the skin
Then the priest shall isolate him another seven days

Then the priest shall examine him again on the seventh day
And indeed if the sore has faded
And the sore has not spread on the skin
Then the priest shall pronounce him clean, surely for this he waited

It is only a scab, this is what it does mean
And he shall wash his clothes and be clean

But if the scab should at all spread over the skin
After he has been seen for his cleansing by the priest
He shall be seen by the priest again
He is not yet to be released

And if the priest sees that the scab
Has indeed spread on the skin
Then the priest shall pronounce him unclean
It is leprosy; surely much to his chagrin

“When the leprous sore is on a person, from the greatest to the least
Then he shall be brought to the priest 

And the priest shall examine him
And indeed if the swelling on the skin is white
And it has turned the hair white
And there is a spot of raw flesh in the swelling, something not right

It is an old leprosy on the skin of his body
The priest shall pronounce him unclean
And shall not isolate him, for he is unclean
This is what this thing does mean

“And if leprosy breaks out all over the skin
And the leprosy covers all the skin, for sure
Of the one who has the sore
From his head to his foot wherever the priest looks there is more

Then the priest shall consider
And indeed if the leprosy has covered all his body, this is seen
He shall pronounce him clean who has the sore
It has all turned white. He is clean 

But when raw flesh appears on him
He shall be unclean; a situation quite grim 

And the priest shall examine the raw flesh
And pronounce him to be unclean
For the raw flesh is unclean
It is leprosy; as the raw flesh does mean

Or if the raw flesh changes and turns white again
He shall come to the priest
And the priest shall examine him
And indeed if the sore has turned white, the raw flesh has ceased

Then the priest shall pronounce him clean who has the sore
He is clean; he ain’t got the leprosy blues no more

Lord God, by Your goodness alone we are reconciled to You
You sent Jesus to cleanse us from all unrighteousness
And so help us to trust in Him alone; yes through and through
Our deeds can’t satisfy, and they leave us in more of a mess

But what Christ has done is fully sufficient to save
In Him we are cleansed and made pure in Your sight
Help us to live by faith alone; this is how we are to behave
And through Him all things are made perfect and right

Thank You, O God, for Christ Jesus our Lord
And for what we know of Him through Your superior word

Hallelujah and Amen…

Leviticus 12:1-8
Purification After Childbirth

Who does God favor? The book of Isaiah says that the Lord, who is the High and Lofty One who inhabits eternity, and whose name is Holy – whose throne is heaven and whose footstool is the earth – this great One will look upon the one who is poor and of a contrite spirit, and who trembles at His word.

There are lots of rich folk in the world. Some have millions, some hundreds of millions, and some billions. The world is working towards its first trillionaire, and it’s a coin toss who it will be. But just ask the Lord about that. “Big deal” He will say. In fact, Jesus said “You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God” (Luke 16:15).

Fancy cars, lots of money, a big house with a great view… it is as temporary as the next market crash, or the sudden telephone pole that runs in front of your car. And more, if that is where you have put your hope, it truly is an abomination to God. He despises your priorities.

Nothing like those things lasts forever, but the favor of God does. And He favors the poor that has a contrite spirit far more than He favors an arrogant rich son of a nuther rich guy. The question is, just how poor can you get and yet still be in favor with Him? Well, we can go to the Bible and find out…

Text Verse: “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.” 2 Corinthians 8:9

The Bible says that Jesus Christ was rich – rich indeed was He! He possessed all of heaven’s riches, power, and glory. And yet, He came and walked among us. He was so poor that we read in the book of Luke that certain women, whom Luke goes on to name, provided for Him from their substance.

In today’s world, that might seem like a real bonus, to have a lady support you, but in Israel of old, that would have been a very humbling experience. It is not the kind of thing one would openly brag about. But the Bible actually highlights it so that we know His state among the people.

And more, it was pretty much always this way for Him. Take time to read through the New Testament, and you will get hints of it elsewhere. Maybe we’ll bring it up again later in this sermon. Yes, I think we will. So stay awake, pay attention, and we’ll get through these verses that you are shaking your head over and saying, “What on earth do I care about these eight verses Charlie just read to me?”

You will… you will care. Do you know why? Because it is a part of His magnificent and superior word. And you, like me, are the type who trembles at His word. It is perfect, it is holy, and it is a delight to the eyes and a joy to the heart. It is the wisdom of God, revealing His Son in each passage, on every page, and through every word. It is 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. After the Birth of a Child (verses 1-8)

Then the Lord spoke to Moses, saying,

Chapter 11 dealt with clean and unclean foods, all things which could be eaten, or which were forbidden to be eaten. It opened with the words, “Now the Lord spoke to Moses and Aaron, saying to them…” Chapter 12 begins an entirely new thought, one which is introduced in the normal way by stating the words, v’dabber Yehovah el Mosheh lemor, or “And spoke Yehovah unto Moses, saying…” Aaron is once again left out of the words of instruction. What will be spoken is a completely different thought than Chapter 11, but it still deals with what is clean and that which is unclean.

Interestingly, the pattern follows that of the Genesis creation account. The animals were first described as having been created, and only then were humans created. The animals which could render an Israelite unclean were first detailed, and then that which is from man and which caused impurity in man is then detailed.

As we saw, the named animals each gave a picture of something else. Therefore, that which is outside the body and physical, but which caused spiritual defilement was first named. Now, that which comes from within the body and which is spiritual (inherited sin), and which caused more spiritual defilement, is named.

This is a chapter which has caused consternation for some people. It is as if they feel the Lord is saying there is some type of wrongdoing in having children. For example, a general search on Leviticus 12 on Google came up with the question, “Is Leviticus 12 saying that giving birth to a child is sin?” This type of question, or one about why female children bring about a longer duration of uncleanliness than a male, are most common.

There certainly must be a valid reason for each thing instructed in this chapter, but the words certainly seem foreign to anything we consider in our normal day to day thoughts.

² “Speak to the children of Israel, saying:

The contents of this chapter were to be relayed to all of the people. This was not a set of instructions merely for the priests to receive and contemplate, but all of Israel was to be informed of the guidelines which are presented here. It was something to be ingrained in the national psyche so that when the issue came about, it would be adhered to.

^2 (con’t) ‘If a woman has conceived, and borne a male child,

ishah ki tazria v’yaledah zakar – “Woman if bring forth seed and bears male.” The word translated as “conceived” is the verb form of the word zera, or seed, commonly used in the Genesis creation account, and which was also used in Genesis 3:15 with the promise of the coming Redeemer. It is that by which life continues on. The woman here has conceived, zara, because she has received seed, or zera, in order for that to come about. In this case, the result is a male child.

^2 (con’t) then she shall be unclean seven days;

A state of defilement is noted because of the birth of the child. The uncleanness belonged to her, however, not to the child. Nothing is mentioned concerning premature birth, and so this indicates that whenever the child is born, the state of uncleanness exists. And so, even though the uncleanness belongs to her, it is the result of the beginning of the life. The life began, and at some point a child would be born, resulting in uncleanness for the mother.

^2 (con’t) as in the days of her customary impurity she shall be unclean.

The “days of her customary impurity” is speaking of the monthly period cycle. This is specifically recorded in Leviticus 15 with very detailed instructions. The first verse of that section says –

“If a woman has a discharge, and the discharge from her body is blood, she shall be set apart seven days; and whoever touches her shall be unclean until evening.” Leviticus 15:19

The word for “customary” is niddah. This is the first of 29 times it will be used, mostly in Leviticus and Numbers. It comes from the word nadad, meaning “to flow” or “depart.” Thus it is that which flows. The word for “impurity” is found only here in the Bible. It is davah. It gives the sense of being sick, as if in menstruation. The state of impurity for childbirth follows the same line of reasoning as for that of the menstrual cycle. There has been an issue of blood which then causes defilement to the woman.

The fact that the impurity of childbirth is to be the same as that for having a period, even before the law of the period has been given, shows that the custom was already known and practiced, even before it became a part of the law. This is evident from an account all the way back in Genesis –

“Now Rachel had taken the household idols, put them in the camel’s saddle, and sat on them. And Laban searched all about the tent but did not find them. ³⁵ And she said to her father, “Let it not displease my lord that I cannot rise before you, for the manner of women is with me.” And he searched but did not find the household idols.” Genesis 31:34, 35

³ And on the eighth day the flesh of his foreskin shall be circumcised.

Surprisingly, this is the only time that mul, or circumcision, is mentioned in all of Leviticus. Upon the ending of the time of the flow of her sickness, the child was then to be circumcised. This however, corresponds to what was originally prescribed for circumcision in the first place. That is recorded in Genesis 17 –

And God said to Abraham: “As for you, you shall keep My covenant, you and your descendants after you throughout their generations. ¹⁰ This is My covenant which you shall keep, between Me and you and your descendants after you: Every male child among you shall be circumcised; ¹¹ and you shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant between Me and you. ¹² He who is eight days old among you shall be circumcised, every male child in your generations, he who is born in your house or bought with money from any foreigner who is not your descendant. ¹³ He who is born in your house and he who is bought with your money must be circumcised, and My covenant shall be in your flesh for an everlasting covenant. ¹⁴ And the uncircumcised male child, who is not circumcised in the flesh of his foreskin, that person shall be cut off from his people; he has broken My covenant.” Genesis 17:9-14

The ending of the woman’s customary impurity coincides with the time for the rite of circumcision. The importance of these two events coinciding in this way is because anything or anyone who touched a woman in such a time of impurity was considered unclean until evening. Thus, the child whom she nursed and held, would be considered as such.

Therefore, the circumcision of the child needed to be conducted after this time of defilement, and also in accord with what was prescribed to Abraham in Genesis 17. Everything fits perfectly in God’s law to ensure all will come out as it is intended to for His people. Unlike laws in America today, nothing in the law will cause a person to break one law while being obedient to another.

⁴ She shall then continue in the blood of her purification thirty-three days.

The noun tahorah, or purification, is introduced here. It will be seen 15 times, mostly in Leviticus, but a few other times throughout the Old Testament. It comes from the verb taher which means to make clean or pure. Thus, it is the state of purification, and in this case, the state of pure blood. The state was to continue for 33 days, making the total time of cleansing 40 days.

What needs to be understood is why these things are decreed. Leviticus 17:11 tells us that the life of the flesh is in the blood. When a woman has her period, it is blood that is no longer used for the purpose of life, thus death is associated with it. As death is the result of sin, it is considered unclean.

When a woman becomes pregnant, periods end and the blood is redirected for the purpose of advancing life. When that life finally comes forth, the blood is no longer needed for the child in the same way and the body begins to go back to the previous state, but she does produce milk for the child. During this transition phase, the blood is in its state of purification.

^4 (con’t) She shall not touch any hallowed thing, nor come into the sanctuary until the days of her purification are fulfilled.

During these final 33 days, she was not considered as unclean except in regard to the holy things. She could not touch the first-tithes, the flesh of offerings, and so on. Further, she was forbidden from entering the sanctuary during this time. However, other than being kept separate from these holy things, she could live a normal life in any other respect. Her blood was regarded as tahorah, or in a state of purification, and not nidah, or in an impure state.

⁵ ‘But if she bears a female child, then she shall be unclean two weeks, as in her customary impurity,

The period of impurity is doubled for that of a female child. Again, it is not the child who is deemed impure; it is the mother. And, instead of 7 days, it is 14. However, the child will remain with the mother during the time of impurity. She will be breastfed and tended to here constantly.

The only difference that is noted in the entire passage is that the boy is circumcised, and the girl is not. Thus, including circumcision, which would otherwise seem superfluous, must have bearing on the period of purification. It is showing us a theological reason for the doubling.

Although unknown to the Hebrew people why they circumcised, they knew they were to circumcise. We know now that it was a picture of the coming Christ in whom the sin nature would be cut. As sin transfers from father to child, the rite of circumcision, or cutting the male sex organ, symbolized a cutting away of the sin nature. In the coming of Christ, who had no human father, the transfer of sin was cut in reality. His Father being God, no sin was transmitted to the Son.

The picture being made is that in the circumcision of the child, the blood of sickness, that word davah of verse 2, which is found nowhere else in Scripture, is cut from the child. Only the mother had it, and her time of sickness had run its course. But with the female child, there was no circumcision, and so she would continue on the sickness in her own life. Thus a doubling of the time of uncleanness symbolizes this.

The boy was an Israelite, but not yet a Hebrew until he was circumcised. But the girl, though an Israelite, was not considered as such, and so a doubling of the time of impurity is mandated to rectify this.

^5 (con’t) and she shall continue in the blood of her purification sixty-six days.

Fourteen days plus sixty-six days totals eighty days. This is the time of purification for a female child, not because there is anything wrong with being a female, or with having a female, but because of the typology which the Lord is presenting to us. The time of separation is doubled because the girl was not circumcised. Thus, in type, her positional uncleanness as a female required its own forty-day period of separation. As John Lange notes –

“The totality of the forty days of purification at the birth of a boy corresponds to the former explanation of the forty days in the life of Moses and Elijah: it is the symbolical time of purification, of exclusion from the world, as it was extended for the whole people to forty years. And the doubling of the forty days in the case of the new-born girl explains itself, if forty days are reckoned for the girl and forty for the mother; a doubling which could not be applied to the circumcised boy.” John Lange 

What is seen here is typology, not actual human uncleanness. The boy is circumcised, and is considered to have crossed over, or become a Hebrew – as the name implies. The girl has not, and must go through her own time of separation, and so the period is doubled in order to be inclusive of mother and child. The reason for that is, as I have already said, the mother and the child are always in contact with one another. Therefore, their state of uncleanness is shared between one another. In the case of a male, it is only in one direction. Thus, the ending of her forty days ends the time of separation for both.

⁶ ‘When the days of her purification are fulfilled, whether for a son or a daughter,

On the 41^st day for a male, or on the 81^st day for a female, the days of purification were considered fulfilled. It is at this time that…

^6 (con’t) she shall bring to the priest a lamb of the first year as a burnt offering, and a young pigeon or a turtledove as a sin offering, to the door of the tabernacle of meeting.

There is an equalizing of male and female here which completely discounts any notion of greater uncleanness being derived from a female as there is for a male. The entire argument is shown as absurd by these words. The same sacrifice is required for either a male or a female. The state of uncleanness is then theological and typological, not natural. The Lord is giving us insights into the coming Messiah and the process of redemption in these verses.

In the offering itself, the burnt offering is noted first, and it is the greater and more expensive offering. The sin-offering is then noted, and it is small in proportion to that of the burnt-offering. These come in the opposite for the normal order of offerings where the sin-offering was always presented first.

The burnt-offering is a demonstration of the consecration of dedicating new life to the Lord. The sin offering is for the ending of the extended period of uncleanness of the mother. This sin-offering is not for sin committed, but for the state of human sin which exists in her. It is a type of ceremonial defilement.

For these, a kebes ben sh’nato or “lamb son of his year” was to be presented for the burnt offering. This is a lamb still within its first year. Along with that, a dove or a turtledove was to be presented for a sin offering. Together, these were to be presented, as it says, at the door of the tent of meeting.

This actually means, as we have seen in multiple sermons, at the altar of burnt offering. However, the sacrifice at the altar is what symbolically allows access through the door of the tent of meeting. From there, the person would symbolically be brought into the Holy Place of the tabernacle.

Each of these offerings, typical of Christ – as previously seen, was made in anticipation of the truths which they picture in His coming. They were to be presented to the officiating priest.

⁷ Then he shall offer it before the Lord, and make atonement for her.

Here the stress is laid on the sin offering. It is that which makes a covering, or atonement, for the mother. It is typical of the atonement of Christ for all sin, both inherited and committed.

^7 (con’t) And she shall be clean from the flow of her blood.

Upon the completion of the sin offering, the woman was atoned for, and she is considered clean from the flow of her blood. The word for flow here, maqor, is new to Scripture. It indicates a spring or a fountain which has been dug out, and thus it is euphemistically applied to the flow of menstruation. It will be used just 18 times, and only in Leviticus is it used in this way. It is elsewhere at times used when speaking of the Lord, as in Him being the fountain of living waters, or the fountain of cleansing, and so on.

The flow of her blood has made the woman unclean, and yet the blood which flowed within the woman to nurture Christ formed the most precious blood of all, even springing up to be the Fountain of living waters which can heal all people from all sin and uncleanness.

^7 (con’t) This is the law for her who has borne a male or a female.

It is this law, prescribed in the previous verses, which is to be fulfilled according to its words for a woman who has born a male or a female. There are no exceptions, and this verse, when taken in connection with Scripture found in the New Testament, disproves wholly and completely, the idea of Immaculate Conception. It is a false teaching which is heretical in what it states and implies. This will be explained while evaluating the final verse of the chapter…

*⁸ ‘And if she is not able to bring a lamb, then she may bring two turtledoves or two young pigeons—one as a burnt offering and the other as a sin offering. So the priest shall make atonement for her, and she will be clean.’”

The way the Hebrew reads here is, “And if her hand is not able to reach what is sufficient for a lamb.” In other words, the hand is used to describe what the hand acquires. It would be like saying, “Charlie’s face could never make him a model.” The face is being used to describe the woeful appearance which no modeling agency would hire. In this verse, the words are intended to mean that the woman is too poor to be able to afford a lamb.

In such a case, an allowance was made that the family might bring two turtledoves or two young pigeons instead of a lamb and a pigeon or a turtledove. The burnt offering could be lessened from the lamb to the bird. This gracious act would probably have been very infrequently used.

First, in such a case of rejoicing, the family would surely have extended family who could help out with such a thing. Secondly, there was an extended time to prepare for it. From the time it was known a child was due, until the time of the days of purification were over, the family could prepare for such a wonderful offering to the Lord. To come with just two birds would thus show the magnitude of the poverty of the couple who so came forward.

And yet… this is what occurred at the temple in Jerusalem just after the time of the birth of Israel’s true King. The One who possessed all of heaven’s riches condescended to come to earth to dwell among men. But he didn’t do it in a king’s house, at least not the house of an earthly king. Instead, he came to the poorest of poor. In the Gospel of Luke, we read these words –

Now when the days of her purification according to the law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord ²³ (as it is written in the law of the Lord, “Every male who opens the womb shall be called holy to the Lord”), ²⁴ and to offer a sacrifice according to what is said in the law of the Lord, “A pair of turtledoves or two young pigeons.” Luke 2:22-24

In this case, the Child who was called “holy to the Lord,” was and is the Lord, and yet His parents were in such abject poverty that they could afford but a pair of turtledoves or two young pigeons. With the presentation of these humble offerings of sacrifice, the priest would have thus declared Mary, the mother of the Lord, cleansed.

And so that brings us back to the concept of Immaculate Conception. If Mary was born sinless, if she remained sinless throughout her life, and if she was the receptacle for the sinless Son of God, then there would be no sin of any kind to be atoned for – imputed or committed. And thus the offering would not have to be made. But Mary did have to offer for herself, and thus the Bible bears witness that there is but One who is sinless, Christ the Lord.

It is heretical to say that she bore no sin, for several important reasons. First, if God could make a person sinless apart from Christ, then there would be no need for Christ. Secondly, if Mary was sinless, then she could be an acceptable redemptrix or mediatrix for man, but the Bible says otherwise of both. All typology, and all written Scripture demonstrates that Christ alone is sinless, and that we are to fix our eyes and thoughts on Christ alone. And we are to submit our prayers to God through Him alone.

Soon I will be cleansed from all defilement
The time of purification is now complete
And so at the sanctuary I have an appointment
Yes, towards the sanctuary, I will move my feet

I will make an offering to my God
A burnt offering and a sin offering too
And so, with my sandals I am shod
To the sanctuary I go, and this I shall do

There for my impurity and my sin comes my atonement
The priest will perform the rite, and I will be clean
I will certainly not miss this appointment
And so the trek to the sanctuary I now convene

And with me will go this beautiful Child
The One whom God gave me, when upon me He smiled

What a marvel and a mystery, how will it all turn out?
Praise the Lord who has brought this thing about

II. Pictures of Christ and His Work

Having looked at these verses, and seen the requirements of the law, we still need to ask ourselves, “If the defilement of the woman was typological, then what type is being presented to us?” We have seen shades of Christ, but just dabs here and there. What is the overall picture showing us?

Well, first of all we see the concept of inherited sin. Man is born of woman, and that very act, according to the law, brings about a state of uncleanness. Thus, it is something that is inherited in all people because all are born of woman, and all can potentially be the parent of a woman. As this state of uncleanness is a part of the biological processes of women, then it shows that the uncleanness is an inherited one.

As this is so, then there must have been an original sin from which it came. Sin cannot evolve into a being. Rather it occurred as an infraction against God, and it is then transmitted to those who follow after. As I said in verse 2, the uncleanness belongs to the mother. It is the result of the beginning of the life. The life began, and at some point a child would be born, resulting in uncleanness for the mother. The uncleanness is not acquired from the child, but from the childbearing process; it is already within her.

Further, the fact that this defiled state, which resulted from the issue of blood, was understood before the time of the giving of the law – as was seen in the account of Rachel and Laban – it shows that the law did not introduce the uncleanness. Instead, it simply defined it, and what was to be done with it.

The time periods, however, are introduced now. Seven days and thirty-three days, and fourteen days and sixty six days. The only remarkable distinction between the two which could justify the difference is the rite of circumcision. As we know, circumcision points directly and specifically to Christ.

And so the forty days and the eighty days must then point to what He has done as well. To understand the significance of what is being seen, we first must remind ourselves of what the number forty signifies in Scripture. EW Bullinger defines it for us. It…

“…has long been universally recognized as an important number, both on account of the frequency of its occurrence, and the uniformity of its association with a period of probation, trial, and chastisement—(not judgment …). It is the product of 5 and 8, and points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where forty relates to a period of evident probation.”

A time of probation, trial, and chastisement, but not punishment, is seen in picture by bearing of the male child. However, John Lange was right as to why it was doubled for the female when he said –

“And the doubling of the forty days in the case of the new-born girl explains itself, if forty days are reckoned for the girl and forty for the mother; a doubling which could not be applied to the circumcised boy.” John Lange 

The mother with the circumcised child, picturing Christ, was cleansed by a period of forty days. However, the female required an additional forty days because there was no circumcision involved to purify the female. And so their time of uncleanness was served not concurrently, but sequentially, and in full for each. Here then we have a picture of the law and of grace. This was first seen in the account of Moses receiving the law.

He was on Mt. Sinai for forty days and forty nights, the same length of time as for the cleansing from giving birth to a male child. But Israel was down in the valley whipping up a golden calf, even after having agreed to accept the covenant. They broke the covenant and the covenant was broken, symbolized by Moses’ dashing the tablets to the ground. What we don’t see until Deuteronomy, is that Moses’ second ascent up the mountain was also for forty days and forty nights –

“And I fell down before the Lord, as at the first, forty days and forty nights; I neither ate bread nor drank water, because of all your sin which you committed in doing wickedly in the sight of the Lord, to provoke Him to anger.” Deuteronomy 9:18

He petitioned the Lord for mercy, and they received it. When he came down with the second set of tablets, they were placed inside of the Ark, which clearly pictures Christ. He is the embodiment of the law, pictured by them being placed inside the Ark and under the Mercy Seat. The two periods of forty days, in themselves, look forward then to the work of Christ which still lay ahead.

And so here we have a picture of Israel being born of woman, and being circumcised on the eighth day which in type ends the nidah, or impure state. From there she is in the state of tahorah or purification for thirty-three more days, or to the end of the full forty. However, this is only a picture. No Israelite could meet the demands of the law. And so they still needed grace.

This was until the coming of Christ, the true Israel and the fulfillment of the picture of circumcision. Sin was cut in Him. Literally, forty days after His birth from the womb of Mary, Christ – the second Adam – was presented to the temple in Human flesh.

After that, and during His life, He endured forty days of trial, carefully recorded in all three synoptic gospels. He defeated the devil then, and He continued to defeat him throughout his life, finally going to the cross, still sinless, and thus an acceptable offering to God for the sins of the people. This is the time of the law. Forty days of trial for the law.

From there, He rose again, offering grace to His people. But remember, the forty days of purification under the law was only typical of Christ, not Israel under the law. They were not cleansed by the law, because they had inherited sin. Only those under the law who looked forward to Christ in faith were truly saved, and that by faith, not by the law.

Like the mother who was awaiting the end of her forty days, they were progressing towards a state of cleanness, but only in picture. Those forty days are a period of probation leading to revival and renewal in Christ. This is the law, leading to grace.

The mother who bore a female, however, had to go through eighty days. This is symbolized by Christ’s first forty days, and then his second forty days. These second forty days are recorded in Acts 1 –

“The former account I made, O Theophilus, of all that Jesus began both to do and teach, ² until the day in which He was taken up, after He through the Holy Spirit had given commandments to the apostles whom He had chosen, ³ to whom He also presented Himself alive after His suffering by many infallible proofs, being seen by them during forty days and speaking of the things pertaining to the kingdom of God.” Acts 1:2, 3

There was the law; there was the fulfillment of the law in Christ, and then there was the pouring out of grace. After His resurrection, or what could be considered His birth from the grave – as is seen in Colossians 1:18 and Revelation 1:5 – He was again presented in Human flesh, but this time it was at the Ascension and to the heavenly temple. There, we are presented in Him, cleansed and purified. This is the time of grace. Forty days for grace.

Throughout the years, it has been argued that the longer period of cleansing for a female represented a lower status of women within the society, but this is incorrect. Samuel Balentine explains –

The logic of this interpretation is faulty for at least two reasons. First Lev 27 assigns a higher value to males because of their ability to carry out the heavy labour associated with the sanctuary, not because of their inherent worth. Second, the rationale behind the priestly purity system would suggest that the potential for defilement is related to an object or a person’s power, not weakness. Thus, if a female’s impurities require more attention, it might well be argued that she must be accorded more regard, not less, than a male. (Samuel Balentine, Leviticus. (Interpretation). John Knox Press, 2002).

And so it is. In the Bible, there is far more regard for those under grace than those under law. In fact, the law sets up a barrier between God and His people, except for that of the intervention of Christ Himself who is the fulfillment of these types and pictures. As He is perfect and without sin, the first forty days was for Him, proving that He is the true and circumcised male Child. For all in the body looking forward to Him, they are cleansed by His word.

The time after His resurrection from the grave was for those of us who come after as the fully cleansed female. This is why the terms “congregation” or edah in Hebrew, and church, or ecclesia in Greek, are both feminine words. Both are purified, completely and wholly, through the grace of Jesus Christ, and we will be presented as a called-out group and as a chaste virgin to one Husband, free from all defilement because of the work of Christ.

And so in this passage today, we see that everything points to Him. The circumcised Male child; the purification of the female through His grace, the time frames given to show us pictures of this, the burnt offering of the lamb – the perfect and acceptable fragrant offering to God – or the dove or turtledove! The sin offering – the dove and the turtle dove. The cleansing, the atonement, it is all about Jesus Christ. Every beautiful word of this almost completely ignored or misinterpreted passage of Scripture points to Christ.

And a point we should consider before we close concerns what Christ went through for us in His earthly life. As I said earlier, the law states that anyone who touched a woman in the time of her customary impurity would be considered unclean until evening. This means that Jesus was in this state for the first seven days of His life. Think it through, the Lord of all creation, was considered ceremonially unclean according to His own law which He gave to Israel, for the first seven days of His life. On the last day of His life, He then took all of the uncleanness of man upon Himself, thus becoming an unclean thing for us before His Father. If this doesn’t show to you the extent to which God was willing to go to reconcile us to Himself, I’m not sure what else would.

The amazing thing is that right in the middle of a book which causes eyes to glaze over and heads to nod, there is treasure – rich and abundant – if we will just look for it. Never stop asking yourself, “Lord, what are these verses here for?” With time and study, it will be revealed to you. But, there is a truth that you need to consider. You cannot tie in the rest of Scripture with passages like this if you DO NOT KNOW the rest of Scripture. Open it! Read it! Listen to it as you drive! Meditate on it! Contemplate it! Memorize it! Return to the well day and night. The more you are in it, the more it all comes together to make complete sense.

In the end, it is all about Jesus. Each section is intended to show us this. And with Jesus, there is a plan that is being worked out. It is a marvelous plan where life and purity is drawn out from death and impurity. If that life isn’t drawn out, then we will remain forever unclean and impure. And so the fact is that we need Jesus. You need Jesus. Let me tell you about how you too can have JESUS.

Closing Verse:“Lord, now You are letting Your servant depart in peace,
According to Your word;
³⁰ For my eyes have seen Your salvation
³¹ Which You have prepared before the face of all peoples,
³² A light to bring revelation to the Gentiles,
And the glory of Your people Israel.” Luke 2:29-32

Next Week: Leviticus 13:1-17 Oh boy, oh boy, oh boy! Won’t this be fun… (The Law of Leprosy, Part I) (19^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.

Purification After Childbirth

Then the Lord spoke to Moses, saying
These are the words He was then relaying 

“Speak to the children of Israel, saying:
‘If a woman has conceived, and borne a male child
Then she shall be unclean seven days
So shall her state be, as one defiled

As in the days of her customary impurity
She shall be unclean, so shall she be

And on the eighth day the flesh of his foreskin
Shall be circumcised, so shall it be done to him 

She shall then continue in the blood
Of her purification thirty-three days
She shall not touch any hallowed thing
Nor come into the sanctuary during this phase

Until the days of her purification are fulfilled
Thus shall it be as I have willed

‘But if she bears a female child
Then she shall for two weeks be unclean
As in her customary impurity
That totals days fourteen

And she shall continue in the blood of her purification
Sixty-six days according to this notification

‘When the days of her purification are fulfilled
Whether for a son or a daughter, remember this thing
She shall bring to the priest a lamb of the first year
As a burnt offering

And a young pigeon or a turtledove as a sin offering
To the door of the tabernacle of meeting

Then he shall offer it before the Lord
And make atonement for her, according to this detail
And she shall be clean from the flow of her blood
This is the law for her who has borne a male or a female

‘And if she is not able to bring a lamb
Then she may two turtledoves or two young pigeons bring
One as a burnt offering
And the other as a sin offering

So the priest shall make atonement for her
And she will be clean; no longer impure

Lord, who can bring out purity from that which is impure
How can we be cleansed, when we are already found with sin?
It seemed like we were goners, a disease the law couldn’t cure
Yes, surely it looked like we were done in

But from the woman came a Child, born without sin
And from Him came cleansing for us all
No longer are we fearful of being done in
When upon the name of JESUS, we do call

Hallelujah that purity can come to we who are impure
By calling on Jesus and being washed from all our sin
Now eternity is ours, His shed blood this does ensure
No longer are we fearful that we are done in

Thank You, O God, for our precious Lord Jesus
Thank You, O God, for all You have done for us

Hallelujah and Amen…