Text -- Leviticus 15:2 (NET)

15:2 “Speak to the Israelites and tell them, ‘When any man has a discharge from his body, his discharge is unclean.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 15:2

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

JFB: Lev 15:2

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

Clarke: Lev 15:2

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

Calvin: Lev 15:2

2.When any man hath a running issue He here alludes to other species of contamination, for which a solemn purification is required. And, first, he teaches that men are defiled by the flow of the seminal fluid, which occurs in two ways, either when it involuntarily bursts out in sleep, or when it escapes gradually in the disease, which the Greeks call γονόρ᾿ῥοια This Supplement might, as I have said, be appended to the Seventh Commandment, because every ¹⁷ indisposition arising from lust appears here to be condemned; but, if we look more closely, we shall perceive that it is a general law for the cultivation of purity, and which must not be confined to chastity alone. For this flux, arising from disease and debility, unless it be contracted from immoderate venery, has nothing in common with venereal lust. Besides, what is immediately after added concerning the menstruation of women, is connected with other forms of uncleanness and defilement. The sum then is, that the seminal-flux is reckoned among the pollutions which prevented the Israelites from entering the tabernacle, and from the external service of God; and thence the rule must always be borne in mind, that whatever proceeds from an unclean man is corrupt, and that no one can duly offer either himself, or what he possesses, to God, except he who is pure and perfect in soul and body. Thus Paul explains the end and object of this ceremony, when he exhorts believers that, being received as God’s peculiar people, they should cleanse themselves

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

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

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

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

TSK: Lev 15:2

unto the : Deu 4:7, Deu 4:8; Neh 9:13, Neh 9:14; Psa 78:5, Psa 147:19, Psa 147:20; Rom 3:2

when any man : It is not necessary to consider particularly the laws contained in this chapter, the letter of the text being in general sufficiently plain. It may, however, be observed, that from the pains which persons rendered unclean were obliged to take, the ablutions and separations which they must observe, and the privations to which they must in consequence be exposed, in the way of commerce, traffic, etc., these laws were admirably adapted to prevent contagion of every kind, by keeping the whole from the diseased, and to hinder licentious indulgences and excesses of every description. Lev 22:4; Num 5:2; 2Sa 3:29; Mat 9:20; Mar 5:25, Mar 7:20-23; Luk 8:43

running issue : or, running of the reins

Commentary -- Word/Phrase Notes (per Verse)

Poole: Lev 15:2

His secret parts, called

flesh Lev 6:10 12:3 Eze 16:26 23:20.

Haydock: Lev 15:2

Issue of seed, shall be unclean. These legal uncleannesses were instituted in order to give the people a horror of carnal impurities. (Challoner) ---

If the gonorrhœa, and the lawful act of marriage, (ver. 16,) and nocturnal delusions, (Deuteronomy xxiii. 10,) induce a kind of uncleanness---surely to imitate Onan is most detestable, Genesis xxviii. 9. (Tirinus) ---

The Jews rank the latter crime with murder, and so does Tertullian. See Exodus xxi. 22.

Gill: Lev 15:2

Speak unto the children of Israel,.... From whence we learn, says the above mentioned writer, that these uncleannesses were only usual among the children of Israel, not among the Gentiles; that is, the laws respecting them were only binding on the one, and not on the other ^s:

and say unto them, when any man; in the Hebrew text it is, "a man, a man", which the Targum of Jonathan paraphrases, a young man, and an old man:

hath a running issue out of his flesh; what physicians call a "gonorrhoea", and we, as in the margin of our Bibles, "the running of the reins":

because of his issue, he is unclean; in a ceremonial sense, though it arises from a natural cause; but if not from any criminal one, from a debauch, but from a strain, or some such like thing, the man was not defiled, otherwise he was; the Targum of Jonathan is,"if he sees it three times he is unclean;''so the Misnah ^t.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 15:2

¹ tn Heb “Man man.” The reduplication is a way of saying “any man” (cf. Lev 17:3; 22:18, etc.; see the distributive repetition of the noun in GKC 395-96 §123.c).

² tn The term “discharge” actually means “to flow,” whether referring to a full flow as at a spring of water (Ps 78:20 and parallels) or in reference to the promised land as “a land flowing with milk and honey” (Exod 3:8 and parallels).

³ tn Heb “man, man when there is a discharge from his flesh.” The repetition of the word “man” is distributive, meaning “any [or “every”] man” (GKC 395-96 §123.c). It is well-recognized that the term “flesh” (i.e., “body”) in this chapter refers regularly and euphemistically to the male and female genital members or areas of the body (HALOT 164 s.v. בָּשָׂר 5.b; see also, e.g., B. A. Levine, Leviticus [JPSTC], 93). The euphemism has been retained in this translation since it is, in fact, intended in the Hebrew text. Some English versions partially remove the euphemism (e.g., NAB “from his private parts”; NRSV “from his member”) while some remove it completely (e.g., NLT “a genital discharge”; TEV “from his penis”; CEV “with an infected penis”).

Geneva Bible: Lev 15:2

Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his ^{( a )} flesh, [because of] his issue he [is] unclean.

^{( a )} Whose seed either in sleeping or else of weakness of nature issues at his secret part.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 15:1-33

1 The uncleanness of men in their issues.

13 The cleansing of them.

19 The uncleanness of women in their issues.

28 Their cleansing.

MHCC: Lev 15:1-33

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

Matthew Henry: Lev 15:1-18

We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Lev 15:2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. 2Sa 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, Lev 15:2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Pro 4:23), but out of an unclean heart comes that which is defiling, Mat 12:34, Mat 12:35. 2. He made every person and thing unclean that he touched, or that touched him, Lev 15:4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, Lev 15:13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.

Keil-Delitzsch: Lev 15:2-3

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

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 11:1--15:33

C. Laws relating to ritual cleanliness chs. 11-15

A change of subject matter indicates another major division in Leviticus. We move now from narrative to more legislation. These five chapters pick up the idea introduced in 10:10: ". . . make a distinction between the holy and the profane, and between the unclean and the clean." This section of legislation culminates in chapter 16, the cleansing of the nation on the Day of Atonement. These chapters help explain what uncleanness means.

"The regulations of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions."⁹⁹

The rationale behind the order of these various laws seems to be the length of time for uncleanness. Violation of dietary laws (ch. 11) resulted in uncleanness for hours, childbirth uncleanness (ch. 12) left the woman unclean for months, and skin and covering uncleanness (chs. 13-14) could mean uncleanness for years. Genital discharges (ch. 15) resulted in uncleanness for hours, weeks, or years.¹⁰⁰

Constable: Lev 15:1-33

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

This chapter concludes the regulations on uncleanness (chs. 11-15).

"The uncleanness laws start with uncleanness that is permanent: that associated with various animals and food (ch. 11). Then they deal with the uncleanness of childbirth, which may last up to eighty days (ch. 12). Chs. 13 and 14 deal with uncleanness of indefinite duration; it all depends how long the serious skin disease persists. Finally, ch. 15 deals with discharges associated with reproduction, pollutions which usually only affect a person for up to a week. Whatever the explanation of the order of the material within chs. 11-15, these laws illuminate the day of atonement rituals, which are designed to cleanse the tabernacle of the uncleannesses of the Israelites' (16:16). Without these chapters we should be at a loss to know what was the purpose of the ceremonies described in ch. 16."¹⁵⁹

Moses described four cases of secretions from the reproduction organs that resulted in ritual uncleanness in this chapter. Two of these cases arose from disease and two from natural causes. The chapter opens with an introductory statement (v. 1) and closes with a summary (vv. 32-33), which we have come to recognize as typical in this part of Leviticus. In the four central sections, there is a definition of the type of pollution, a description of its consequences, and an explanation of the appropriate rite of purification. The rite usually involved simply a wash and a wait until evening.

The first two cases concern continuing and occasional emissions of the male. Moses followed these with the last two cases that reverse this order and deal with the female. The writer apparently used this chiastic literary structure to demonstrate the unity of humankind in two sexes. Verse 18, the center of the chiasm, mentions sexual intercourse, the most profound expression of the unity and interdependence of the sexes.

15:1-15 The first case is the secretion caused by some disease affecting a man's sexual organs.¹⁶⁰ The writer did not describe the physical problem in detail. The terms used seem to refer to either a diseased flow of semen (gonorrhea) or a discharge of pus from the urethra.¹⁶¹ In either case this was a fairly lengthy ailment (v. 3).

Another possibility is that this first case describes some affliction that both men and women suffered, such as diarrhea. The Hebrew words translated "any man"(v. 2) permit this. However the structure of the chapter and the references to the sexual organs argue against this view.

Note that things that the man sat on in his defilement, those things under him (bed, chair, saddle), became unclean and a source of defilement themselves. Also any direct contact with an unclean man resulted in uncleanness for those who touched his person (v. 7).¹⁶²

"It is the uncleanness of the man and its consequences that are the main concern of this section. The striking thing about the uncleanness associated with these discharges is that not only the affected person becomes unclean, but also people and objects that come in contact with him, and these in their turn can become secondary sources of uncleanness. In this regard the uncleanness described here is much more infectious' than the uncleanness of skin diseases dealt with in chs. 13-14. . . . In this respect, then, gonorrhea in men and menstrual and other female discharges are viewed as much more potent sources of defilement than others."¹⁶³

Nevertheless the uncleanness that these discharges caused was less serious ritually than those associated with skin disease. The man could live at home; he did not need to move outside the camp. He just had to wash and wait until evening (vv. 16, 18); he did not need to go through a more elaborate ritual. He also needed to offer only two inexpensive sacrifices (v. 14; cf. 14:10-20).

15:16-18 The second case deals with a voluntary emission of semen. Note that it was not sexual intercourse generally that produced the uncleanness but specifically the emission of semen in coitus or at other times (cf. Exod. 19:5; 1 Sam. 21:5-6; 2 Sam. 11:4).

"The intent was to keep a legitimate but unclean' biological function from defiling that which was [otherwise] holy."¹⁶⁴

The purification process involved no sacrifice, only washing and waiting until evening (vv. 16, 18).

"The practical effect of this legislation was that when a man had religious duties to perform, whether this involved worship or participation in God's holy wars, sexual intercourse was not permitted."¹⁶⁵

"The banning of the sexual and the sensual from the presence of God (Ex. 19:15, [sic] 20:26; Lev. 15:16-18) may have been one of the most noteworthy characteristics of Israel's religion, uniquely distinguishing it from the other religions of the ancient Near East."¹⁶⁶

15:19-24 The third case deals with the woman's menstrual cycle.

"By placing the woman in what amounted to a state of isolation, the legislation made it possible for her to enjoy some respite from her normal duties, and gave her an opportunity of renewing her energy."¹⁶⁷

This law appears very harsh to the modern reader. It appears to consign virtually every woman in Israel to a state of being untouchable for one week each month. Some authorities, however, believe that women in ancient Israel had menstrual periods far less frequently than modern women. They believe that earlier marriage, later weaning (up to the age of two or three), and the prevalence of large families made these unclean periods far more infrequent.¹⁶⁸ Those most affected by this law were probably unmarried teenage girls. The result would have been that God-fearing young men would have been wary of making physical contact with them. This law then would have had the effect of curbing the passions of the young.

15:25-33 The fourth case involves a woman who had continuing menstrual problems beyond her normal period. The ritual for purification was the same as for a man with an extended sexual malady (case one above, vv. 13-15; cf. Mark 5:25; Luke 8:43).

Verse 31 explains the reason for these regulations. God gave them so the Israelites would not fall into serious sin because of ignorance of how they should behave when unclean. The rules about bodily discharges helped the Israelites appreciate the seriousness of intermarriage with the Canaanites and the prohibitions against foreign customs and religion, which conflicted with Israel's holy calling. God discouraged certain acts by designating them as resulting in uncleanness, which undoubtedly proved helpful in the area of private morality where legal sanctions are not as effective as in public life.¹⁶⁹

"The sexual processes thus make men [and women] unclean, but that is not the same as saying they are sinful. Uncleanness establishes boundaries of action, but as long as these are not transgressed no guilt is incurred."¹⁷⁰

"One valuable feature of this legislation that had an important bearing upon Israel's cultic and social life was the rule which made partners in coition unclean for the whole day. This contingency separated sexual activity from cultic worship in a unique manner, and this precluded the orgiastic fertility rites that were so much a part of religion among peoples such as the Canaanites. Furthermore, the continuous state of ceremonial uncleanness experienced by the prostitute in Israel would remove any possibility of her participation in Hebrew worship, and take away anything approaching respectability from her way of life, if, indeed, she was at all sensitive to the requirements of the sanctuary."¹⁷¹

What made these secretions unclean was perhaps their association with unnatural (irregular) bodily functions. Childbearing (ch. 12) and the bodily fluids involved in procreation (ch. 15) were ritually unclean because they have connection with what is abnormal in terms of regularity. They were not unclean because sex is sinful. It is not (Gen. 1:28).

Note the slightly different view of another writer.

"Within this framework it becomes clear why the conditions described in Lev. 12 and 15 are polluting. They all involve the loss of life liquids.' Life is in the blood' (Lev. 17:11, 14). Thus a woman suffering from any bloody discharge, whether it be the puerperal discharge (Lev. 12:4-5), menstruation (15:19-24), or some other malady (15:25-30), is presumed to be losing life. Bleeding may eventually lead to death. So the discharging woman is regarded as unclean in that she evidently does not enjoy perfect life: indeed unchecked her condition could end in her death. Similarly too we presume that male semen was viewed as a life liquid.' Hence its loss whether long-term (15:1-15) or transient (15:16-18) was viewed as polluting."¹⁷²

Sin is wrong done to God, but ritual uncleanness was a condition that while related to sin was not itself sinful. Sin separated the person further from God than uncleanness did. These conditions did not result in the sinfulness of the Israelite but in his or her disqualification from public worship in the nation.

Jesus' attitude toward the laws about bodily uncleanness were the same as His attitude toward the food laws. When He came He announced the end of their authority because God would open the church to Jews and Gentiles equally. These Israelite laws separated Jews from Gentiles by illustrating Israel's unique function in God's program, which ended temporarily (until the Millennium) with the death of Christ.¹⁷³

Guzik: Lev 15:1-33

Leviticus 15 - Laws Concerning Bodily Discharges

A. Bodily discharges from a man.

1. (1-15) An abnormal bodily discharge.

And the LORD spoke to Moses and Aaron, saying, "Speak to the children of Israel, and say to them: 'When any man has a discharge from his body, his discharge is unclean. And this shall be his uncleanness in regard to his discharge; whether his body runs with his discharge, or his body is stopped up by his discharge, it is his uncleanness. Every bed is unclean on which he who has the discharge lies, and everything on which he sits shall be unclean. And whoever touches his bed shall wash his clothes and bathe in water, and be unclean until evening. He who sits on anything on which he who has the discharge sat shall wash his clothes and bathe in water, and be unclean until evening. And he who touches the body of him who has the discharge shall wash his clothes and bathe in water, and be unclean until evening. If he who has the discharge spits on him who is clean, then he shall wash his clothes and bathe in water, and be unclean until evening. Any saddle on which he who has the discharge rides shall be unclean. Whoever touches anything that was under him shall be unclean until evening. He who carries any of those things shall wash his clothes and bathe in water, and be unclean until evening. And whomever the one who has the discharge touches, and has not rinsed his hands in water, he shall wash his clothes and bathe in water, and be unclean until evening. The vessel of earth that he who has the discharge touches shall be broken, and every vessel of wood shall be rinsed in water. And when he who has a discharge is cleansed of his discharge, then he shall count for himself seven days for his cleansing, wash his clothes, and bathe his body in running water; then he shall be clean. 'On the eighth day he shall take for himself two turtledoves or two young pigeons, and come before the LORD, to the door of the tabernacle of meeting, and give them to the priest. Then the priest shall offer them, the one as a sin offering and the other as a burnt offering. So the priest shall make atonement for him before the LORD because of his discharge.'"

a. When any man has a discharge from his body, his discharge is unclean: The idea is of some obviously abnormal genital discharge, indicating some type of disease. When this occurs, the man was to be somewhat isolated in order not to pass on the infection to anyone else.

b. So the priest shall make atonement for him before the LORD because of his discharge: After the discharge had stopped, a sacrifice had to be made.

2. (16-18) Normal bodily discharge.

'If any man has an emission of semen, then he shall wash all his body in water, and be unclean until evening. And any garment and any leather on which there is semen, it shall be washed with water, and be unclean until evening. Also, when a woman lies with a man, and there is an emission of semen, they shall bathe in water, and be unclean until evening.'

a. If any man has an emission of semen: When a man discharged semen (either accidentally or in sex), he had to cleanse himself and respect a brief time of ceremonial impurity.

b. They shall bathe in water, and be unclean until evening: In the case of an emission of semen, both the man and his wife needed to ceremonially cleanse themselves and respect a brief time of ceremonial impurity.

B. Bodily discharges from a woman.

1. (19-24) Impurity during menstruation.

'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. Everything that she lies on during her impurity shall be unclean; also everything that she sits on shall be unclean. Whoever touches her bed shall wash his clothes and bathe in water, and be unclean until evening. And whoever touches anything that she sat on shall wash his clothes and bathe in water, and be unclean until evening. If anything is on her bed or on anything on which she sits, when he touches it, he shall be unclean until evening. And if any man lies with her at all, so that her impurity is on him, he shall be unclean seven days; and every bed on which he lies shall be unclean.'

2. (25-30) Unusual or abnormal bodily discharge.

'If a woman has a discharge of blood for many days, other than at the time of her customary impurity, or if it runs beyond her usual time of impurity, all the days of her unclean discharge shall be as the days of her customary impurity. She shall be unclean. Every bed on which she lies all the days of her discharge shall be to her as the bed of her impurity; and whatever she sits on shall be unclean, as the uncleanness of her impurity. Whoever touches those things shall be unclean; he shall wash his clothes and bathe in water, and be unclean until evening. But if she is cleansed of her discharge, then she shall count for herself seven days, and after that she shall be clean. And on the eighth day she shall take for herself two turtledoves or two young pigeons, and bring them to the priest, to the door of the tabernacle of meeting. Then the priest shall offer the one as a sin offering and the other as a burnt offering, and the priest shall make atonement for her before the LORD for the discharge of her uncleanness.'

3. (31-33) Summation of the laws of bodily discharge.

"'Thus you shall separate the children of Israel from their uncleanness, lest they die in their uncleanness when they defile My tabernacle that is among them. This is the law for one who has a discharge, and for him who emits semen and is unclean thereby, and for her who is indisposed because of her customary impurity, and for one who has a discharge, either man or woman, and for him who lies with her who is unclean.'"

a. When they defile my tabernacle: None of these discharges made a man or a woman sinful, only ceremonially unclean. This did promote hygiene in ancient Israel, yet discharges of semen and menstruation were so regarded, not because there was anything inherently wrong with them, but because the two are connected with symbols of life and redemption, blood and seed.

b. My tabernacle that is among them: This made an obvious separation between sex and the worship of God. To the modern world this seems normal, but in the ancient world it was common to worship the gods by having sex with temple prostitutes. God did not want this association in His worship.

i. It is important for us to regard these laws of cleanliness in a New Testament perspective. In Mark 7:1-9 Jesus criticized the Pharisees for their over-emphasis on ceremonial cleanliness and their lack of regard for internal cleanliness. These laws were meant to have both hygienic reasons and spiritual applications; they were never intended as the way to be right with God.

ii. In Acts 15, the early Christian community properly discerned the work and will of God in the New Covenant: that under the New Covenant, the believer was not bound to these laws of ritual purity. One could be a follower of Jesus without the ritual conformity to the Mosaic Law.

iii. Yet we need to remember that spiritual cleanliness in worship is important today. We also remember that Jesus is the One who makes us clean and fit for fellowship: You are already clean because of the word which I have spoken to you (John 15:3). As we receive from the Word of God, we are being cleansed.

iv. Our cleanliness is complete as we abide in Jesus: 1 John 1:7-9 - But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 15 (Chapter Introduction)

Overview

Lev 15:1, The uncleanness of men in their issues; Lev 15:13, The cleansing of them; Lev 15:19, The uncleanness of women in their issues; Lev 15:28, Their cleansing.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 15 (Chapter Introduction)

CHAPTER 15

Uncleanness by issues, and their putrefaction and expiation, Lev 15:1-15 . Of flowing seed, its uncleanness, Lev 15:16-18 . Of women: their courses ordinarily, Lev 15:19-24 ; extraordinary, Lev 15:25-28 . Their expiation, Lev 15:29,30 . An exhortation to cleanness, lest they die, and that they pollute not the tabernacle, Lev 15:31 . A repetition of the whole, Lev 15:32,33 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 15 (Chapter Introduction)

Laws concerning ceremonial uncleanness.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 15 (Chapter Introduction)

In this chapter we have laws concerning other ceremonial uncleannesses contracted either by bodily disease like that of the leper, or some natural incidents, and this either, I. In men (v. 1-18). Or, II. In women (Lev 15:19-33). We need not be at all curious in explaining these antiquated laws, it is enough if we observe the general intention; but we have need to be very cautious lest sin take occasion by the commandment to become more exceedingly sinful; and exceedingly sinful it is when lust is kindled by sparks of fire from God's altar. The case is bad with the soul when it is putrefied by that which should purify it.

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 15 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 15

This chapter treats of uncleanness by issues in men and women; in men, a running issue, Lev 15:1, which defiles him, and everything he touches, or that touches him or them, Lev 15:4; the cleansing from which is directed to, Lev 15:13; and seed flowing from him, Lev 15:16; in women, their ordinary courses, Lev 15:19; or extraordinary ones, Lev 15:25; and the law for the cleansing of them, Lev 15:28; and a recapitulation of the whole, Lev 15:32.