Praise the Lord Jesus Christ, please study this chapter and then answer all 52 questions at the end of this chapter.

Leviticus Chapter 15

Verses 1-33: The literary structure of this chapter balances two types of discharge, chronic and intermittent, dealing with both sexes, making four specific cases. Verses 2-15 relate to a chronic discharge in the male, a “running issue out of his flesh”. The verb means “to flow” and is taken to mean from the organs of generation, although the exact nature of the disease is not known. Some suggestions have been hemorrhoids or gonorrhea. The latter is based upon the Greek version of the Old Testament (Septuagint), and most commentators accept this diagnosis. The striking thing about the uncleanness associated with these discharges is that not only the affected person became unclean, but also people and objects that came in contact with him, and these in their turn could become secondary sources of uncleanness.

Thus, it was much more “infectious” than the uncleanness of skin diseases dealt with (in chapters 13 and 14), or unclean animals (in chapter 11). For example, any “bed” (verse 4-5), chair (verse 6), or “saddle” (verse 9), became unclean and also a source of secondary pollution. The phrase “under him” (verse 10), indicates something he has sat upon. “Spit” (verse 8), also polluted. It seems he was still able to live at home and was not driven out into the wilderness like those afflicted with serious skin disease (in 13:45-46), nor did he have to undergo the elaborate cleansing rituals described (in chapter 14). When he recovered, he simply had to wait “seven days … wash … and … offer” the two cheapest sacrifices. One for a “sin offering, and the other for a burnt offering”. Verses (16-18), contain regulations governing an occasional emission of semen. The “seed of copulation” (Literally “outpouring of seed”), in intercourse (verse 18), or at other times (verses 16-17), also caused pollution (compare Exodus 19:15; Lev. 22:4; Deut. 23:10-11; 1 Sam. 21:5; 2 Sam. 11:11). No sacrifice was required, but the man and woman had simply to wash and wait until evening (verse 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. Verses (19-24), relate to women and the intermittent discharges associated with menstruation. Then certain rules governing a chronic emission are dealt with in (verses 25-30).

The last section relates to a discharge of blood outside the normal period of menstruation (verse 25), such as that which the woman mentioned in the Gospels suffered (Mark 5:25; Luke 8:43). Sacrifices are required here because, like childbirth (chapter 12), skin disease (chapters 13 and 14), and gonorrhea (15:2-12), the uncleanness lasted more than a week. The purpose is cited in (verse 31): “Thus shall ye separate the children of Israel from their uncleanness”. The precise verb form used here occurs only five other times, each referring to the vows of the Nazarite (Num. 6:2; 3, 5, 6, 12). Those who were unclean could not participate in divine worship in the tabernacle (compare Exodus 19:10, 12, 15, 21; Lev. Chapter 10; 17:16; 19:8; 20:18; 22:9).

Leviticus 15:1 “And the LORD spake unto Moses and to Aaron, saying,”

Aaron is spoken to as well Moses, because some of these purifications, after mentioned, depended on the priest. As the affair of profluvious men and women as Gersom observes.

“Saying”: As follows.

Verses 2-15: Males could become unclean through a discharge. The discharge describes something unusual, likely stemming from some sort of disease or illness. Whatever the afflicted man touched or spat on was also unclean.

These verses describe secretions related to some disease of the male sexual organs. After he became well, he was required to make both a sin and a burnt offering (verse 15).

Leviticus 15:2 “Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, [because of] his issue he [is] unclean.”

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.

“And say unto them, when any 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 “gonorrhea”, 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.

We are told in Scripture that out of the issue of the heart the mouth speaketh.

Matthew 12:34 “O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.”

Luke 6:45 “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh.”

I mentioned these Scriptures, because it appears to me, this sin is a sin of the inner man. The issue that comes from the man is unclean, so he is unclean. In the physical sense, this would be caused probably by some sexually transmitted disease. In the spiritual sense, this would be a sin involving the Holy Spirit of God. The thing that makes sex sin so bad for the believer, is that our body is the temple of the Holy Spirit of God. This would be classed as ceremonial uncleanness and would cause this person not to be able to come into the temple of God.

Leviticus 15:3 “And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it [is] his uncleanness.”

Or the sign of it, by which it may be judged whether he is unclean by it or no.

“Whether his flesh run with his issue”: Or salivates, or emits a flow of matter like a saliva, or in the manner of spittle.

“Or his flesh be stopped from his issue”: With it, or because of it; because it is gross, as Jarchi says, it cannot come forth freely.

“It is his uncleanness”: Whether it be one or the other, he is reckoned on account of it an unclean person. This was an emblem of the corruption and vitiosity of nature. And of all evil things that are in or flow out of the evil heart of man, which are defiling to him (see Matt. 15:18).

This is a highly contagious disease. Sin is highly contagious as well. The strong message I get here, is this is a disease within his body.

Leviticus 15:4 “Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.”

Which he constantly makes use of. So the Targum of Jonathan, which is peculiar to him, and appointed and appropriated for him to lie upon. Jarchi says, every bed that is fit to lie upon, thou is appropriated to another service. But, he adds: meaning is, which he shall lie upon (or continue to lie upon). For it is not said, which he hath laid upon, but which he lieth upon, and is used by him continually. According to the Misnah, a man that has an issue defiles a bed five ways, so as to defile a man, and to defile garments; standing, sitting, lying, hanging, and leaning:

“And everything whereon he sitteth shall be unclean”: Which is appropriated to sit upon. And so the Targum, as before, what is his proper peculiar seat? What he is used to sit upon, and is fit for that purpose. And it is observed by some Jewish writers that a vessel that is not fit to sit upon is excluded. As if a man was to turn up a bushel, or any other measure, to sit upon it (see Titus 1:15).

We see in this, that any contact with anything would pass on this disease. The sinner contaminates everything around him. He spoils everything he has anything to do with.

Leviticus 15:5 “And whosoever toucheth his bed shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Is unclean. According to the Misnah, a bed defiles a man seven ways, so as to defile garments. standing, sitting, lying, hanging, and leaning, and by touching, and by bearing.

“Shall wash his clothes, and bathe himself in water; in forty seahs of water, as the Targum of Jonathan.

“And be unclean until the even”: Be unfit for conversation with other men till the even, though both his body and clothes are washed.

In the physical sense, a person could catch this type disease by casual contact. In the spiritual sense, to fellowship with someone, who is deep into sin, could cause the person to be a sinner by association. We are cautioned not to fellowship with those of unbelief.

2 Corinthians 6:14 “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?”

Ephesians 5:11 “And have no fellowship with the unfruitful works of darkness, but rather reprove [them].”

If we make contact with these things unaware, we should clean ourselves up immediately. This is for the physical and spiritual.

Leviticus 15:6 “And he that sitteth on [any] thing whereon he sat that hath the issue shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Shall be unclean, even though he does not touch it. Jarchi says, though there should be, as he adds, ten things or vessels one upon another, they all defile because of sitting, and so by lying.

“Shall wash his clothes, and bathe himself in water, and be unclean until the even”: As in the preceding case (see notes on Lev. 15:5).

This disease in the physical, is many times transmitted by using the same bathroom facilities. In the spiritual sense, to sit would indicate that you remained a while. We must be careful to choose our friends. Many problems we find ourselves in, are caused by following someone we thought was a friend. In crime, this would be called being an accessory to a crime.

Leviticus 15:7 “And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Shall also be unclean, even any part of his flesh, or member of his body. The Jewish canon is, he that toucheth one that has an issue, or he that has an issue touches him, or anyone moves him that has an issue. Or he moves him, defiles food, and drink, and washing vessels by touching. But not by bearing; and particularly touching the issue itself is instanced in, and such a man’s spittle, etc. are defiled.

“Shall wash his clothes, and bathe himself in water, and be unclean until the even”: As before (see notes on Lev. 15:5).

It would be even more possible to take this disease, because of the direct contact of touching.

Leviticus 15:8 “And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Not purposely, which is not usual for a man to do, and whenever it is done, nothing is more affronting. But accidentally, when, as Aben Ezra expresses it, he spreads his spittle, and it falls upon a clean person. And under this, as Gersom observes, is comprehended whatever is brought up by coughing, as phlegm, or flows from the nose, or is pressed out of it. And so Maimonides: and this may denote all corrupt communication which proceeds out of the mouth of evil men. Whether immoral or heretical, which not only defiles the man himself, but those he converses with; for evil communication corrupts good manners.

“Then he shall wash his clothes”: etc. As in the foregoing instances (see notes on Lev. 15:5).

This would not only be spitting, but coughing or any other way of transmitting fluid from the infected body to the uninfected. The disease mentioned here could be transmitted by kissing as well. You can see the seriousness of this, in that he not only washes his body, but also his clothes.

Leviticus 15:9 “And what saddle soever he rideth upon that hath the issue shall be unclean.”

When he rides upon any beast, horse, ass, or camel, whatever is put upon the creature. And he sits upon it, the saddle, and whatever appertains to it, the housing and girdle.

“Shall be unclean”: And not fit for another to use, but be defiling to him, as follows.

Leviticus 15:10 “And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth [any of] those things shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Either when lying along, or sitting, or riding (as in Lev. 15:4). Various are the traditions of the Jews concerning these things. If one that has an issue and a clean person sit together, in a ship, or on a beam, or ride together on a beast, though their garments do not touch, they are unclean.

“And he that beareth any of those things”: That carries any of the above things from place to place, as his bed, his seat, his saddle, or anything on which he has lain, sat, or rode.

“Shall wash his clothes, and bathe himself in water, and be unclean until the even” (see notes on Lev. 15:5).

You can easily see from this, that anything that came in contact with this issue of infection could be a carrier for the disease. In our day, the great fear is AIDS. They tell us it is not transmitted by casual contact. There has not been time to do sufficient testing to determine that beyond a shadow of a doubt. We do know that many people have caught the disease through blood transfusions. Nurses giving shots, and taking blood samples wear gloves to prevent getting the disease. I believe this would be classified as a plague. It also appears that God has sent the plague. The original cases were sexually transmitted. Most of the early patients were homosexuals and lesbians. God calls this an abomination before him. He rained fire and brimstone on Sodom and Gomorrah for this same abomination. What makes us think that this is not a judgement of God?

Leviticus 15:11 “And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Not only he that touched him that had the issue, but whomsoever, and indeed whatsoever he touched. As the Targum of Jonathan, the Septuagint, and Arabic versions, were unclean (see notes on Lev. 15:4).

“And hath not rinsed his hands in water”: Which is to be understood, not of the man that is touched, but of him that toucheth. And is interpreted by the Jewish writers, generally, of bathing the whole body. According to Aben Ezra, the simple sense is, every clean person, whom he that hath an issue touches and hath rinsed his hands, he is indeed unclean, but not his garments. And if his hands are not rinsed his garments are unclean. And this is as he that touches all that is under him. Wherefore it follows:

“He shall wash his clothes”: that is, if a man is touched, as the Targum of Jonathan, and not a thing, as directed and prescribed in the above cases instanced in. All which are designed to instruct men to abstain from conservation with impure persons in doctrine and practice.

We know the seriousness of this, because of God going into such detail here. The best way to get away from any infection is to wash with soap and water.

Leviticus 15:12 “And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water.”

That it might not be made use of afterwards. Which was ordered, that they might be careful what they touched who were in such circumstances. According to Gersom an earthen vessel received no uncleanness but from the middle, though he owns the law does not distinguish between the middle and the outside. Wherefore Jarchi is of opinion, that if the back or outside of it was touched, it was unclean, and to be broken.

“And every vessel of wood shall be rinsed in water”: And after that be used. What should be the reason why an earthen vessel defiled by touching should be broken, and a wooden vessel defiled in the same way should not, but be rinsed and cleansed. When an earthen vessel might as well be rinsed and fit for use as that, is not easy to say. It depended upon the will of the lawgiver. According to Ainsworth, the one may signify the destruction of reprobate persons, the other the cleansing of penitent sinners.

An earthen vessel would retain the infection, because it would have penetrated into the vessel. It must be broken to stop the spread of infection. It appears it could be safely washed off of a wooden vessel.

Leviticus 15:13 “And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.”

That is, it is ceased from him, as the Targum of Jonathan and Jarchi explain it. For otherwise, according to the ceremonial law, he was not yet cleansed, until he had done everything next prescribed. But when he perceived there was an entire stop put to his disorder.

“Then he shall number to himself seven days for his cleansing”: By which time it would appear whether he was thoroughly rid of it or not. And these seven days, as Jarchi observes, must be seven pure days, quite free from pollution, and continued in a constant course, without interruption. For, as Gersom says, if he saw any impurity in anyone of these days it did not come into the account. Nay, according to Maimonides, he must begin to number again from the day of the last appearance.

“And wash his clothes, and bathe his flesh in running water”: Typical of the fountain opened in Christ to wash in for sin and uncleanness. Even the fountain of his blood, which cleanses from all sin; and in which both the persons and garments of the saints are washed and made white.

“And shall be clean”: In a ceremonial sense. As all that are washed from their sins in the blood of Christ are clean in a spiritual and evangelical sense.

This seven days of separation is to make sure he is rid of the infection.

Leviticus 15:14 “And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest:”

Having on the seventh done as before directed.

“He shall take to him two turtledoves, or two young pigeons”: Of his own, or purchase them. This was the meanest offering that was brought, and of the least expense. And which, in other cases, the poorer sort was allowed to bring, but here it was the offering of poor and rich.

“And come before the Lord unto the door of the tabernacle of the congregation”: Not into the tabernacle, where he was not admitted till the sacrifice was offered, and atonement made; but he was to stand at the door of the tabernacle, at the eastern gate. And so fronting the west, where stood the Holy of Holies, the place of the divine Majesty. He is said to come before the Lord, presenting himself to him to be cleansed.

“And give them unto the priest”: The two doves or pigeons, to be offered for him according to the usual rites.

This person has been as good as dead. The community would have nothing to do with him for fear of taking the disease. Now on the eighth day he has a new beginning. He is preparing to re-enter society. This disease was caused by sin, so he must sacrifice to get back into fellowship with God and man.

Leviticus 15:15 “And the priest shall offer them, the one [for] a sin offering, and the other [for] a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.”

As in the case of a new mother who is poor, and of a poor leper (Lev. 12:8).

“And the priest shall make atonement for him before the Lord for his issue”: Which, though not in itself sinful, yet might be occasioned by sin, for which the atonement was made. Or, however, it was a ceremonial uncleanness, and therefore a ceremonial expiation must be made for it. Typical of the atonement by the blood and sacrifice of Christ, by which all kinds of sin are expiated and removed.

We have gone into this several times, so I will not repeat the meaning here. We do know that the only way to get free of sin is by the shedding of blood. That is done here. The 2 fowls are his substitute for his sin.

Verses 16-18: This passage refers to ceremonial uncleanness; it does not suggest that sexual intercourse within marriage is impure. Because intercourse involves bodily fluids, the husband and wife were to wash afterward for purification. In this case, no sacrifices were required for cleansing, only washing in water.

These verse refer to natural sexual gland secretions for which no offerings were required.

Leviticus 15:16 “And if any man’s seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.”

Not in lawful cohabitation, nor voluntarily, but involuntarily, as Aben Ezra observes. Not through any disorder, which came by an accident, or in any criminal way, but through a dream, or any lustful imagination. What is commonly called nocturnal pollution.

“Then he shall wash all his flesh in water, and be unclean until the even”: And so the Egyptian priests, when it happened that they were defiled by a dream, they immediately purified themselves in a laver. So, the Jewish priests did when the like happened to them asleep in the temple (see Deut. 23:10).

Copulation has to do with a sexual act. The seed for life comes from the man. This is what is spoken of here. Even though this is a natural act between man and woman, they will be unclean and must wash. Their uncleanness lasts for the rest of that day.

Leviticus 15:17 “And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.”

Or that is made of skin, which a man wears, or lies upon (see Lev. 13:48).

“Whereon is the seed of copulation”: Or on any other, for, as Gersom says, there is the same law concerning the rest of vessels, seeing this is a principal uncleanness, and defiles vessels. And perhaps the law makes mention of these, because it is more apt to be found on them.

“Shall be washed with water, and be unclean until the even (see Jude 1:23).

This is just speaking of general hygiene.

Leviticus 15:18 “The woman also with whom man shall lie [with] seed of copulation, they shall [both] bathe [themselves] in water, and be unclean until the even.”

It seems to respect any congress of a man and woman, whether in fornication or adultery, or lawful marriage. And particularly the latter. For though marriage is honorable and holy, and carnal copulation in itself lawful. Yet such is the sinfulness of nature, that as no act is performed without pollution. So neither that of generation, and by which the corruption of nature is propagated, and therefore required a ceremonial cleansing.

“They shall both bathe themselves in water, and be unclean until the even”: So Herodotus reports, that as often as a Babylonian man lay with his wife, he had used to sit by consecrated incense, and the woman did the same. And in the morning they were both washed, and did not touch any vessel before they had washed themselves. And he says the Arabians did the like. And the same historian relates of the Egyptians, that they never go into their temples from their wives unwashed (see Exodus 19:15).

The seed of copulation implanted in the woman’s womb, is a mystery no human truly understands. Sometimes when everything is just right, the woman will conceive and bring forth a child 9 months later.

Verses 19-30: While a woman’s irregular “discharge” mandated an offering”, ordinary, monthly discharges such as menstruation were not associated with sin or wrongdoing, and therefore no offering was required. Cleansing was commanded, however, because in that era, bathing and washing clothes were infrequent, and a failure to clean up might lead to disease. Contemporary readers should view these rituals as protective rather than punitive.

Verses 19-24: These verses concern the natural menstrual discharge of a woman for which no offerings were required.

Leviticus 15:19 “And if a woman have an issue, [and] her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.”

Having finished, as Aben Ezra observes, what was to be said of the male, now the Scripture begins with the female, whose issue, of a different sort, is thus described.

“And her issue in her flesh be blood”: Or, “blood be her issue in her flesh”. Not in any part of her, but in that which by a euphemism is so called, in the same sense as the phrase is used of men (Lev. 15:2). And so, it distinguishes it from any flow of blood elsewhere, as a bleeding at the nose, etc.

“She shall be put apart seven days”: Not out of the camp, nor out of the house, but might not go into the house of God.

“Whosoever toucheth her shall be unclean until the even”: The same as one that had touched a man that had an issue (Lev. 15:7). The pollution of the one reached to the same things as that of the other. And so, in the Misnah, they are put together, and the same is ascribed to the touch of the one as of the other. It may be understood of everything as well as of every person.

Each month a woman has an issue of blood. This blood is actually a cleansing process. This usually lasts several days, and this is the purpose in being put apart for seven days. Women usually feel bad during this time. We know of the woman in the Bible who had an issue of blood 12 years. She spent all of her living trying to get better. The bad thing about this issue was that during that period of time she could not go to the temple. This long term issue affected her physically by weakening her body, and affected her spiritually in that she could not go to the temple. This is a personal thing with a woman, it would really not be correct for anyone to touch her during this time. We must also take note, that if a woman did not have this cycle of the issue of blood, there would be no babies born. Without the shedding of her blood, there would be no new life that babies bring. That is the very reason that Sarah having a baby after this time had passed for her, made it a very large miracle.

Leviticus 15:20 “And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.”

During her being apart from her husband, with whom she might be, and do all offices for him, but not lie with him. And whatsoever she lay upon during this time, bed or couch, and the clothes upon them, were unclean.

“Everything also that she sitteth upon shall be unclean”: Chair, stool, etc. as is the case of a man (Lev. 15:4).

Leviticus 15:21 “And whosoever toucheth her bed shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

The same thing that is said of a profluvious man, and so in (Lev. 15:22).

Leviticus 15:22 “And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Which was appropriated to her to sit upon, as the Targum of Jonathan, which was her proper and peculiar seat, what she usually sat upon. Such were obliged to wash their clothes and bathe, as in all the above cases (see Lev. 15:5).

Leviticus 15:23 “And if it [be] on [her] bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even.”

That is, if any person or thing should be upon her bed or seat. A vessel on her bed, or a vessel upon a vessel, as Aben Ezra expresses it.

“When he toucheth it”: That person or thing that should be on her bed or seat, as well as touch her bed or seat.

“Shall be unclean until the even”: In a ceremonial sense; so defiling was a woman in such circumstances, and to whom the Scriptures often compare unclean persons and things. And Pliny speaks of menstrual cycles as very infectious, or worse, to various creatures and things, in a natural way.

This is speaking of close association with the blood of this woman, as it was with the issue of the man. The same rules apply in both situations.

Leviticus 15:24 “And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.”

A husband who had intercourse with his wife during her menstrual period was unclean for a week. The issue here is not prohibition due to sin but uncleanness.

This would be if the blood of the woman were on him, then he would be unclean seven days.

Leviticus 15:25 “And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she [shall be] unclean.”

Not an ordinary but an extraordinary one. Not within that time, but out of it, and which continued three days at least. So the Targum of Jonathan, and sometimes many years. As the poor woman Christ cured, which she had had twelve years (see notes on Matt. 9:20).

“Or if it run beyond the time of her separation”: Beyond the seven days of her separation, and so out of the usual way and time of it. Whereby it appears to be somewhat extraordinary and unusual.

“All the days of the issue of her uncleanness shall be as the days of her separation”: All the while it was upon her, be it ever so many days or years, she was kept apart from her husband, and in all respects in the same condition and circumstances, as in the seven days of her separation because of her monthly courses.

“She shall be unclean”: As long as it is upon her, and neither be admitted to her husband’s bed. Nor to the house of God, which made her condition a very deplorable one.

The seven days were chosen, because under natural circumstances she would be finished with her monthly cycle. As long as she is still in the way of women, whether a week, month or years, she is classified as unclean. She would be turned away from the church for this time, as well as being avoided by her friends and family.

Leviticus 15:26 “Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.”

As defiled and as defiling as that (Lev. 15:20).

“And whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation”: As such were when she was in that condition (see Lev. 15:20).

She is ceremonially unclean. This is not a sin that she has done, but is in fact, part of every woman’s life from her teens until sometime after she is 50 years of age. It would have been more important to stay away from embarrassment then. There is much progress in handling this monthly problem today. Life is in the blood, and in some mysterious way, this causes life.

Leviticus 17:11 “For the life of the flesh [is] in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it [is] the blood [that] maketh an atonement for the soul.”

In another mysterious way, the woman is cleansed with the blood each month.

Leviticus 15:27 “And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe [himself] in water, and be unclean until the even.”

Her bed and seat. The Septuagint version is, “that toucheth her” (see Lev. 15:19).

“And shall wash his clothes, and bathe himself in water, and be unclean until the even”: Let it be observed, that in all the above passages, where it is said, “he shall bathe himself in water”. The Targum of Jonathan adds, in forty seahs or pecks of water. For this was done by dipping the body all over.

We see that the washing of water is the cleansing power.

Leviticus 15:28 “But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.”

The disease is healed, or a stop is put to it; there are no signs of it remaining.

“Then she shall number to herself seven days”: From the time she observed it to cease.

“And after that she shall be clean”: Having bathed herself according to the usual manner of unclean persons, for their cleansing. When she would be fit to be admitted to her husband, though not as yet into the tabernacle, until she had offered her offering next directed to.

This is the same time as the man with the issue. There are 2 separate things here though. This is a natural happening with the woman that is beyond her control.

Leviticus 15:29 “And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.”

From the cessation of her issue, and the healing of it. At least from the time she began to number for her cleansing.

“She shall take unto her two turtles, or two young pigeons”: The same as the man that had an issue was obliged to bring. Now this is to be understood not of a woman that had an ordinary issue, or her monthly courses. For this would have been both troublesome and expensive to have brought every month. But of a woman that had labored under an extraordinary one. Though some think every menstruous woman was obliged to this offering.

“And bring them unto the priest, to the door of the tabernacle of the congregation”: Where the man that had an issue brought his (see notes on Lev. 15:14).

Leviticus 15:30 “And the priest shall offer the one [for] a sin offering, and the other [for] a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.”

As in the case of a man that had an issue, the offerings of one and the other were the same and for the same purpose (see notes on Lev. 15:15). There being a legal uncleanness in their case, atonement must be made by sacrifice, typical of the atonement of Christ, who by himself has purged our sins. The design of these several laws concerning uncleanness by issues, was to set forth the filthiness of sin arising from the corruption of human nature. Particularly the pollution of fleshly lusts, and the necessity of purification from them by the grace of God, and blood of Christ. And of holiness of heart and life, in order to a near approach to God, particularly in public worship, as the next words suggest.

Remember, this is not a sin she has done. This is ceremonial uncleanness. This is inherited sin if you will.

Verses 31-33: In all these instructions, God was showing the Israelites that they must have a profound reverence for holy things; and nothing was more suited to that purpose than to bar from the tabernacle all who were polluted by any kind of uncleanness, ceremonial as well as natural, physical as well as spiritual, In order to mark out His people as dwelling before Him in holiness, He required of them complete purity and didn’t allow them to come before Him when defiled, even by involuntary or secret impurities. And when one considers that God was training a people to live in His presence, it becomes apparent that these rules for the maintenance of personal purity, pointing to the necessity of purity in the heart, were neither too stringent nor too minute.

Leviticus 15:31 “Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that [is] among them.”

Or because of it, and while they are in it, as from other persons, even their nearest relations, and from the house of God, as the next clause shows. Or teach them, by observing the above laws and rules, to separate themselves, and that they be careful and cautions to keep themselves apart while in such impurities. And the children of Israel are only made mention of, because these laws are only binding upon them. With their proselytes and servants, free or not free, but not upon Gentiles (see notes on Lev. 15:2).

“That they die not in their uncleanness, when they defile my tabernacle that is among them”: From whence it appears, that men and women, in the above circumstances, might not go into the tabernacle. And it was chiefly to prevent their access to it that these laws were given, for the greater reverence and honor of it. And that for such persons to enter there was a pollution of it, and the punishment was cutting off, or death. And for one to die in his impurity, without purification and sacrifice, was a dreadful thing, and to be deprecated, and to be guarded against by an observance of the above laws. But the Jews now say, that forasmuch as the reason of these precepts was, because such persons were forbidden to enter into the temple, that being destroyed, all these precepts of uncleanness are ceased also.

We see in this, that the children of Israel were a separated people. They must not even give the appearance of evil. The primary thing being taught here, is that a woman in this condition should not be allowed in the sanctuary.

Leviticus 15:32 “This [is] the law of him that hath an issue, and [of him] whose seed goeth from him, and is defiled therewith;”

In (Lev. 15:32), is a recapitulation of the several laws in this chapter, as of a man that has a “gonorrhea”.

“And of him whose seed goeth from him, and is defiled therewith”: Involuntarily, that suffers a nocturnal pollution.

Leviticus 15:33 “And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.”

Her monthly courses, for these are a sickness (Lev. 20:18). And make a woman languid and faint, as the word is rendered (Lam. 1:13). Or to be in pain, as some render it here. And pains are reckoned among the signs of them by the Misnic doctors.

“And of him that hath an issue, of the man, and of the woman”: Of both, whether the one or the other.

“And of him that lieth with her that is unclean”: Though her own husband.

This is speaking of the sickness of all flesh. This sickness is a disease of the flesh inherited from Adam and Eve. This is not voluntary sin; this is inherited sin in the flesh.

Romans 7:25 “I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.”

As long as we are in flesh, temptations come. Our biggest enemy is our flesh. We must overcome the flesh.

Romans 6:19 “I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.”

Romans 8:8-9 “So then they that are in the flesh cannot please God.” “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.”

Romans 8:12-13 “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh.” “For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live.”

Praise God we believers in Christ are not under the law, we are of grace.

Leviticus 15: Questions