Commentary on Leviticus, Book · Chapter 14
CHAP. XIV.
Ver. 1. Verſe 1 AND the LORD ſpake unto Moſes, ſaying.] All that is ſaid before, concerning the Rules whereby they were to diſcern the Leproſie, from the like Diſeaſes, were given unto Aaron as well as unto Moſes, XIII. 1. For Aaron and his Poſterity were conſtituted the Judges of ſuch matters, in which they had need to be well ſtudied and verſed. But the way and manner of cleanſing a Leper is delivered only to Moſes, to be by him given unto Aaron and his Sons, who were to depend on him as God's great Miniſter, and their Inſtructer in all Religious Rites.
Ver. 2. Verſe 2 This ſhall be the law of the leper in the day of his cleanſing.] The manner and means which God hath ordained of purifying a Leper (as Maimonides expounds it) and reſtoring him to the Communion of God's People.
He ſhall be brought unto the Prieſt.] Not to the Houſe of the Prieſt; for he was to go out to the Gate of the Camp, (as appears by the next Verſe) and thither the Leper was to be brought to him. But theſe words ſeem to import the Leper was firſt to come towards the Camp (unto ſome place which the Prieſt, it is likely, appointed) and then the Prieſt, having notice of it, was to go out, and look upon him.
Ver. 3. Verſe 3 And the Prieſt ſhall go forth out of the Camp.] To the place where the Leper was, XIII. 46.
And the Priest ſhall look.] Diligently examine in what condition the Leper is, by the Rules mentioned in the foregoing Chapter.
And behold, if the plague of leproſie be healed in the leper.] The Prieſt, no doubt, had been informed, before he went to make the inſpection, that there were good grounds to believe the Man was freed from his Leproſie.
Ver. 4. Verſe 4 Then ſhall the Priest command to take for him, &c.] That ſome of his Friends, or ſuch as he ordered, ſhould provide what follows for his Purification.
Two birds alive, that are clean.] The margin of our Bibles tranſlates it two Sparrows: and they who take the word in this ſenſe have ſome pretty conceits about it. Particularly this; That it ſignifies him who had lately ſate alone, like a ſolitary Sparrow on the Houſe top (as the Pſalmiſt ſpeaks) to be now admitted into the Society of others again. But Origen takes theſe Birds to have been Hens, (and ſo Scaliger ſhows out of Nicander, that the Greek word foreign anciently ſignified; Exerc. 230.) and the LXX. better tranſlate it, foreign, two little Birds, of any ſort whatſoever, provided they were clean, i. e. lawful to be eaten, as the Vulgar truly interpret it. For to reſtrain it to Sparrows had been very abſurd, whether they had been clean Birds or unclean; becauſe it had been in vain to ſay a clean Sparrow, when the whole Species was ſo by the Law; and more unaccountable to require a clean Sparrow, if all had been unlawful, as Bochart rightly obſerves Lib. I. Hieroz. cap. 22. P. II.
Grotius takes this to have been the foreign, or Gift, which is mentioned VIII Matth. 4. which was preſented by the Leper in the day of his Cleanſing; rather than thoſe mentioned v. 10. of this Chapter. But I can ſee nothing of the Nature of a Gift or Preſent in theſe Birds, which were not to be offered at the Altar.
And cedar-wood, and ſcarlet, and hyſop.] Why his Purification was to be made by theſe things, Maimonides ſaith he could never underſtand (More Nevoch. P. III. cap. 47.) But Abarbanel adventures to gueſs at the reaſon, and imagines that theſe four things, the living Birds, the Cedar, the Scarlet, and the Hyſop, ſignified the Leper to be cured of the four Evils under which he had laboured; in his Fleſh, his Humors, his Colour, and Smell, which were repreſented by the four things before-mentioned; and were now all become ſound and good. For the living Birds, he thinks, were a ſign that his dead-fleſh was reſtored to vigor and life again. And the Cedar-wood, which is not eaſily corrupted, denoted the Putrefaction was cured which the Leproſie had made in the Humors of his Body. The Scarlet thread or wooll, was an indication of his good Complexion reſtored to him: for this is a bright and grateful colour, as the Leproſie was livid and loathſom; ſignifying (ſaith he) his Blood was purified, which made a lively colour return into his Countenance. And laſtly, the Hyſop, which in that Country was a very odoriferous Plant, ſignified the naſtineſs and ſtench of that Diſeaſe was gone. Whatſoever any one may judge of this account of theſe things, I think it is very plain, that the Jews being poſſeſſed with a great deteſtation of the filthineſs of the Leper, it was neceſſary (as Pellicanus obſerves) that they ſhould be as ſtrongly perſwaded, by a great many prolix, laborious, and publick Ceremonies uſed for Mens Purification from it, that they were fit for their Society again.
I omit the moral Reaſons which are given by R. Levi Barcelonita, Praecept. CLXXIII. for the uſe of the fore-mentioned things; and the myſtical ſignifications of theſe, and all the following Rites of Purification: which the moſt learned and ingenious Bochartus hath drawn out in near twenty particulars, Hierozoicon P. II. Lib. I. cap. 22.
Ver. 5. Verſe 5 And the Priest ſhall command, that one of the Birds be killed.] Not as a Sacrifice; for that could be made no where but at the Altar; whereas this was without the Camp, at a great diſtance from the Sanctuary; and therefore was uſed only as a Rite of Cleanſing. See v. 49.
In an earthen veſſel, over running water.] There ſeems to be a tranſpoſition (as is very uſual) in theſe words; the ſenſe being, over an Earthen Veſſel, that hath running, i. e. Spring-water in it. For ſo R. Levi Barcelonita, in the place before named, deſcribes this Ceremony, The Priest takes a new Earthen Veſſel, and pours into it living water, till it be a quarter full: which was the meaſure, according to the Tradition of the Scribes. Who ſay alſo, that the beſt and fatteſt of the two Birds was killed over the Water, and the the Blood preſſed out ſo long, that the Water was diſcoloured with it; and then he digged a hole, and buried the dead Bird before the Leper.
Ver. 6. Verſe 6 As for the living Bird, he ſhall take it, and the cedar-wood, and the ſcarlet-wooll, &c.] He took a ſtick of Cedar-wood (as R. Levi Barcelonita deſcribes this Rite, and Maimonides ſaith the ſame) which was a Cubit long; and tying the Bird to it, with its Tail uppermoſt, together with a bunch of Hyſop, of a handful long, and as much Scarlet-wooll as weighed a Shekel; he then dipt the Birds Tail and Wings, with the Hyſop and Scarlet-wooll, in the Water tinctured with the Blood of the other Bird.
Ver. 7. Verſe 7 And he ſhall ſprinkle upon him that is to be cleanſed from his Leproſie.] R. Levi will have it, that he ſprinkled the back of his Hand, towards the top of it, with this Water and Blood.
Seven times.] In token of a perfect Purification. See IV. 17.
And ſhall pronounce him clean.] So as to let him come into the Camp, (from whence he had been excluded) as, in after times, into the City.
And ſhall let the living Bird looſe, into the open field.] The manner of doing it (as the ſame R. Levi relates) was, the Prieſt going into the City, threw the Bird over the Walls towards the Wilderneſs. The intention of which was, to ſhow that the Leper was reſtored to a free Converſation with all his Neighbours, as the Bird was, with the reſt of its kind. See v. 53.
Ver. 8. Verſe 8 And he that is to be cleanſed ſhall waſh his clothes.] He was to do this, and what follows, before he could be admitted into the Camp.
And ſhave off all his hair, and waſh himſelf in water.] i. e. Waſh his whole Body. All which contributed to cleanlineſs.
And after that, he ſhall come into the Camp.] But not enter into his own Habitation; as appears by the words following.
And tarry abroad out of his Tent ſeven days.] They lived in Tents while they remained in the Wilderneſs, which every Man had apart, for himſelf and for his Family. Unto which a Leper was not reſtored immediately after his Admiſſion into the Camp; for fear there ſhould be any undiſcerned remainder of his Diſeaſe, whereby his Wife and Children might be endangered. For which reaſon he might not lye with his Wife, till ſeven days were over.
Ver. 9. Verſe 9 But on the ſeventh day he ſhall ſhave all his hair off his head, &c.] This may be thought to have been the time appointed for the ſhaving mentioned in the foregoing Verſe: but R. Levi, and other Hebrew Doctors, underſtand it of a ſecond ſhaving at the ſeven days end, that they might be aſſured nothing of the Leproſie remained.
Even all his hair he ſhall ſhave off.] Under his Armholes, and in other places of the Body where it uſes to grow; as well as the Hair of his head, and his beard, and his eye-brows.
And he ſhall waſh his clothes.] This ſeems to be a ſecond waſhing, after the firſt, at the end of ſeven days. And the Hebrew Doctors note, that the killing of the Bird, the ſhaving and the ſprinkling, were all to be done in the day time; the reſt might be done either by day, or by night.
Alſo he ſhall waſh his fleſh in water.] His whole Body. For which end ſuch a meaſure is preſcribed by the Hebrew Tradition, as would cover it intirely.
And he ſhall be clean.] So as to be not only reſtored to his Tent, but admitted to go to the Tabernacle of the Congregation, and offer the Sacrifices appointed (in the following part of this Chapter) for his compleat Purification. Till which time he was called Mechuſſar Kapparah, one that needed Expiation; and was not permitted to eat of the holy things.
Ver. 10. Verſe 10 And on the eighth day.] If we may believe the Hebrew Tradition, he waſhed himſelf again on this day, in the Court of the Women; where there was a Room, called the Chamber of the Lepers, provided for that purpoſe. So Maimonides. Which great Caution was imitated by the primitive Chriſtians, who would not receive great Sinners into their Communion again, till they had made a long trial of the Truth of their Repentance.
He ſhall take two he-lambs without blemiſh, and one ewe-lamb without blemiſh.] There were three kinds of Sacrifices to be offered upon this occaſion, viz. a Treſpaſs-offering, a Sin-offering, and a Burnt-offering: for which theſe three Lambs were to be provided.
Of the first year.] Such were all the Lambs to be, both Male and Female.
And three tenth deals of fine flour for a Meat-offering.] To each of theſe Sacrifices there was a Meat-offering appointed, conſiſting of a tenth part of an Ephah of fine Flour, i. e. an Omer. See XVI Exod. 36. Which is a thing unuſual; for we read of no Meat-offerings ordered (in the IV. and Vth Chapters of this Book, which treat of them) to accompany either Treſpaſs-offerings or Sin-offerings. But there were peculiar Rites belonging to the cleanſing of a Leper, different from the common Uſages; to make him ſenſible how great a Mercy he had received from God, who alone could cure this Diſeaſe which his hand had inflicted.
Mingled with oil.] As the manner was in Meat-offerings. See Chap. II. v. 1.
And one log of oil.] Which ſerved to another purpoſe, mentioned v. 15, 16. of this Chapter. And Oil being of an healing vertue, may be thought to denote the perfect Health and Soundneſs to which the Leper was now reſtored; as the fragrancy of it put him in mind of the Happineſs he now enjoyed.
A Log was the ſmalleſt Meaſure among the Jews, containing about half a Pint of our Meaſure, as a very learned Prelate of our own (Dr. Cumberland) hath computed in his Scripture Weights and Meaſures, p. 86.
Ver. 11. Verſe 11 And the Prieſt that maketh him clean.] Who performeth this office of declaring the Leper perfectly clean.
Shall preſent the man that is to be made clean, and thoſe things before the LORD, at the door, &c.] He ſet the Man in the firſt place at the Eaſt-gate of the Court of the Iſraelites (which in after times was called the Gate of Nicanor) with his face towards the Sanctuary. For here all thoſe, who needed Expiation, ſtood: it being unlawful for them to enter into the Court of the Iſraelites, until the Expiation was made. So Maimonides obſerves in his Treatiſe called Mechuſſare Kapparah, ſect. 4.
Ver. 12. Verſe 12 And the Priest ſhall take one he-lamb, and offer him.] Next he was to bring one of the Lambs to the ſame place, and preſent him to the LORD; as is directed in the end of the Verſe: For that's meant here by offering him; the ſlaying of him following in the next Verſe.
For a Treſpaſs-offering.] After the manner that the Treſpaſs-offerings were offered (of which ſee Chap. VII.) that he might beg pardon of God (as Abarbanel underſtands it) for ſuch ſins as he had ignorantly committed.
And the log of oil.] Which was preſented at the ſame time with the Lamb.
And wave them.] Both the Lamb, and the Log of Oil.
For a wave-offering before the LORD.] Which was done by waving them to and fro, up and down, and turning towards all the four quarters of the World, as was noted before. But Maimonides ſaith, this was waved towards the Eaſt: and if he waved them both together, or ſeparated one from the other, the Lamb firſt, and afterward the Log of Oil, it made no difference.
Ver. 13. Verſe 13 And he ſhall ſlay the Lamb.] The Lamb was brought, ſaith the ſame Author in the fore-named Treatiſe, to the Door of the Court where the leprous Man ſtood; who ſtretcht out his hands into the Court, and laid them upon his Sacrifice: after which it was killed, as is here directed.
In the place where he ſhall kill the ſin-offering, and the burnt-offering.] See VI. 25.
In the holy place.] In the Court of the Tabernacle, at the North-ſide of the Altar of Burnt-offering, (Chap. I. 11.) which was a place more holy than the Entrance, or Eaſt-end of the Court, where the Peace-offerings were to be killed, III. 2.
For as the ſin-offering is the Prieſts, ſo is the treſpaſs-offering.] See VII. 7. Both of them were to be eaten by the Prieſts in the Court of God's Houſe; and therefore were equally holy.
It is most holy.] See II. 3.
Ver. 14. Verſe 14 And the Priest ſhall take ſome of the blood of the treſpaſs-offering.] There ſtood two Prieſts, as Maimonides repreſents it (in his Treatiſe before-mentioned, ſect. 4.) ready to receive the Blood of the Lamb: one, in an holy Veſſel, with which he ſprinkled the Altar; the other, in his right hand, which he poured into his left: And then with the forefinger of his right hand, put it upon the right Ear, &c. of him that was to be cleanſed.
And the Prieſt ſhall put it upon the tip of the right ear of him that is cleanſed, and upon the thumb of his right hand, and upon the great toe of his right foot.] The Prieſt ſtanding within the Court at the Entrance of it, and the Man ſtanding ſtill without; the Man thruſt his Head within the Gate, and the Prieſt put ſome of the Blood which he held in his hand upon the tip of his right Ear. After which, the Man ſtretcht out his right Arm, and the Prieſt put ſome of the ſame Blood upon the Thumb of his right Hand: and next, his right Leg, on the great Toe of which he likewiſe put ſome more Blood. Thus Maimonides in the ſame place. Where he ſaith, If the Prieſt had put the Blood upon the left Ear, Thumb, or Toe, all had been of no effect. And he adds, (ſect. 5.) that the Blood was put upon half of the flap of his Ear; and upon the whole breadth of the top of his Thumb, and great Toe; for if he put it on the ſides, or beneath, it was ineffectual. Which is very reaſonable to believe, becauſe there was no natural efficacy in theſe things to cleanſe a Leper; but it depended wholly upon the will and pleaſure of God, which was punctually therefore to be obſerved; that by the exact performance of all theſe Ceremonial Signs (as Pellicanus ſpeaks) in the face of the Church, all Men might be ſatisfied that he was perfectly purified; and he might be publickly authorized to aſſociate himſelf with the reſt of God's People, and be no longer abominated by them for his impurity. For the ſignification of theſe Ceremonies ſome think to have been, that he was reſtored to free Communion with God, and with Man. See XXIX Exod. 20. And Abarbanel looks upon them as a ſignification alſo, that the Leproſie began in thoſe parts of the Body (which are leſs fleſhy and fat) and were now therefore particularly declared clean. But whatever the intention of them was, there was a juſt and wiſe reaſon, no doubt, for them; though at this diſtance from thoſe Ages, Countries, and Cuſtoms, &c. we may not be able to diſcover it.
Ver. 15. Verſe 15 And the Prieſt ſhall take ſome of the log of oil, and pour it into the palm of his own left hand.] Or, as Maimonides ſaith, he might pour ſome of it into the left hand of the other Prieſt, who ſprinkled the Blood at the Altar.
Ver. 16. Verſe 16 And the Prieſt ſhall dip his right finger in the oil, &c.] The fore-finger of his right hand, as the ſame Hebrew Doctor obſerves.
And ſhall ſprinkle of the oil with his finger, ſeven times before the LORD.] At every ſprinkling he dipt his finger in the Oil, and directed it towards the moſt holy place, where God dwelt: though if it were not exactly directed to it, the ſame Doctor ſaith, the ſprinkling was good.
Ver. 17. Verſe 17 And of the reſt of the oil that is in his hand, ſhall the Priest put upon the tip of the right ear, &c.] Then the Prieſt returned to the Man who was to be cleanſed, upon the tip of whoſe Ear, and Thumb, and Toe, he had put the Blood of the Treſpaſs-offering, and put ſome of this Oil upon that Blood. Which ſeems to have been a Token of Forgiveneſs by the Blood; and of Healing by the Oil.
Ver. 18. Verſe 18 And the remnant of the oil that is in the Prieſts hand, he ſhall pour upon the head of him that is to be cleanſed.] Which one thing, if it were omitted, the Leper was not cleanſed. As for the reſt of the Log of Oil, which was not all poured into his hand, but only ſome of it (v. 15.) that was diſtributed to the Prieſts (as the ſame Maimonides obſerves) who alone might eat it, in the Court of the Tabernacle, as they did other holy things. But none might taſte of it, before the ſprinkling, and other things before-mentioned, were performed. If any Man did, he was beaten; as he was who are the holy things before the ſprinkling of the Blood. For that was a great prophaneneſs for any Perſon to take his portion, before God had that which belonged unto him.
And the Prieſt ſhall make an atonement for him before the LORD.] This ſeems to ſuppoſe that the Leproſie was inflicted as a Puniſhment for ſome Sin, which by this Sacrifice was taken away. But the word make atonement doth not always ſignifie the taking away Sin; but ſometimes meerly making a thing fit for holy uſes. Thus Moſes is ſaid to make an atonement for the Altar, XXIX Exod. 36, 37. (See there.) and in the ſame ſenſe may an Atonement be ſaid to be made for the Leper by this Sacrifice; which reſtored him to be made partaker of the holy things offered at the Altar. See below v. 53.
Ver. 19. Verſe 19 And the Prieſt ſhall offer the Sin-offering.] The other He-lamb mentioned v. 10. which was to be offered after the manner of the Sin-offering, for ſuch Offences (as Abarbanel underſtands it) as he knew he had committed.
And make an atonement for him that is to be cleanſed.] His atonement was begun by the Treſpaſs-offering (v. 18.) and was advanced by this. Which Abarbanel thinks was added, to make Men more cautious how they contracted any ſort of Impurity, which would put them to great charges, before they were purged from it. For he could find no other reaſon, he ſaith, for the like Sacrifices which were offered by him that had an Iſſue, or had meddled with a menſtruous Woman, or been defiled by the dead, or taſted ſwines-fleſh, or any creeping thing.
And afterward he ſhall kill the burnt-offering.] This being a Preſent to God himſelf, was not accepted till by the other Offerings for Treſpaſs and Sin, the Man was purified. And this I take to be properly the foreign, or Gift, mentioned by our Saviour, VIII Matth. 4.
Ver. 20. Verſe 20 And the Prieſt ſhall offer the burnt-offering, and the meat-offering upon the Altar.] There were ſo many Offerings made, to ſhow the greatneſs of his Uncleanneſs, and now his perfect Cure. We read of no Meat-offering made with the two former Sacrifices, but the three tenth deals of fine flour (mentioned v. 10.) ſeem to ſignifie, every one of theſe Sacrifices, the Treſpaſs-offering, the Sin-offering, and the Burnt-offering, had its proportion of a tenth deal of Flour offered with it. But if we think the whole was appropriated to the Burnt-offering, yet it was the ſame thing to the Leper, whoſe cleanſing coſt him as dear one way as the other. Only by underſtanding it thus, the Prieſt perhaps had a greater reward for his pains; if we ſuppoſe he only burnt an handful upon the Altar, (as the manner was in theſe Offerings) and had all the reſt to his own uſe. See Chap. II. v. 2, 3.
And the Prieſt ſhall make an atonement for him, and he ſhall be clean.] By this, his Atonement was compleated; and he was made ſo perfectly clean, as to be admitted to be partaker of the Altar, when Peace-offerings were ſacrificed.
But this very long Proceſs, through ſo many different Rites, and for ſo many days, before Men could be purified from a legal defilement in their Bodies, was a plain inſtruction to all Perſons of good ſenſe, how much more difficult it would prove to cleanſe their Souls from thoſe moral Impurities which they contracted by long habits of ſin: and what great pains muſt be taken both by the Sinners themſelves, and by God's Miniſters, to root them out; and with what repeated Prayers the Mercy of God towards them was to be implored; of which they ought not haſtily to preſume.
Ver. 21. Verſe 21 And if he be poor, and cannot get ſo much.] The Divine Goodneſs always made a merciful proviſion, that his Service ſhould not be burdenſom to Men; and therefore took care the Poor ſhould not be charged with too coſtly Sacrifices; and yet partake of the benefit of them, as much as the Rich. See I. 14, 17. V. 11, &c.
He ſhall take.] After he had undergone all the Purgations before-mentioned, from the fourth Verſe of this Chapter to the tenth: which continued for ſeven days together. For though his Poverty excuſed him from ſuch chargeable Sacrifices, as others of greater ability were to offer; yet he was to be at all the trouble and pains that others took for their Purification; there being not one of the Rites before preſcribed, which are omitted in the following Verſes, only they were leſs expenſive.
One Lamb for a treſpaſs-offering.] It is not determined whether it ſhould be an He-lamb or an Ewe-lamb; and therefore it was left indifferent, for the greater eaſe of his Poverty; only it was to be of the firſt year, and without blemiſh, as is preſcribed v. 10.
To be waved.] According to the directions given v. 12.
To make an atonement for him.] Which was effected by this, as well as by a more valuable Sacrifice; when it was the beſt he had to offer.
And one tenth deal of fine flour, mingled with oil.] Inſtead of three tenth deals, which the richer ſort were to offer, v. 10. But if a poor Man had vowed he would offer all that is preſcribed in that Verſe, in caſe God would be pleaſed to cure him, he was bound thereby (as Maimonides ſays in the fore-named Treatiſe) and this ſmaller Sacrifice would not ſerve for his Cleanſing; but by the help of his Friends, or Neighbours, he was to procure all that he had vowed.
And a log of oil.] This is the ſame quantity, the better ſort were to offer; for Oil was not dear in this Country.
Ver. 22. Verſe 22 And two turtle doves, or two young pigeons.] Inſtead of the other two Lambs, required of thoſe who could provide them v. 10.
Such as he is able to get.] The beſt he could procure: but the meaneſt would be accepted, if he could get no better.
And the one ſhall be a ſin-offering, and the other a burnt-offering.] Neither of which were to be omitted, though the things offered were but mean. See I. 14. V. 11. it being neceſſary he ſhould perform all Religious Services, according to his Ability. And I think, the obſervation of Conr. Pellicanus is not abſurd, that though there was an exchange made of two Lambs for two Turtle Doves, or two young Pigeons, in conſideration of a Man's Poverty; yet no Perſon whatſoever, whether Rich or Poor, could be cleanſed without the Sacrifice of one Lamb: which may well be look'd upon as a figure of the Lamb of God, who alone taketh away the Sins of the whole World.
Ver. 23. Verſe 23 And he ſhall bring them on the eighth day.] This plainly ſuggeſts, that this poor Man had done all that was preſcribed on the ſeven days foregoing, as well as the rich.
For his cleanſing unto the Prieſt, unto the door of the Tabernacle of the Congregation, &c.] See v. 10, 11, &c. where all that follows here, unto v. 33. is explained: there being the ſame Rites preſcribed, and in the ſame words, about a poor Man, which were uſed for the Cleanſing of the rich.
Ver. 24. Verſe 24 And the Prieſt ſhall take the Lamb of the Treſpaſs-offering.] See v. 12.
Ver. 25. Verſe 25 And he ſhall kill the Lamb.] See v. 13.
And ſhall take ſome of the blood of the Treſpaſs-offering, and put it upon the tip, &c.] See this explained v. 14.
Ver. 26. Verſe 26 And the Priest ſhall pour of the oil into the palm of his own left hand.] See v. 15. It is not ſaid either there or here how much, but only ſome of the Oil (as it is there tranſlated) that is, as much as the Prieſt thought would be ſufficient.
Ver. 27. Verſe 27 And the Priest ſhall ſprinkle with his right finger, &c.] According to the Directions given before v. 16.
Ver. 28. Verſe 28 And the Priest ſhall put of the oil that is in his hand, upon the tip of the right ear, &c.] See v. 17.
Ʋpon the place of the blood of the treſpaſs-offering.] It being not ſaid here, upon the blood of the Treſpaſs-offering, (as the words are v. 17.) but upon the place of the blood. The Jews infer from thence, That if the Blood laid upon the tip of the Ear, Thumb, or Toe, were by any means wiped off, it was ſufficient to lay the Oil in the very place where the Blood had been. So Maimonides in the fore-named Treatiſe, concerning thoſe that wanted Expiation, ſect. 5. But that which he there adds is very unreaſonable; That if a Man wanted the Thumb of his right hand, or the great Toe of his right Foot, or the Lap of his right Ear, he could never be purified from his Uncleanneſs. For it is not to be thought that God would make his Cleanſing impoſſible, who was maimed or defective in any of theſe parts: which had been to add one Miſery to another. Therefore in this Caſe the Blood and the Oil might be put upon the parts next to theſe.
Ver. 29. Verſe 29 And the rest of the oil that is in the Priests hand, he ſhall put upon the head of him that is to be cleanſed, &c.] See v. 18.
Ver. 30. Verſe 30 And he ſhall offer the one of the turtle doves, or of the young pigeons, ſuch as he can get.] i. e. The beſt that he is able to procure.
Ver. 31. Verſe 31 Even ſuch as he is able to get.] He repeats it again, that the Man might not be troubled if he was not able to procure the very beſt, provided he did his indeavour to bring the beſt that his Eſtate could reach.
The one for a ſin-offering, and the other for a burnt-offering, &c.] See v. 19, 20.
Ver. 32. Verſe 32 This is the law of him in whom is the plague of leproſie.] Who was ſhut out of the Camp, becauſe of the Leproſie, which formerly appeared in him.
Whoſe hand is not able to get that which pertaineth to his cleanſing.] Who is ſo poor, that he cannot procure what is preſcribed to thoſe that are able to make ſuch Offerings as are before-mentioned (v. 10, &c.) for their reception into the Congregation again, when they are found to be free from their Leproſie.
But here Maimonides puts this Caſe; Suppoſe a Man having brought the Offering of the Poor, ſuddenly becomes Rich; or on the contrary, having brought a rich Man's Offering, immediately becomes poor, what is to be done? He anſwers; If this happen before the Sacrifices be finiſhed, he is to proceed according to the ſtate in which he was when his Sin-offering was offered: that is, offer the Sacrifice of a rich Man, viz. another Lamb, if he was then rich; or the Sacrifice of a poor Man, if he was then poor.
Ver. 33. Verſe 33 And the LORD ſpake unto Moſes, and unto Aaron, ſaying.] Now he again ſpeaks to them both conjunctly, (which he did not v. 1.) as he had done XIII. 1. becauſe Aaron and his Sons were peculiarly concerned to judge concerning the Leproſie in Houſes, as well as in their Inhabitants.
Ver. 34. Verſe 34 When ye come into the Land of Canaan.] This ſeems to import that the Leproſie did not infect their Habitations, till they came into the Land of Canaan. When ſome of the Rabins ſay (as R. Levi Barcelonita obſerves, Praecept. CLXXVII.) that God ſent this Plague for the good of the Iſraelites, into certain Houſes, that they being pulled down, the Treaſure which the Amorites had hidden there, might be diſcovered. But this looks like one of their Dreams, who are not willing to think themſelves, at any time, out of the Favour of God.
Which I give you for your poſſeſſion.] From theſe words (and thoſe in the concluſion of this Verſe, where Canaan is called the Land of their Poſſeſſion) Moſes bar Nachman draws a better concluſion; That the Leproſie was a Divine Stroke in this Country, and no where elſe; becauſe it was a holy Land, beſtowed upon the Iſraelites by God, who dwelt here himſelf, and puniſhed great Offences againſt his Divine Majeſty with this ſore Diſeaſe; whereby he baniſhed them from his Preſence, till they amended.
And I put the plague of Leproſie upon a Houſe, &c.] Theſe words ſeem to be a good ground to think, that this Plague was a ſupernatural ſtroke: not like the Contagion which now adheres to the Houſes and Clothes of thoſe who have the Peſtilence. Thus Abarbanel underſtands it, when he ſaith, I put the Plague, it ſhows the thing was not natural; but proceeded from the ſpecial Providence and Pleaſure of the bleſſed God. And ſo the Author of Sepher Coſri (Pars II. ſect. 58.) God inflicted this Plague of Leproſie upon Houſes and Garments, as a puniſhment for leſſer Sins: and when Men continued ſtill to multiply Tranſgreſſions, then it invaded their Bodies. So that it began in the Houſes which were not infected by the Inhabitants; but the Inhabitants by the Houſes. And Maimonides will have this to have been the puniſhment of an evil Tongue; i.e. of Detraction and Calumny; which began in the Walls of his Houſe, and went no further, but vaniſhed, if he repented of his Sin. But if he perſiſted in his rebellious Courſes, it proceeded to his Houſhold-ſtuff: and if he ſtill went on, it invaded his Garments; and at laſt his Body, More Nevoch. P. III. cap. 47. The very ſame is quoted by Muſcatus out of Midraſh Ruth, to this ſenſe; That God is ſo very merciful, as not at firſt to inflict Puniſhment on Mens Bodies, as appears in the Caſe of Job; whoſe Goods were firſt deſtroyed, and then his Children, before his Body was touched. And in the Plagues of Egypt it ſelf, whoſe Vines and Fig-trees God ſmote, and then their Cattle, before he killed their Firſt-born. In the ſame manner the Plague of Leproſie, firſt invaded a Man's Habitation; though not the whole Houſe, but ſome Stones only, in the beginning of it. Then it ſpread all over, till the Houſe was pulled down. From thence it went to Mens Garments; and, if they did not amend, to their Bodies; till in the iſſue they were ſhut out of the Camp, from the Company of their Brethren. R. Levi Barcelonita explains it after the ſame manner, in the place before-mentioned. And Abarbanel thinks the end and intention of this Miracle (as he calls it) was, to be a Caution and Admonition from God, that the Man might be converted from his Sins: as if the Stone in the Wall had cried out, and the Beam out of the Timber anſwered it (as Habbakkuk ſpeaks, II. 11.) to the Maſter of the Houſe, ſaying, Turn unto the LORD thy God, O Iſrael: behold the Plague is come into thy Houſe; and if thou wilt not be converted, it ſhall abide upon thee and thy Children. And this he ſaith is the Opinion of their Rabbins.
In an houſe.] They had no Houſes till they came into Canaan; but dwelt in Tents.
Of the land of your poſſeſſion.] The Jews were ſo fond of Jeruſalem, that they have excepted it from this Plague; becauſe, ſaith the fore-named R. Levi, Jeruſalem was not divided among the Tribes; and therefore cannot be comprehended under the name of their poſſeſſion. This he had out of the G…mara of Bava kama, where this is reckoned among the ten Priviledges of the holy City, That it was not defiled with the Plague of Leproſie. See Conſt. L'Empereur in his Annotations on Bava kama, cap. 7. ſect. 7.
Ver. 35. Verſe 35 And he that oweth the houſe, ſhall come and tell the Priest, &c.] As ſoon as any Inhabitant (for he is meant by him that oweth the Houſe) had a ſuſpicion that this Plague was in his Dwelling, he was bound to give notice of it to the Prieſt; or elſe was in danger to incur a further puniſhment.
Ver. 36. Verſe 36 Then the Priest ſhall command that they empty the Houſe.] Of all the Houſhold-ſtuff; and that the Inhabitants alſo ſhould go out of it.
Before the Priest go into it to ſee the plague.] To ſee whether that which the Man ſuſpected, was the Plague or no.
That all that is in the Houſe be not made unclean.] Till the Prieſt had given his Judgment, all things in the Houſe were accounted clean: as till a Man was pronounced by him to have a Leproſie, no body was bound to avoid his Company.
And afterward the Priest ſhall go in to ſee the Houſe.] When it was cleared of every thing that might hinder his exact inſpection.
Ver. 37. Verſe 37 And behold, if the plague be in the walls of the houſe.] They were principally to be ſearched, together with the Pavement, and the Roof; where this Plague appeared.
With hollow ſtrakes.] There was the ſame kind of mark of a Leproſie in an Houſe, that there was of it in the Body of a Man: For if a Spot was deeper than the Skin of the Fleſh, (XIII. 3.) it was a bad token: in like manner, when there were hollow or depreſſed ſtrakes in the Wall of an Houſe (or, as it is in the latter end of this Verſe, in ſight lower than the Wall) it was a ſign of the Leproſie, which began to corrode and eat into it. This ſeems to be the import of the Hebrew word Schickharuroth, which ſignifies ſomething that lyes deep, and is ſunk into the place where it is. For that's a more probable derivation of the word, from Schakah, than that of Forſterus, who derives it from Schakar, which ſignifies falſe. And ſo the LXX. tranſlate it by the Greek word foreign, ſignifying the Leproſie had ſo eaten into the Stones, as to have pitted them, (as we ſpeak in our Language) i. e. made a cavity in them. Which the Jews juſtly look upon as a thing very extraordinary; a miraculous effect (as Maimonides calls it) of the Divine hand.
Greeniſh or reddiſh.] Which was the mark of a Leproſie in a Garment, XIII. 49.
Ver. 38. Verſe 38 Then the Prieſt ſhall go out of the Houſe, to the door of the houſe.] Where he was to ſtay till he had ſeen the Houſe ſhut up; that none might go into it, and thereby be endangered to be defiled.
And ſhut it up ſeven days.] In which time he might be able to make a certain Judgment, whether it was the Leproſie or no, (See XIII. 4.) For the Plague would ſooner appear, when the Houſe was not inhabited.
Ver. 39. Verſe 39 And the Prieſt ſhall come again the ſeventh day, and ſhall look.] Make a new inſpection, as he did when a Man, or a Garment were ſuſpected to have the Leproſie, XIII. 6, 51.
And behold, if the plague be ſpread in the walls of the houſe.] This was a bad ſign, in a Man's Body, or Garment, XIII. 5, 51.
Ver. 40. Verſe 40 Then the Priest ſhall command that they take away the ſtones in which the plague is.] As far as it was ſpread in the Walls of the Houſe; which it ſeems were generally made of Stone, when they came to Canaan. Meaner Houſes, the Jews ſay, were not infected with the Leproſie: nor an Habitation called a Houſe (as their Doctors affirm) unleſs it had four Walls of four Cubits high, built of Stones and Timber, v. 45.
And they ſhall caſt them into an unclean place, without the City.] Where they threw their Dung, and all manner of Filth. For ſuch places there were without their Cities; as there were others where no manner of Filth might be thrown; which were called clean places. See IV. 12.
Ver. 41. Verſe 41 And he ſhall cauſe the houſe to be ſcraped within round about, &c.] All the reſt of the Walls, where no Spots as yet appeared, were to be ſcraped; that if any of the Contagion ſtuck to them, it might be taken away, and the ſpreading of it prevented. For which end, theſe Scrapings were alſo thrown out into the ſame unclean place, where the Stones were laid.
Ver. 42. Verſe 42 And they ſhall take other ſtones, and put them in the place of thoſe ſtones.] Put freſh untainted Stones, in the room of the other which were taken out of the Walls.
And he ſhall take other mortar and plaiſter the houſe.] Command them to lay freſh Plaiſter all over the Walls, where they were ſcraped.
Ver. 43. Verſe 43 And if the plague come again, and break out in the houſe, &c. after he hath taken away the ſtones, &c.] If after all the fore-mentioned care (of putting in new Stones, ſcraping, and new plaiſtering the Walls) the ſame marks appeared again, which are mentioned v. 37. the Houſe was to be pulled down, as it is directed in the next Verſe but one.
Ver. 44. Verſe 44 Then the Prieſt ſhall come and look.] Upon notice given him; or perhaps he was bound to come after a certain time, and examine the ſtate of it.
And behold, if the plague be ſpread in the houſe, it is a fretting leproſie.] Of the ſame nature with that in a Garment, which could not be ſtopt. See XIII. 51.
It is unclean.] Uncapable to be cleanſed from the Leproſie, and therefore (as it follows) to be demoliſhed.
Ver. 45. Verſe 45 And he ſhall break down the houſe, the ſtones of it, and the timber thereof, and all the mortar of the houſe.] This was a damage to the Owner, but it was to prevent a greater unto him, and unto others: and was not done till there was no remedy. For if he had hearkned to the Stones that cried out of the Wall, (as Abarbanel ſpeaks) ſaying, Repent and amend, &c. (which was the meaning of this Plague) the Infection would have ſpread no further. See v. 34. The ſame Author fancies, that this Plague in their Houſes, was an Emblem of the Idolatry they would exerciſe there, when they came into Canaan: And that the pulling down of their Houſes, was a ſign of the deſtruction of the Sanctuary it ſelf, becauſe of their iniquities. This ſeems to be ſomething forced: but we may not unfitly look upon this manner of proceeding with their Houſes, when they were infected (ſome of the Stones whereof were taken out, &c. before all was pulled down) as a repreſentation of God's proceedings with them, when they rebelled againſt him: For firſt, ſome of them were removed; and then the whole Nation, by degrees, very much impaired: before they were all carried captive out of their own Land.
And he ſhall carry them forth out of the City, into an unclean place.] Order them to be carried to the place, where the Stones and the ſcrapings of the Houſe, mentioned v. 40, 41. were thrown. Which may well be lookt upon as a Figure of their being carried away for their wickedneſs into Heathen Countries, which in Scripture are called unclean Lands. Such the Land of Canaan was before they came into it, IX Ezra 11. and ſuch were all People uncircumciſed, LII Iſa. 1.
Ver. 46. Verſe 46 Moreover, he that goeth into the houſe all the while that it is ſhut up, &c.] If he did but enter within the door of the Houſe, while it remained under a ſuſpicion of being defiled, he contracted a defilement himſelf, under which he lay till Night. Which ſtrict care to keep the Iſraelites free from all ſuch Pollutions, is an admoniſhment to us (as Conradus Pellicanus well notes) to avoid all ſuſpected Places, and Company: according to the Exhortation of the Apoſtle, Abſtain from all appearance of evil.
Ver. 47. Verſe 47 And he that lieth in the houſe, ſhall waſh his clothes.] It ſufficed for the cleanſing of him that only entred into ſuch an Houſe, but made no ſtay there, to be ſeparated for a ſhort time from Society: But he that lay there all night, was to do more for his Purification; being in more danger to bring away the Infection, if there were any.
And he that eateth in the houſe ſhall waſh his clothes.] He that made a Meal there, was alſo expoſed to danger, and therefore was bound to waſh his Clothes (which were very apt to catch the Infection) though he did not ſtay ſo long as to lye there.
Ver. 48. Verſe 48 If the plague hath not ſpread in the houſe, after it was plaiſtered, then the Priest ſhall ponounce the houſe clean.] Juſt as it was in the Leproſie in Mens Bodies, or Garments, XIII. 6, 53.
Becauſe the plague is healed.] A ſtop being put to its progreſs, it was a ſign the Houſe was free from the Plague, of which it was ſuſpected.
Ver. 49. Verſe 49 And he ſhall take to cleanſe the houſe two birds, and cedar-wood, and ſcarlet, and hyſop.] The very ſame Rites are uſed for the cleanſing of an Houſe, which were appointed for the cleanſing of a Man, v. 4. And the reaſon of it was, as Abarbanel well conjectures, to denote that the Houſe was ſmitten for the Man's ſake; who was to look upon himſelf as ſaved and preſerved by the Divine Mercy.
It is not ſaid here indeed that theſe two Birds ſhould be alive and clean (as is directed v. 4.) but that is neceſſarily underſtood; for he is ordered immediately to kill one of the Birds, and let the other fly away, (as in the former caſe) and nothing unclean could be of effect to cleanſe a Man from Uncleanneſs.
Ver. 51. Verſe 51 And he ſhall take the cedar-wood, and the hyſop, &c.] This whole Verſe is explained before v. 6. which differs not from this in any thing; but only, that the living Bird is there mentioned in the firſt place, and here in the laſt: and in this Verſe is more diſtinctly declared, that all theſe things ſhould be dipped, in the blood of the ſlain Bird, and in the running water.
Ver. 52. Verſe 52 And he ſhall cleanſe the houſe with the blood of the bird, &c.] There is nothing to be obſerved here, more than before, but only this, That the Houſe is ſaid to be cleanſed by the living Bird, as well as by the blood of that which was ſlain: its flying away being a declaration the Houſe was free for any Man's Habitation. Thus the Scape-goat, which was let run into the Wilderneſs, took away the Sins of the People, as well as the Goat offered at the Altar. See XVI. 5.
Ver. 53. Verſe 53 And he ſhall let go the living bird out of the City, into the open field.] This juſtifies what the Jewiſh Doctors ſay upon v. 7. See there.
And make an atonement for the houſe.] An Atonement was made for the Houſe, no otherways than for the Altar (See upon v. 18.) by cleanſing it ſo, as to make it fit for any Man to dwell in it.
And it ſhall be clean.] The Owner (who was commanded to forſake the Houſe, v. 36.) or any one elſe might return to it, and inhabit it, as before it was ſuſpected to have the Plague in it.
Ver. 54. Verſe 54 This is the law for all manner plague and leproſie, and ſcall.] The Rule whereby to judge and to cleanſe all Leproſies in the Bodies of Men; and that Leproſie in the Head or the Beard, called a Scall, XIII. 30, 31, 32, to v. 38.
Ver. 55, 56. Verſe 55, 56 And for the Leproſie of a garment, and of an houſe, and for a riſing, &c.] The foregoing Verſe, and theſe two, are a recapitulation of the Laws delivered in the XIIIth Chapter, and in this.
Ver. 57. Verſe 57 To teach when it is unclean, and when it is clean.] To guide the Prieſt in judgment, when to pronounce a Man, a Garment, or an Houſe infected with the Leproſie; or when to declare them free from it.
This is the Law of Leproſie.] Here is a Concluſion of what belongs to this Matter. Which prophane Minds, who love to diſparage the Holy Scripture, and admire no ancient Authors, but ſuch as Homer, Virgil, and Plautus (to uſe the words of Pellicanus upon v. 39.) may deride as unworthy to be made a part of a Divine Law. But Men better diſpoſed may diſcern herein the great goodneſs of God to the Iſraelites, whom he had adopted for his peculiar People, in taking care to give them Precepts about all manner of things, which were many ways profitable, both for the regulating their Manners, and preſerving their Health; and accuſtoming them to an exact Obedience to him, in every thing. And who doth not ſee that by theſe external Rites and Ceremonies, he admoniſhes us to keep pure Conſciences void of Offence, both towards God and Men; in a ſtrict obſervance of all the Rules of our moſt holy Religion?