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Matthew Henry’s Complete Commentary
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Matthew Henry |
L E V I T C U S
CHAP. XIV.
The former chapter directed the priests how to convict a leper of
ceremonial uncleanness. No prescriptions are given for his cure; but,
when God had cured him, the priests are in this chapter directed how to
cleanse him. The remedy here is only adapted to the ceremonial part of
his disease; but the authority Christ gave to his ministers was to cure
the lepers, and so to cleanse them. We have here,
I. The solemn declaration of the leper’s being clean, with the
significant ceremony attending it,
II. The sacrifices which he was to offer to God eight days after,
III. The management of a house in which appeared signs of a
leprosy,
And the conclusion and summary of this whole matter,
&c.
| The Law Concerning Leprosy. | B. C. 1490. |
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1 And the LORD spake unto Moses, saying,
2 This shall be the law of the leper in the day of his
cleansing: He shall be brought unto the priest:
3 And the priest shall go forth out of the camp; and the priest
shall look, and, behold, if the plague of leprosy be healed in
the leper;
4 Then shall the priest command to take for him that is to be
cleansed two birds alive and clean, and cedar wood, and
scarlet, and hyssop:
5 And the priest shall command that one of the birds be killed
in an earthen vessel over running water:
6 As for the living bird, he shall take it, and the cedar wood,
and the scarlet, and the hyssop, and shall dip them and the
living bird in the blood of the bird that was killed over the
running water:
7 And he shall sprinkle upon him that is to be cleansed from
the leprosy seven times, and shall pronounce him clean, and shall
let the living bird loose into the open field.
8 And he that is to be cleansed shall wash his clothes, and
shave off all his hair, and wash himself in water, that he may be
clean: and after that he shall come into the camp, and shall
tarry abroad out of his tent seven days.
9 But it shall be on the seventh day, that he shall shave all
his hair off his head and his beard and his eyebrows, even all
his hair he shall shave off: and he shall wash his clothes, also
he shall wash his flesh in water, and he shall be clean.
Here,
I. It is supposed that the plague of the leprosy was not an incurable
disease. Uzziah’s indeed continued to the day of his death, and
Gehazi’s was entailed upon his seed; but Miriam’s lasted only seven
days: we may suppose that it often wore off in process of time. Though
God contend long, he will not contend for ever.
II. The judgment of the cure, as well as that of the disease, was
referred to the priest. He must go out of the camp to the leper, to see
whether his leprosy was healed,
v. 3.
And we may suppose the priest did not contract any ceremonial
uncleanness by coming near the leper, as another person would. It was
in mercy to the poor lepers that the priests particularly had orders to
attend them, for the priests’ lips should keep knowledge; and
those in affliction have need to be instructed both how to bear their
afflictions and how to reap benefit by them, have need of the word, in
concurrence with the rod, to bring them to repentance; therefore it is
well for those that are sick if they have these messengers of the Lord
of hosts with them, these interpreters, to show unto them God’s
uprightness,
Job xxxiii. 23.
When the leper was shut out, and could not go to the priests, it was
well that the priests might come to him. Is any sick? Let him send
for the elders, the ministers,
If we apply it to the spiritual leprosy of sin, it intimates that when
we withdraw from those who walk disorderly, that they may be ashamed,
we must not count them as enemies, but admonish them as brethren,
And also that when God by his grace has brought those to repentance who
were shut out of communion for scandal, they ought with tenderness, and
joy, and sincere affection, to be received in again. Thus Paul orders
concerning the excommunicated Corinthian that when he had given
evidences of his repentance they should forgive him, and comfort him,
and confirm their love towards him,
2 Cor. ii. 7, 8.
And ministers are entrusted by our Master with the declarative power of
loosing as well as binding: both must be done with great caution and
deliberation, impartially and without respect of persons, with earnest
prayer to God for directions, and a sincere regard to the edification
of the body of Christ, due care being always taken that sinners may not
be encouraged by an excess of lenity, nor penitents discouraged by an
excess of severity. Wisdom and sincerity are profitable to direct in
this case.
III. If it was found that the leprosy was healed, the priest must
declare it with a particular solemnity. The leper or his friends were
to get ready two birds caught for this purpose (any sort of wild birds
that were clean), and cedar-wood, and scarlet, and hyssop; for all
these were to be used in the ceremony.
1. A preparation was to be made of blood and water, with which the
leper must be sprinkled. One of the birds (and the Jews say, if there
was any difference, it must be the larger and better of the two) was to
be killed over an earthen cup of spring water, so that the blood of the
bird might discolour the water. This (as some other types) had its
accomplishment in the death of Christ, when out of his pierced side
there came water and blood,
Thus Christ comes into the soul for its cure and cleansing, not by
water only, but by water and blood,
1 John v. 6.
2. The living bird, with a little scarlet wool, and a bunch of hyssop,
must be fastened to a cedar stick, dipped in the water and blood, which
must be so sprinkled upon him that was to be cleansed,
The cedar-wood signified the restoring of the leper to his strength and
soundness, for that is a sort of wood not apt to putrefy. The scarlet
wool signified his recovering a florid colour again, for the leprosy
made him white as snow. And the hyssop intimated the removing of the
disagreeable scent which commonly attended the leprosy. The cedar the
stateliest plant, and hyssop the meanest, are here used together in
this service (see
for those of the lowest rank in the church may be of use in their
place, as well as those that are most eminent,
Some make the slain bird to typify Christ dying for our sins,
and the living bird Christ rising again for our justification.
The dipping of the living bird in the blood of the slain bird intimated
that the merit of Christ’s death was that which made his resurrection
effectual for our justification. He took his blood with him into the
holy place, and there appeared a lamb as it had been slain. The cedar,
scarlet wool, and hyssop, must all be dipped in the blood; for the word
and ordinances, and all the operations of the Spirit, receive their
efficacy for our cleansing from the blood of Christ. The leper must be
sprinkled seven times, to signify a complete purification, in
allusion to which David prays, Wash me thoroughly,
Ps. li. 2.
Naaman was directed to wash seven times,
2 Kings v. 10.
3. The living bird was then to be let loose in the open field, to
signify that the leper, being cleansed, was now no longer under
restraint and confinement, but might take his liberty to go where he
pleased. But this being signified by the flight of a bird towards
heaven was an intimation to him henceforward to seek the things that
are above, and not to spend this new life to which God had restored him
merely in the pursuit of earthly things. This typified that glorious
liberty of the children of God to which those are advanced who through
grace are sprinkled from an evil conscience. Those whose souls before
bowed down to the dust
(Ps. xliv. 25),
in grief and fear, now fly in the open firmament of heaven, and soar
upwards upon the wings of faith and hope, and holy love and joy.
4. The priest must, upon this, pronounce him clean. It was requisite
that this should be done with solemnity, that the leper might himself
be the more affected with the mercy of God to him in his recovery, and
that others might be satisfied to converse with him. Christ is our
priest, to whom the Father has committed all judgment, and particularly
the judgment of the leprosy. By his definitive sentence impenitent
sinners will have their everlasting portion assigned them with the
unclean
out of the holy city; and all that by his grace are cured and cleansed
shall be received into the camp of the saints, into which no unclean
thing shall enter. Those are clean indeed whom Christ pronounces so,
and they need not regard what men say of them. But, though Christ was
the end of this law for righteousness, yet being in the days of
his flesh made under the law, which as yet stood unrepealed, he
ordered those lepers whom he had cured miraculously to go and show
themselves to the priest, and offer for their cleansing
according to the law,
Matt. viii. 4; Luke xvii. 14.
The type must be kept up till it was answered by its antitype.
5. When the leper was pronounced clean, he must wash his body and his
clothes, and shave off all his hair
(v. 8),
must still tarry seven days out of the camp, and on the seventh day
must do it again,
v. 9.
The priest having pronounced him clean from the disease, he must make
himself as clean as ever he could from all the remains of it, and from
all other defilements, and he must take time to do this. Thus those who
have the comfort of the remission of their sins, by the sprinkling of
the blood of Christ upon their consciences, must with the utmost care
and caution cleanse themselves from all filthiness both of flesh and
spirit, and thoroughly purge themselves from their old sins;
for every one that hath this hope in him will be concerned to
purify himself.
10 And on the eighth day he shall take two he lambs without
blemish, and one ewe lamb of the first year without blemish, and
three tenth deals of fine flour for a meat offering, mingled
with oil, and one log of oil.
11 And the priest that maketh him clean shall present the man
that is to be made clean, and those things, before the LORD, at
the door of the tabernacle of the congregation:
12 And the priest shall take one he lamb, and offer him for a
trespass offering, and the log of oil, and wave them for a wave
offering before the LORD:
13 And he shall slay the lamb in the place where he shall kill
the sin offering and the burnt offering, in the holy place: for
as the sin offering is the priest’s, so is the trespass
offering: it is most holy:
14 And the priest shall take some of the blood of the
trespass offering, and the priest shall put it upon the tip of
the right ear of him that is to be cleansed, and upon the thumb
of his right hand, and upon the great toe of his right foot:
15 And the priest shall take some of the log of oil, and pour
it into the palm of his own left hand:
16 And the priest shall dip his right finger in the oil that
is in his left hand, and shall sprinkle of the oil with his
finger seven times before the LORD:
17 And of the rest of the oil that is in his hand shall the
priest put upon the tip of the right ear of him that is to be
cleansed, and upon the thumb of his right hand, and upon the
great toe of his right foot, upon the blood of the trespass
offering:
18 And the remnant of the oil that is in the priest’s hand he
shall pour upon the head of him that is to be cleansed: and the
priest shall make an atonement for him before the LORD.
19 And the priest shall offer the sin offering, and make an
atonement for him that is to be cleansed from his uncleanness;
and afterward he shall kill the burnt offering:
20 And the priest shall offer the burnt offering and the meat
offering upon the altar: and the priest shall make an atonement
for him, and he shall be clean.
Observe,
I. To complete the purification of the leper, on the eighth day, after
the former solemnity performed without the camp, and, as it should
seem, before he returned to his own habitation, he was to attend at
the door of the tabernacle, and was there to be presented to the
Lord, with his offering,
Observe here,
1. That the mercies of God oblige us to present ourselves to him,
2. When God has restored us to the liberty of ordinances again, after
restraint by sickness, distance, or otherwise, we should take the first
opportunity of testifying our respect to God, and our affection to his
sanctuary, by a diligent improvement of the liberty we are restored to.
When Christ had healed the impotent man, he soon after found him in
the temple,
John v. 14.
When Hezekiah asks, What is the sign that I shall go up to the house
of the Lord? he means, “What is the sign that I shall recover?”
intimating that if God restored him his health, so that he should be
able to go abroad, the house of the Lord should be the first place he
would go to.
3. When we present ourselves before the Lord we must present our
offerings, devoting to God with ourselves all we have and can do.
4. Both we and our offerings must be presented before the Lord by the
priest that made us clean, even our Lord Jesus, else neither we nor
they can be accepted.
II. Three lambs the cleansed leper was to bring, with a meat-offering,
and a log of oil, which was about half a pint. Now,
1. Most of the ceremony peculiar to this case was about the
trespass-offering, the lamb for which was offered first,
And, besides the usual rites with which the trespass-offering was
offered, some of the blood was to be put upon the ear, and thumb, and
great toe, of the leper that was to be cleansed
(v. 14),
the very same ceremony that was used in the consecration of the
priests,
It was a mortification to them to see the same purification necessary
for them that was for a leper. The Jews say that the leper stood
without the gate of the tabernacle and the priest within, and thus the
ceremony was performed through the gate, signifying that now he was
admitted with other Israelites to attend in the courts of the Lord’s
house again, and was as welcome as ever; though he had been a leper,
and though perhaps the name might stick by him as long as he lived (as
we read of one who probably was cleansed by our Lord Jesus, who yet
afterwards is called Simon the leper,
Matt. xxvi. 6),
yet he was as freely admitted as ever to communion with God and man.
After the blood of the offering had been put with the priest’s finger
upon the extremities of the body, to include the whole, some of the oil
that he brought, which was first waved and then sprinkled before the
Lord, was in like manner put in the same places upon the blood. “The
blood” (says the learned bishop Patrick) “seems to have been a token of
forgiveness, the oil of healing,” for God first forgiveth our
iniquities and then healeth our diseases,
Ps. ciii. 3.
See
Wherever the blood of Christ is applied for justification the oil of
the Spirit is applied for sanctification; for these two are inseparable
and both necessary to our acceptance with God. Nor shall our former
leprosy, if it be healed by repentance, be any bar to these glorious
privileges. Cleansed lepers are as welcome to the blood and the oil as
consecrated priests. Such were some of you, but you are washed.
When the leper was sprinkled the water must have blood in it
(v. 5),
when he was anointed the oil must have blood under it, to signify that
all the graces and comforts of the Spirit, all his purifying dignifying
influences, are owing to the death of Christ: it is by his blood alone
that we are sanctified.
2. Besides this there must be a sin-offering and a burnt-offering, a
lamb for each,
By each of these offerings, it is said, the priests shall make
atonement for him.
(1.) His moral guilt shall be removed; the sin for which the leprosy
was sent shall be pardoned, and all the sins he had been guilty of in
his afflicted state. Note, The removal of any outward trouble is then
doubly comfortable to us when at the same time God gives us some
assurance of the forgiveness of our sins. If we receive the
atonement, we have reason to rejoice,
(2.) His ceremonial pollution shall be removed, which had kept him from
the participation of the holy things. And this is called making an
atonement for him, because our restoration to the privileges of
God’s children, typified hereby, is owing purely to the great
propitiation. When the atonement is made for him he shall be clean,
both to his own satisfaction and to his reputation among his
neighbours; he shall retrieve both his credit and his comfort, and both
these true penitents become entitled to, both ease and honour, by their
interest in the atonement. The burnt-offering, besides the atonement
that was made by it, was a thankful acknowledgment of God’s mercy to
him: and the more immediate the hand of God was both in the sickness
and in the cure the more reason he had thus to give glory to him, and
thus, as our Saviour speaks
(Mark i. 44),
to offer for his cleansing all those things which Moses
commanded for a testimony unto them.
21 And if he be poor, and cannot get so much; then he shall
take one lamb for a trespass offering to be waved, to make an
atonement for him, and one tenth deal of fine flour mingled with
oil for a meat offering, and a log of oil;
22 And two turtledoves, or two young pigeons, such as he is
able to get; and the one shall be a sin offering, and the other a
burnt offering.
23 And he shall bring them on the eighth day for his cleansing
unto the priest, unto the door of the tabernacle of the
congregation, before the LORD.
24 And the priest shall take the lamb of the trespass offering,
and the log of oil, and the priest shall wave them for a wave
offering before the LORD:
25 And he shall kill the lamb of the trespass offering, and the
priest shall take some of the blood of the trespass offering,
and put it upon the tip of the right ear of him that is to be
cleansed, and upon the thumb of his right hand, and upon the
great toe of his right foot:
26 And the priest shall pour of the oil into the palm of his
own left hand:
27 And the priest shall sprinkle with his right finger some
of the oil that is in his left hand seven times before the
LORD:
28 And the priest shall put of the oil that is in his hand
upon the tip of the right ear of him that is to be cleansed, and
upon the thumb of his right hand, and upon the great toe of his
right foot, upon the place of the blood of the trespass offering:
29 And the rest of the oil that is in the priest’s hand he
shall put upon the head of him that is to be cleansed, to make an
atonement for him before the LORD.
30 And he shall offer the one of the turtledoves, or of the
young pigeons, such as he can get;
31 Even such as he is able to get, the one for a sin
offering, and the other for a burnt offering, with the meat
offering: and the priest shall make an atonement for him that is
to be cleansed before the LORD.
32 This is the law of him in whom is the plague of
leprosy, whose hand is not able to get that which pertaineth to
his cleansing.
We have here the gracious provision which the law made for the
cleansing of poor lepers. If they were not able to bring three
lambs, and three tenth-deals of flour, they must bring one lamb, and
one tenth-deal of flour, and, instead of the other two lambs, two
turtle-doves or two young pigeons,
Here see,
1. That the poverty of the person concerned would not excuse him if he
brought no offering at all. Let none think that because they are poor
God requires no service from them, since he has considered them, and
demands that which it is in the power of the poorest to give. “My
son, give me thy heart, and with that the calves of thy lips
shall be accepted instead of the calves of the stall.”
2. That God expected from those who were poor only according to their
ability; his commandments are not grievous, nor does he make us
to serve with an offering. The poor are as welcome to God’s
altar as the rich; and, if there be first a willing mind and an honest
heart, two pigeons, when they are the utmost a man is able to get, are
as acceptable to God as two lambs; for he requires according to what
a man has and not according to what he has not. But it is
observable that though a meaner sacrifice was accepted from the poor,
yet the very same ceremony was used for them as was for the rich; for
their souls are as precious and Christ and his gospel are the same to
both. Let not us therefore have the faith of our Lord Jesus Christ
with respect of persons,
Jam. ii. 1.
33 And the LORD spake unto Moses and unto Aaron, saying,
34 When ye be come into the land of Canaan, which I give to you
for a possession, and I put the plague of leprosy in a house of
the land of your possession;
35 And he that owneth the house shall come and tell the priest,
saying, It seemeth to me there is as it were a plague in the
house:
36 Then the priest shall command that they empty the house,
before the priest go into it to see the plague, that all that
is in the house be not made unclean: and afterward the priest
shall go in to see the house:
37 And he shall look on the plague, and, behold, if the
plague be in the walls of the house with hollow strakes,
greenish or reddish, which in sight are lower than the wall;
38 Then the priest shall go out of the house to the door of the
house, and shut up the house seven days:
39 And the priest shall come again the seventh day, and shall
look: and, behold, if the plague be spread in the walls of the
house;
40 Then the priest shall command that they take away the stones
in which the plague is, and they shall cast them into an
unclean place without the city:
41 And he shall cause the house to be scraped within round
about, and they shall pour out the dust that they scrape off
without the city into an unclean place:
42 And they shall take other stones, and put them in the
place of those stones; and he shall take other mortar, and shall
plaster the house.
43 And if the plague come again, and break out in the house,
after that he hath taken away the stones, and after he hath
scraped the house, and after it is plastered;
44 Then the priest shall come and look, and, behold, if the
plague be spread in the house, it is a fretting leprosy in the
house: it is unclean.
45 And he shall break down the house, the stones of it, and the
timber thereof, and all the mortar of the house; and he shall
carry them forth out of the city into an unclean place.
46 Moreover he that goeth into the house all the while that it
is shut up shall be unclean until the even.
47 And he that lieth in the house shall wash his clothes; and
he that eateth in the house shall wash his clothes.
48 And if the priest shall come in, and look upon it, and,
behold, the plague hath not spread in the house, after the house
was plastered: then the priest shall pronounce the house clean,
because the plague is healed.
49 And he shall take to cleanse the house two birds, and cedar
wood, and scarlet, and hyssop:
50 And he shall kill the one of the birds in an earthen vessel
over running water:
51 And he shall take the cedar wood, and the hyssop, and the
scarlet, and the living bird, and dip them in the blood of the
slain bird, and in the running water, and sprinkle the house
seven times:
52 And he shall cleanse the house with the blood of the bird,
and with the running water, and with the living bird, and with
the cedar wood, and with the hyssop, and with the scarlet:
53 But he shall let go the living bird out of the city into the
open fields, and make an atonement for the house: and it shall be
clean.
This is the law concerning the leprosy in a house. Now that they were
in the wilderness they dwelt in tents, and had no houses, and therefore
the law is made only an appendix to the former laws concerning the
leprosy, because it related, not to their present state, but to their
future settlement. The leprosy in a house is as unaccountable as the
leprosy in a garment; but, if we see not what natural causes of it can
be assigned, we may resolve it into the power of the God of nature, who
here says, I put the leprosy in a house
(v. 34),
as his curse is said to enter into a house, and consume it
with the timber and stones thereof,
Zech. v. 4.
Now,
1. It is supposed that even in Canaan itself, the land of promise,
their houses might be infected with a leprosy. Though it was a holy
land, this would not secure them from this plague, while the
inhabitants were many of them so unholy. Thus a place and a name in the
visible church will not secure wicked people from God’s judgments.
2. It is likewise taken for granted that the owner of the house will
make the priest acquainted with it, as soon as he sees the least cause
to suspect the leprosy in his house: It seemeth to me there is as it
were a plague in the house,
v. 35.
Sin, where that reigns in a house, is a plague there, as it is in a
heart. And masters of families should be aware and afraid of the first
appearance of gross sin in their families, and put away the iniquity,
whatever it is, far from their tabernacles,
They should be jealous with a godly jealousy concerning those under
their charge, lest they be drawn into sin, and take early advice, if it
but seem that there is a plague in the house, lest the contagion
spread, and many be by it defiled and destroyed.
3. If the priest, upon search, found that the leprosy had got into the
house, he must try to cure it, by taking gout that part of the building
that was infected,
This was like cutting off a gangrened limb, for the preservation of the
rest of the body. Corruption should be purged out in time, before it
spread; for a little leaven leaveneth the whole lump. If thy right
hand offend thee, cut it off.
4. If yet it remained in the house, the whole house must be pulled
down, and all the materials carried to the dunghill,
The owner had better be without a dwelling than live in one that was
infected. Note, The leprosy of sin, if it be obstinate under the
methods of cure, will at last be the ruin of families and churches. If
Babylon will not be healed, she shall be forsaken and abandoned, and
(according to the law respecting the leprous house), they shall not
take of her a stone for a corner, nor a stone for foundations,
Jer. li. 9, 26.
The remainders of sin and corruption in our mortal bodies are like this
leprosy in the house; after all our pains in scraping and plastering,
we shall never be quite clear of it, till the earthly house of this
tabernacle be dissolved and taken down; when we are dead we shall be
free from sin, and not till then,
5. If the taking out the infected stones cured the house, and the
leprosy did not spread any further, then the house must be cleansed;
not only aired, that it might be healthful, but purified from the
ceremonial pollution, that it might be fit to be the habitation of an
Israelite. The ceremony of its cleansing was much the same with that
of cleansing a leprous person,
&c. This intimated that the house was smitten for the man’s sake (as
bishop Patrick expresses it), and he was to look upon himself as
preserved by divine mercy. The houses of Israelites are said to be
dedicated
(Deut. xx. 5),
for they were a holy nation, and therefore they ought to keep their
houses pure from all ceremonial pollutions, that they might be fit for
the service of that God to whom they were devoted. And the same care
should we take to reform whatever is amiss in our families, that we and
our houses may serve the Lord; see
Some have thought the leprosy in the house was typical of the idolatry
of the Jewish church, which did strangely cleave to it; for, though
some of the reforming kings took away the infected stones, yet still it
broke out again, till by the captivity of Babylon God took down the
house, and carried it to an unclean land; and this proved an effectual
cure of their inclination to idols and idolatrous worships.
54 This is the law for all manner of plague of leprosy, and
scall,
55 And for the leprosy of a garment, and of a house,
56 And for a rising, and for a scab, and for a bright spot:
57 To teach when it is unclean, and when it is clean: this
is the law of leprosy.
This is the conclusion of this law concerning the leprosy. There is no
repetition of it in Deuteronomy, only a general memorandum given
Take heed in the plague of leprosy. We may see in this law,
1. The gracious care God took of his people Israel, for to them only
this law pertained, and not to the Gentiles. When Naaman the Syrian was
cured of his leprosy he was not bidden to show himself to the priest,
though he was cured in Jordan, as the Jews that were cured by our
Saviour were. Thus those who are entrusted with the key of discipline
in the church judge those only that are within; but those
that are without God judgeth,
1 Cor. v. 12, 13.
2. The religious care we ought to take of ourselves, to keep our minds
from the dominion of all sinful affections and dispositions, which are
both their disease and their defilement, that we may be fit for the
service of God. We ought also to avoid all bad company, and, as much as
may be, to avoid coming within the danger of being infected by it.
Touch not the unclean thing, saith the Lord, and I will receive
you,
2 Cor. vi. 17.
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