Leviticus 15:2–33

The principle is a great one. God judges everything, even for fallen man, by the presence of the One who was pleased to dwell there. A human standard, if anyone even claimed to have one, was good enough for a pagan. An Israelite had to submit to the God of Israel, who regulated the whole life of His earthly people, public and private. If Jehovah were their God and they His people, it was impossible to escape those terms. True devotion to God would welcome them with heart and soul.

Man is not as God created him; he is fallen. Here we read how God instructed the Israelite of old to judge his own state. It was not nature, but nature ruined and unclean; and so are its unclean emotions. They are tainted and they defile... The physical uncleanness speaks to us of a deeper evil. So the Lord taught even the crowd: "it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person."

What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, but its workings do. And God is holy. So He cannot compromise with uncleanness. That is why He makes the cleansing of the defiled person the subject of His revelation, in both the Old and New Testaments.

We will find, however, that this case, though shameful, is less serious morally than leprosy. In leprosy, corruption already in the nature came out into the open. The heart had welcomed it, so a long process was needed to purify the conscience. Here they washed only once, and they offered only a sin offering. That was enough: in offering their burnt offering they could enter into communion through the sweet aroma of Christ.

But a holy God will have us face the humbling truth. The uncleanness may flow out or stay inside, by night or by day (verses 3, 4). It may touch things or persons (verses 5–12). Every case demanded purifying. For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it testifies to it in his Gospel and his Letter.

How great her trial and sorrow must have been during the twelve years of her uncleanness. Greater still was her faith, and the testimony she bore to the holy Person of our Lord. Everything that came into contact with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Man is not as God created him; he is fallen, and here we read how God instructed the Israelite of old to judge his state. It was not nature, but nature ruined and unclean; so are its unclean emotions. They are tainted and they defile.

What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though the actions of it do.

But a holy God will have us take account of the humbling truth, whether the uncleanness flows out or is even held in, by night or by day, whether in things or in persons. Every case demanded purifying. For the Jew, that meant water. For us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and his Epistle.

Not only actions, which we can avoid, but the workings of nature, which we cannot help — both defile. They defile in such a way and to such a degree that they need the cleansing of water and the atoning blood of a sin offering, just as deliberate acts of sin do. One could not avoid many of the defilements mentioned in this chapter, but that made no difference; he was unclean. This teaches fallen human nature in its weakness and defilement, and that this nature is impure and polluting even in its secret workings. The blood and the water cover all this.

Here the reader need only be reminded of the two ways of cleansing. One was appointed for those the defilement came from. The other was prescribed for those who became unclean only by contact. The first had to wash, and to bring sacrifices as well — a sin offering and a burnt offering. The sin offering comes before the burnt offering here, because the outbreak of the flesh called for the sacrifices. For the second, only washing with water was prescribed. So God maintained His own holiness, whatever caused the Israelite's uncleanness, and however urgent the act that made him unclean. Yet while caring for His own holiness, the gracious Lord made full provision for His defiled creatures, so that they might in righteousness enjoy fellowship with Him again.

To a person outside God's covenant this would have proved an unbearable burden. For such a person, having a God of infinite holiness beside his path by day and beside his bed by night would have meant more restraint than anyone could bear. But to a true lover of holiness, a lover of God, nothing could be more delightful. Such a person rejoices in the sweet assurance that God is always near. He delights in the holiness that God's presence both demands and secures.

Leprosy speaks of the outbreak of open sin, so it required strict treatment. Chapter 15 suggests nothing like that. It points instead to the weakness of the human body, which suffers the effects of the contamination of sin that came through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. But we are responsible for letting that nature show itself in sinful actions. The discharges spoken of here could not be avoided. They are meant to remind us that we have inherited a sinful nature from Adam. So the cleansing process was not as involved as in the case of leprosy.

Chapters 13 and 14 dealt with the worst form of defilement. It was usually lifelong, and it shut a person out of the camp of Israel altogether — the camp where God was pleased to dwell. Leviticus 15 deals with a range of lesser defilements. These meant a temporary separation and careful washings before a person could come back to the camp and its privileges. They sprang from the weakness of human nature, and from conditions that still exist today as a result of the fall. Many of them could not be avoided. Even so, Israel had to recognize them as defiling and treat them as such. In this way Israel was to learn the holiness of their God, and that everything defiling must be removed if they were to enjoy His presence.

Again, we learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch spreads pollution. This is a deeply humbling lesson for proud humanity, but that is how it is. The Book of Leviticus holds up a faithful mirror to nature. It leaves "flesh" nothing to glory in.

But a holy God will have us face the humbling truth. It stands whether the uncleanness flows out or is held back inside, by night or by day (verses 3, 4), and it stands for things as well as persons (verses 5-12). Every case demanded purifying. For the Jew that was water. For us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and in his letter.

Here we have two questions. First, will what is holy make holy whatever it touches? The priests answer "No." Then comes a second question: will what is unholy defile whatever it touches? The priests tell us it will. This second question is the one that concerns us here. A man is made unclean by a dead body, and whatever he touches becomes unclean. The thing he touches does not need to touch the dead body itself to be defiled. The moment it touches the man who has touched the dead body, it is defiled.

The case of the woman with an issue of blood (Matthew 9:18-26) is stated in verses 25-27. How great must have been her trial and her sorrow during the twelve years of her uncleanness. Still greater was her faith and the testimony she bore to the holy Person of our Lord. Everything that came in touch with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Leprosy speaks of sin breaking out in action, so it required strict treatment. Chapter 15 suggests nothing like that. It shows instead the weakness of the human body as it suffers the effects of sin's contamination through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. We are responsible for letting that nature show itself in sinful actions. The discharges spoken of here could not be avoided. They serve as a reminder that we have inherited a sinful nature from Adam.

Man is not as God created him. He is fallen. Here we read how God taught the Israelite of old to judge his own condition. It was not nature, but nature ruined and unclean, and its unclean emotions are the same. They are tainted, and they defile.

First, we learn to watch with holy care over everything that comes out of nature. Fallen human nature is an impure fountain, and all its streams pollute. It can send out nothing that is pure, holy, or good.

What a humbling lesson this is for man! Think how the Israelite man or woman must have felt it. They counted as unclean because of what nature did inside them, as chapters 12 to 15 set out. And they passed that defilement on to any place or thing they touched (15:4-12)... The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though its actions do.

But blessed be the grace that has made such full provision for nature's defilement! The provision comes in two forms — water and blood. Both rest on the death of Christ. The blood that makes atonement and the water that cleanses flowed from the pierced side of a crucified Christ... So we are kept fit for fellowship and worship, even while we pass through a scene where everything defiles, carrying with us a nature whose every movement leaves a stain... On the other hand, the cleansing power of the Word keeps coming in, through the ceremonial acts of "washing," "bathing," and "rinsing." "Husbands, love your wives, as Christ loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word." Water held a very important place in Israel's system of purification. As a picture of the Word, nothing could be more interesting or instructive.

This was only ceremonial uncleanness. But as we have seen before, it stands for moral or spiritual uncleanness. Cleansing would not be complete until evening. In cases of leprosy the time was longer, and it included offerings (Lev. 14).

Every movement of nature had to be countered. Even things that looked to men like unavoidable weaknesses had a defiling effect, and needed cleansing, because Jehovah was in the camp. Nothing offensive, nothing ugly, nothing improper should be allowed inside the pure, spotless and sacred space where the God of Israel was present... If they were to have the privilege and honour of a holy God among them, they would need to be a holy people.

God's presence in the assembly demanded a high order of holiness and moral purity. Every movement of nature had to be counteracted. Even things that looked to man like unavoidable weaknesses had a defiling influence. They needed cleansing, because the Lord was in the camp.

The principle is a great one. Everything is judged, even for fallen man, according to the presence of Him who was pleased to dwell there. A human standard, if anyone claimed to have one, was good enough for a heathen. An Israelite had to submit to the God of Israel, who regulated the whole of life, public and private, of His people on earth.

What a humbling lesson this is for man! How the Israelite man or woman must have felt it, counted unclean because of the working of nature within them, and passing that defilement on to any place or thing they touched (15:4-12). ... We each have within us, and are to be aware of it, that hateful defiling thing called "the flesh," which these ceremonial washings remind us of. What came out of an Israelite's flesh defiled that person. What comes out of the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did.

Because leprosy speaks of the outbreak of positive sin, it required strict treatment. Nothing like this is suggested in chapter 15. Instead we see the frailty of the human body suffering the effects of the contamination of sin through Adam, our first father. We are not in any way responsible for the sinful nature we have inherited by birth. But we are responsible if we let that nature show itself in sinful actions.

"Not only actions we can abstain from, but workings of nature we cannot help, equally defile. They defile in such a way and to such a degree that they need, just as deliberate acts of sin do, the cleansing of water and the atoning blood of a sin offering. One could not avoid many of the defilements in this chapter, but that made no difference; he was unclean." The chapter teaches us what fallen human nature is in its weakness and defilement: it is impure and polluting even in its secret workings. The blood and the water cover all this.

What makes this subject so searching is that defilement does not bring before us outward sins — offences against the moral code, such as idolatry or injustice to one's neighbour, which would bring direct and righteous penalty. It brings the solemn reminder that contact or association with what defiles disqualifies us from communion with God and from fellowship with His loyal people.

Those from whom the defilement came had to wash, and to bring sacrifices as well — a sin offering and a burnt offering. Those made unclean only by contact had to wash with water, and nothing more. So God maintained His own holiness, whatever the cause of the Israelite's uncleanness. Yet while caring for His own holiness, the gracious Lord made full provision for His defiled creatures, so that they might enjoy fellowship with Him again in righteousness.

Every case demanded purifying. For the Jew it was water; for us the washing of water by the word... To be born again and forgiven is not enough. We are brought into divine fellowship, and everything unsuitable in us God will have us judge. It would be hard if He had not provided all that sustains or restores. It is careless or unholy, now that He bears the whole cost of our blessing, if we do not make conscientious use of it.

Chapters 13 and 14 dealt with the worst form of defilement. It usually lasted for life, and it shut a person out of the camp of Israel altogether — the camp where God was pleased to dwell. Leviticus 15 deals with a variety of lesser defilements. These meant a temporary separation, and careful washings before a person could return to the camp and its privileges. These defilements sprang from the weakness of human nature, and from conditions as they exist today, because of the fall. Many of them could not be avoided, yet Israel was still to recognise them as defiling and treat them so. In this way Israel was to learn how holy their God is, and that everything defiling must go if they were to enjoy His presence.

Man is not as God created him; he is fallen. Here we read how God instructed the Israelite of old to judge his state. It was not nature, but nature ruined and unclean; its unclean emotions are the same. They are tainted and they defile... The physical uncleanness speaks to us of a deeper evil. So the Lord taught even the crowd: "it is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person" (Matt. 15:11).

What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though the acting of it does.

Again, we learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch conveys pollution. This is a deeply humbling lesson for proud humanity; but so it is. The Book of Leviticus holds up a faithful mirror to nature. It leaves "flesh" nothing to glory in.

Have we had such contact with uncleanness, willingly or not? Then there is to be true self-judgment about it, a washing of our clothes (our habits), and then restoration.

But a holy God will have us take account of the humiliating truth... whether it touches things or persons (verses 5-12). Every case demanded purifying. To the Jew it was water. To us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and his Epistle.

But blessed be the grace that has made such full provision for nature's defilement! This provision comes in two distinct forms... "water and blood." Both rest on the death of Christ. The blood that expiates and the water that cleanses flowed from the pierced side of a crucified Christ... And the word of God cleanses our practical habits and ways. So we are kept fit for communion and worship. Yet we pass through a scene where everything defiles, and we carry with us a nature whose every movement leaves a stain behind.

This chapter deals with many kinds of ceremonial uncleanness, far less serious than leprosy. Leprosy seems to picture the deep-seated energy of nature's evil. Chapter 15 lists many things that are merely unavoidable weaknesses. Yet they were in some measure the outflow of nature, so they were defiling and needed the provisions of divine grace. The presence of God in the assembly demanded a high order of holiness and moral purity.

We shall find, however, that though this case is shameful, it counts as less morally serious than leprosy. In leprosy there was the display of real corruption. It already existed in the nature, and the heart had let it in. So it took a long process to purify the conscience. Here they washed only once, and they offered merely a sin offering. That let them enter into communion as they offered their burnt offering, through the sweet fragrance of Christ.

What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though its workings do.

The physical uncleanness speaks to us of a deeper evil. So the Lord taught even the crowd: "It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person" (Matt. 15:11)… The outside satisfies those who have no faith and think God is like themselves.

The Israelite man or woman must have felt how humbling this was, when they were counted unclean because of nature working within them, as chapters 12 to 15 set out. They also passed defilement on to any place or thing that came into contact with them (15:4-12).

All through this we feel how searching and all-inclusive the holiness of God is. We also see how easily defilement spreads and how easily we catch it. These are unwelcome thoughts; but if they are true, what do we gain by refusing them? What will we not gain by letting them into our hearts?

Here the reader need only recall the difference between two kinds of cleansing. One was appointed for those the defilement came from. The other was prescribed for those who became unclean only by contact. The first had to wash, and to bring sacrifices as well: a sin offering and a burnt offering. The sin offering came first here, because the outbreak of the flesh called for the sacrifices. The second had only to wash with water. So God maintained His own holiness, whatever the cause of the Israelite's uncleanness.

But blessed be the grace that has made such full provision for nature's defilement! This provision comes in two distinct forms — water and blood. Both rest on the death of Christ. The blood that makes atonement and the water that cleanses flowed from the pierced side of a crucified Christ… So we are kept fit for communion and worship. We pass through a scene where everything defiles, and we carry a nature whose every movement leaves a stain behind.

Remember, when you read this fifteenth chapter of Leviticus, that it was written for your learning. You are to read it in the Spirit, for to you it has a spiritual application.

This chapter deals with various ceremonial uncleannesses far less serious than leprosy. Leprosy seems to be presented as the expression of the deep-seated energy of nature's evil. Chapter 15 lists many things that are only unavoidable weaknesses. Yet because they are in some measure the outflow of nature, they were defiling, and needed the provisions of divine grace. God's presence in the assembly demanded a high order of holiness and moral purity. Even things that, as far as man was concerned, might seem unavoidable weaknesses had a defiling influence, and needed cleansing, because the LORD was in the camp.

The whole chapter shows the wretched physical condition into which sin has plunged man. "Not only actions we can avoid, but workings of nature we cannot help, defile us just the same. They defile in such a way and to such a degree that they need, exactly as deliberate acts of sin do, the cleansing of water and the atoning blood of a sin offering. No one could avoid many of the defilements mentioned in this chapter, but that made no difference; he was unclean."

What a humbling lesson this is for man! Think how the Israelite man or woman must have felt, counted unclean because of the working of nature within them, as set out in chapters 12 — 15. They passed defilement on, too, to any places or things they came into contact with (15:4-12)… What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did.

Other nations looked no further than natural causes. Israel was taught that, as God had to do with them in these marks of humiliation, so they had to do with Him. He stooped to show how He viewed their defiled condition. He entered into every little detail of their movements by day and their rest by night, to impress on them what sin had brought on the guilty. Their wisdom was to pay attention to these lessons, even if strangers to Him despised His word, and despised them for submitting to it.

But a holy God will have us face the humbling truth, whether the uncleanness flows out or stays shut up inside, by night or by day (3, 4), and in regard to things or persons (5-12). Every case demanded purifying. To the Jew it was water; to us the washing of water by the word, the water that flowed from Christ in death.

But blessed be the grace that has made such full provision for nature's defilement! This provision comes in two distinct forms — "water and blood." Both rest on the death of Christ. The blood that makes atonement and the water that cleanses flowed from the pierced side of a crucified Christ.

To be born again and forgiven is not enough. We are brought into divine fellowship, and all that is unsuitable in us God will have us judge. It would be hard if He had not provided everything that sustains or restores. Now that He has paid the whole cost of our blessing, it is careless or unholy of us not to make conscientious use of it.

Leviticus 15 deals with a variety of lesser defilements. These brought a temporary separation and careful washings before a person could come back into the camp and its privileges. These defilements sprang from the weakness of human nature, and from conditions as they exist today, as the result of the fall. Many of them could not be avoided, but they still had to be recognized as defiling and treated as such.

Man is not as God created him; he is fallen: and here we read how God instructed the Israelite of old to judge his state. It was not nature, but nature ruined and unclean; so are its unclean emotions. They are tainted and defile... The physical uncleanness speaks to us of a deeper evil. So the Lord taught even the crowd: "It is not what goes into the mouth that defiles a person, but what comes out of the mouth; this defiles a person" (Matt. 15:11).

The humbling fact that from an unclean source nothing but uncleanness can come is here emphasized. "Out of the heart come evil thoughts, murder," and so on. So God would close this part of the subject by pressing a great lesson on us. Holiness suits His presence, and nothing that defiles can enter there.

"Kabas" is the last word for "wash"... The word means to "tread," and so to wash by treading. It is used only for washing clothes and other articles, or for describing the spiritual effect of cleansing... In one passage we have three words used, each in its characteristic way: rinsing the hands, washing the clothes, and bathing the person (Lev. 15:11).

Shataph means primarily to "gush," "overflow," and to "rinse," by letting the water flow over, as over the hands. It is used this way in Lev. 15:11-12 and Lev. 6:28... All of these suggest the thorough removal or sweeping away of defilement, as by a flowing stream.

Another exception is the one mentioned in Leviticus 15:11... in this case the hands were clean. The washing of garments and the bathing of the flesh do not need the help of another. The sprinkling of the water of separation demanded the service of "a clean person." The cleansing of the leper, and the other ceremonies which had a sacrifice, required the service of a priest.

You cannot have to do with evil without getting, in a certain sense, away from God. It may not be like the man who had to be cleansed and wait seven days; but the mind cannot touch sin without a certain removal from direct communion with God.

But a holy God will have us take account of the humbling truth, whether the uncleanness flows out, or is held back within, by night or by day, and whether it touches things or persons. Every case demanded purifying. To the Jew it was water; to us the washing of water by the word, the water that flowed from Christ in death.

Leprosy speaks of sin breaking out into action, so it required strict treatment. Chapter 15 hints at nothing like that. It points instead to the weakness of the human body, which suffers the effects of the taint of sin that came through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. We are responsible when we let that nature show itself in sinful actions. The discharges spoken of here could not be avoided. They are meant to remind us that we inherited a sinful nature from Adam.

How the Israelite man or woman must have felt it! Chapters 12 — 15 count them unclean because of the working of nature within them. They also passed that defilement on to any place or thing they touched (15:4-12)... What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though its workings do.

The divine presence in the assembly demanded a high order of holiness and moral purity. Every movement of nature had to be counteracted. To man, some of these things looked like unavoidable weaknesses. Even so they defiled, and they needed cleansing, because the Lord was in the camp. Nothing offensive, nothing ugly, nothing out of place in any way had a place inside the pure, unstained and holy area where the God of Israel was present.

We also see how differently they affect the things they touch. Some things take in defilement more readily than others. If one of them fell dead on a wooden vessel, a garment, a skin or a sack, the owner put it into water and it was clean at evening. But the earthen vessel could only be broken... It is plain that these rules imply different degrees of openness to evil, and different ways of dealing with what was defiled. That should tell us something important.

But a holy God will have us face the humbling truth, whether the uncleanness flows out or is held in, by night or by day (3, 4), and whether things or people are involved (5-12). Every case demanded purifying. For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it happen bears witness to it in his Gospel and in his Epistle.

Our word of confession is due to God; but Christ's word has power in it through the Spirit and His own advocacy. This is how communion is maintained. To be born again and forgiven is not enough. We are brought into divine fellowship, and all that is unsuitable in us God will have us judge. It would be hard if He had not provided all that sustains or restores.

We shall find, however, that though this is shameful, the case is treated as less morally serious than leprosy. In leprosy there was the display of positive corruption. It was already there in the nature, and it was welcomed in the heart, so a long process was needed to purify the conscience. Here they washed only once, and they offered just a sin offering. By that they were able, in offering their burnt offering, to enter into communion through the sweet savour of Christ.

It is very important and instructive to see how Israel was taught to regard these loathsome experiences in the light of their relationship with Jehovah. Other nations were occupied with secondary, natural causes. They were taught that, as God had to do with them in these marks of humiliation, so had they to do with Him. And He condescended to show His sense of their defiled condition. He entered into every little detail of their movements by day and their rest by night, to impress on them what sin had brought on the guilty.

When the discharge stopped, the recognition of Jehovah rose even more clearly. A full period followed for his cleansing. His clothes were washed, and his flesh bathed in running water. Only in this way did he become truly clean. Then on the eighth day he took an offering. In other cases this offering was the one meant for the poor in Israel, but here it was for everyone alike, whenever anyone was to be cleared from this defilement.

But a holy God will have us take account of the humbling truth. It makes no difference whether the uncleanness flows out or is held in, by night or by day, in things or in persons. Every case demanded purifying. To the Jew it was water. To us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and Epistle.

This weakness is felt all the more as the believer is marked by spirituality of mind. Because of it, defilement is picked up so easily, and so we all need the "feet-washing" that John 13 speaks of.

How fitting that the day of resurrection should be the time of deliverance! From then on the defilement was a thing of the past. We may need to feel the days of shame over uncleanness. Even so, God would have the one who rests on Christ — both for his own sin and for Christ's acceptance — enter into the joyful assurance that all is clear. The ordinance does show us a picture of the washing of water by the word, which only the Holy Spirit makes effective by recalling Christ to us. But nothing avails without the one great sacrifice. That sacrifice both wipes out the evil and gives full acceptance in all the worth of Christ. What grace is in God, to turn what is so humiliating into a deeper sense of what His work secures to faith!

Because leprosy speaks of the outbreak of actual sin, it needed strict treatment. Chapter 15 hints at nothing like that. It shows instead the frailty of the human body as it suffers the effects of sin's contamination through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. But we are responsible if we let that nature show itself in sinful actions.

Why were the Nazirite and the mother, for this purpose, put on common ground with the leper and the man with a discharge? No one would ever have grouped them like that. We can go further. In none of these cases would people have seen any need for atonement, unless God taught them. In God's eyes, however, they all needed it, yet none could bring it about for himself. Each had to confess that need by bringing the appointed sacrifice. Once he brought it, the priest had to deal with the blood.

Remember here the two different ways of cleansing. One was appointed for those from whom the defilement came, the other for those who became unclean only by contact. The first group had to wash, and to bring sacrifices as well: a sin offering and a burnt offering. The sin offering came before the burnt offering here, because the outbreak of the flesh called for the sacrifices. For the second group, only the washing with water was prescribed.

Then on the eighth day he took an offering. In other cases this offering suited the poor in Israel. Here it was the same for all alike, whenever anyone was to be cleared from this defilement. The priest was directed to offer the two birds, small as they were, with all due reverence: one as a sin offering, the other as a burnt offering. The offerer was not to doubt the outcome: the priest shall make atonement for him before the LORD for his discharge. It was due to the LORD, and in the meantime it cleansed the flesh. It was the shadow of that unfailing and everlasting atonement which only the Lord Jesus could bring about.

How fitting that the day of resurrection should be the moment of deliverance! From then on the defilement was a thing of the past. We may need to feel the days of shame over uncleanness. Yet God wants the one who rests on Christ, both for his own sin and for Christ's acceptance, to enter into the joyful assurance that all is clear. On the face of the ordinance we have a picture of the washing of water by the word. Only the Holy Spirit makes that washing effective, by recalling Christ to us. But nothing works without the one great sacrifice. That sacrifice both wipes out the evil and gives full acceptance in all the worth of Christ. What grace is in God, to turn what is so humbling into a deeper sense of what His work secures to faith!

Our very weaknesses remind us that we have had a sinful nature from birth. So the birds offered for cleansing insist on the value of the sacrifice of Christ, as the one means of meeting our sinful condition. Our weaknesses need the compassionate grace of the Lord Jesus, so that we may be lifted above them. High priests taken from among men were "beset with weakness," but this was not true of the Lord Jesus, who is our great High Priest. Sin had no place whatever in His nature.

Chapters 13 and 14 have dealt with the worst form of defilement. It usually lasted for life, and it shut a person out of the camp of Israel completely — the camp where God was pleased to dwell. Leviticus 15 deals with a range of lesser defilements. These meant a temporary separation, and careful washings, before a person could return to the camp and its privileges. These defilements sprang from the weakness of human nature, and from conditions that still exist today, as a result of the fall. Many of them could not be avoided. Even so, Israel had to recognise them as defiling and treat them so.

If it cannot be avoided, it is the display, or at least the unavoidable presence, of what is shameful, because the nature is fallen and sinful.

Every case demanded purifying. For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and his Letter.

Here we need only recall the difference between two kinds of cleansing. One was appointed for those the defilement came from. The other was for those who became unclean only by contact. The first group had to wash, and to bring sacrifices as well — a sin offering and a burnt offering. Here the sin offering comes before the burnt offering, because the outbreak of the flesh called for the sacrifices. The second group had only to wash with water.

This case is shameful, but it is treated as less serious morally than leprosy. In leprosy there was the display of real corruption, already there in the nature and let into the heart, so a long process was needed to purify the conscience. Here they washed only once, and they offered just a sin offering. In this way, when they offered their burnt offering, they could enter into communion through the sweet aroma of Christ.

For the cleansing in Leviticus 15, on the other hand, "two turtledoves or two young pigeons" were intended for normal cases, not only for cases of poverty.

Then on the eighth day he took an offering. In other cases this offering was suited to the poor in Israel, but here it was for everyone alike, whenever anyone was to be cleared from this defilement… The priest was told to offer them, small as they were, with all due reverence — one as a sin offering and the other as a burnt offering.

In God's eyes they all needed atonement, yet none could make it for himself. Each had to confess that need by bringing the appointed sacrifice. Once he brought it, the priest had to deal with the blood. They all depended on the ministry of God's priest. They all needed atonement by blood. In these cases what made the offering necessary was the outflow from man's nature, and in God's eyes that outflow is uncleanness.

The offerer was not to doubt the outcome: the priest shall make atonement for him before the LORD for his discharge. It was owed to the LORD, and for the time being it was effective for the cleansing of the flesh. It was the shadow of that unfailing and everlasting atonement which only the Lord Jesus could make.

Chapters 13 and 14 dealt with the worst form of defilement. It usually lasted a lifetime. It shut a person out completely from the camp of Israel — the camp where God was pleased to dwell. Leviticus 15 deals with a range of lesser defilements. These meant a temporary separation, and careful washing, before a person could return to the camp and its privileges. These defilements sprang from the weakness of human nature, and from conditions as they exist today, as a result of the fall.

Leprosy speaks of sin breaking out, so it needed strict treatment. Chapter 15 points to nothing like that. It points to the frailty of the human body as it suffers the effects of the contamination of sin through Adam, our first father. We are not in any way responsible for the sinful nature we have inherited by birth. But we are responsible if we let that nature show itself in sinful actions.

Actions we can hold back from defile us. So do workings of nature that we cannot help. Both defile in such a way, and to such a degree, that they need what deliberate acts of sin need: the cleansing of water and the atoning blood of a sin offering. Nobody could avoid many of the defilements in this chapter. That made no difference; he was unclean.

Jehovah would make His people feel this: He takes account of more than sin in its most destructive shape, or the very bringing of a child into the world, boy or girl. He also takes account of impurities of a more ordinary kind, which happen often. They come from men and women as they are, and are tied to what is lawful and necessary.

What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though its workings do. And God is holy. So He can never compromise with uncleanness.

But a holy God will have us face the humbling truth. The uncleanness may flow out or stay inside. It may come by night or by day. It may touch things or people. Every case needed purifying. For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death.

This will account for the fact that atonement is here pictured, not by a bull or a lamb, but by the lowest order of sacrifice — two turtledoves. But on the other hand, the cleansing power of the Word is continually brought in, through the ceremonial actions of washing, bathing, and rinsing.

Even things that looked to man like unavoidable weaknesses had a defiling effect, and needed cleansing, because Jehovah was in the camp. Nothing offensive, nothing ugly, nothing improper in any way had a place inside the pure, unstained and sacred space where the God of Israel was present.

To someone outside God's people this would have been an unbearable burden. Think of a God of infinite holiness beside his path by day and beside his bed by night. For such a man that would mean more restraint than he could bear. But to a true lover of holiness, a lover of God, nothing could be more delightful.

This weakness is why we pick up defilement so easily. The more spiritual a believer's mind is, the more he feels it. So we all need the "feet-washing" that John 13 speaks of.

This chapter deals with a variety of ceremonial uncleannesses far less serious than leprosy. Leprosy seems to be presented as the expression of the deep-seated energy of nature's evil. Chapter 15 lists many things that are only unavoidable weaknesses. But they are in some measure the outflow of nature, so they were defiling, and they needed the provisions of divine grace.

We are not in any way responsible for the sinful nature we have inherited by birth. But we are responsible for allowing that nature to show itself in sinful actions. The discharges spoken of here were not avoidable. They are meant as a reminder that we have inherited a sinful nature from Adam.

The discharges mentioned are evidence of the presence of sin in man's nature, with the curse upon it, and they make man and woman unclean in the sight of God. Not only actions, which we can avoid, but workings of nature which we cannot help, defile alike. They defile in such a way and to such a degree that they need the same cleansing as voluntary acts of sin: the cleansing of water and the expiatory blood of a sin offering.

What came from an Israelite's flesh defiled that person. What comes from the heart of man, the working of the evil nature within him, defiles the man (Mark 7:21). The Israelite's nature did not defile him, but the outflow of it did. So the flesh within us does not defile us, though the acting of it does. And God is holy. He cannot compromise with uncleanness. So He made the cleansing of the defiled one the subject of divine revelation, in both the Old and New Testaments.

The clothes tell us of what touches us — our associations. They stand for what we have to do with, and what the world around sees as connected with us. All these associations and ways must be "washed." How do we wash our ways and associations? Psalm 119:9 answers it for us: "How can a young man keep his way pure?" Here is God's own answer: "By guarding it according to your word."

Every case demanded purifying. For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and his Epistle.

Here the reader need only remember the two different ways of cleansing. One was for those from whom the defilement came. The other was for those made unclean only by contact. The first called for washing, and for sacrifices as well: a sin offering and a burnt offering. The second called only for washing with water. So God maintained His own holiness, whatever the cause of the Israelite's uncleanness. Yet the gracious Lord also cared for His defiled creatures. He made full provision, so that they might in righteousness enjoy fellowship with Him again.

Sin entered the relation of the sexes, and there it has polluted and poisoned the race at its very source, and corrupted all the sweetest natural affections into impurity. A large part of the law in Leviticus is the necessary reminder of this. God's Word must reach into the secret holds of sin. There the "shame" that came in with the fall shows itself most of all and bears witness of corruption. If we cannot say much to one another about such things, may His Word still have its place and show its power!

God's wisdom did not hesitate to notice this larger group of uncleannesses, however humbling to men and women. The Lord would make His people feel that He takes account of more than sin in its most destructive form, or the very bringing of a child into the world. He also takes account of impurities of a more ordinary kind, which happen often. They come from men and women as they are, and they are connected with what is lawful and necessary. This was for the earthly people, but Christians may read these outward rules in the spirit. To the pure all things are pure; but to the defiled and unbelieving nothing is pure — both their minds and their consciences are defiled.

God Himself made the sexes. They show us that we depend on each other. They build special bonds between people. And they open the way to the closest spiritual fellowship — spirit meeting spirit. Sin entered at just this point. It has done such destructive work that it pollutes and poisons the race at its very source, and turns the sweetest natural affections into impurity.

There are other cases that come from the weakness of nature. They show that, since sin came in, everything belonging to nature, to the flesh, defiles. That holds whatever excuse people make about weakness, or about the thing being unavoidable. If it cannot be avoided, it still displays what is shameful, or at least proves that it is there. This is because the nature is fallen and sinful.

Because leprosy speaks of the outbreak of positive sin, it required rigorous treatment. Chapter 15 suggests nothing like this. Here we have the frailty of the human body. It suffers the effects of the contamination of sin through Adam, our first father. We are not in any way responsible for the sinful nature we inherit at birth. We are responsible if we let that nature show itself in sinful actions... Therefore the cleansing process was not as involved as in the case of leprosy.

The divine presence in the assembly demanded a high order of holiness and moral purity. Every movement of nature had to be counteracted. Even things that looked to man like unavoidable weaknesses still defiled and needed cleansing. The reason was simple: the Lord was in the camp... The nations around them would have understood nothing of such holy rules. But the Lord would have Israel holy, because He was Israel's God.

But blessed be the grace that has made such full provision for nature's defilement! Through the whole book of God, and through this section in particular, that provision comes in two forms: water and blood. Both rest on the death of Christ. The blood that makes atonement and the water that cleanses flowed from the pierced side of a crucified Christ... So we are kept fit for communion and worship. We pass through a scene where everything defiles. We carry a nature whose every movement leaves a stain behind.

Some are shocked that a divine revelation should record the Lord's notice of the vile and offensive workings of our fallen nature. Those who read Christ in these rules can pity and regret such unbelief. Here was at least a testimony to man's inborn evil, though by no means a complete and final one. Israel stood in a relationship to the Lord that required an honest acknowledgment of these sad facts. But the Lord also gave a provision that cleansed them for that time, until grace and truth came in perfection.

Leviticus 15 deals with a range of lesser defilements. These meant a temporary separation and careful washings before a person could be let back into the camp and its privileges. They sprang from the weakness of human nature, and from conditions that still exist today as a result of the fall. Many of them could not be avoided. Even so, they had to be recognised as defiling and treated as such. In this way Israel was to be impressed with the holiness of their God, and with the fact that everything defiling must be removed if His presence was to be enjoyed.

Nothing is more likely to stir the soul's admiration than the jealous care of the LORD over all the habits and practices of His people. He guarded them at home and away, asleep and awake, by day and by night. He saw to their food. He saw to their clothing. He saw to their smallest and most private concerns.

To someone who did not love God, this would have been an unbearable burden. To have a God of infinite holiness beside his path by day and beside his bed by night would have meant more restraint than he could bear. But to someone who truly loves holiness, who loves God, nothing could be more delightful.

Actions we can hold back from defile us. So do workings of the body that we cannot help. Both defile in such a way and to such a degree that they need the same cleansing as deliberate acts of sin: the washing of water and the atoning blood of a sin offering. Many of the defilements in this chapter could not be avoided, but that made no difference; the person was unclean.

Here we learn that human nature is an overflowing fountain of uncleanness. It is hopelessly defiled — and not only defiled, but defiling. Awake or asleep, sitting, standing or lying, nature is defiled and defiling. Its very touch spreads pollution.

Blessed be the grace that has made such full provision for the defilement of our nature! That provision comes in two distinct forms, right through the book of God and through this section in particular: water and blood. Both rest on the death of Christ. The blood that makes atonement and the water that cleanses flowed from the pierced side of a crucified Christ. And the word of God cleanses our practical habits and ways. So we are kept fit for communion and worship, even while we pass through a scene where everything defiles, carrying with us a nature whose every movement leaves a stain.

How great her trial and sorrow must have been during the twelve years she was unclean. Greater still was her faith, and the witness she gave to the holy Person of our Lord. Everything that touched such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Jesus is the only One who was ever here who could not be defiled. Instead of pollution passing into Him by the touch, power went out of Him to send the power of death away and blot out the stain.

The LORD would have His people feel that He takes account not only of sin at its worst. He also takes account of ordinary impurities that come back again and again, that come from men and women as they are, and that are tied to what is lawful and necessary. If that was for the earthly people, Christians may read these outward ordinances in the spirit. To the pure, all things are pure, but to the defiled and unbelieving, nothing is pure; but both their minds and their consciences are defiled.

This chapter deals with a variety of ceremonial uncleannesses far less serious than leprosy. Leprosy seems to picture the deep-seated energy of nature's evil. Chapter 15 lists many things that are merely unavoidable weaknesses. But they flow in some measure out of nature, so they were defiling and needed the provisions of divine grace. Even things that seemed to man like unavoidable weaknesses had a defiling influence. They needed cleansing, because Jehovah was in the camp.

Actions we can hold back from defile us. So do workings of nature that we cannot help. Both defile in such a way and to such a degree that they need what deliberate sins need: the cleansing of water and the atoning blood of a sin offering. Many of the defilements in this chapter could not be avoided, but that made no difference. The person was unclean.

We are not in any way responsible for the sinful nature we have inherited by birth. We are responsible if we let that nature show itself in sinful actions. The discharges spoken of here could not be avoided. They are meant as a reminder that we have inherited a sinful nature from Adam.

Human nature is the overflowing fountain of uncleanness. It is hopelessly defiled — and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch conveys pollution. This is a deeply humbling lesson for proud humanity, but so it is.

Leviticus 15 deals with a variety of lesser defilements. These meant a short separation and careful washings before a person could return to the camp and its privileges. Many of them could not be avoided, but Israel still had to count them as defiling and treat them so. In this way Israel learned how holy their God is.

A still larger group of these uncleannesses remains, and divine wisdom did not hesitate to mention them, however humbling to men and women. Jehovah would make His people feel that He takes account of more than sin in its most destructive shape. He also takes account of ordinary impurities that come back again and again. They come from men and women as they are, and they are tied to what is lawful and necessary. If that was so for His earthly people, Christians may read these outward ordinances in a spiritual sense.

But blessed be the grace that has made such full provision for nature's defilement! That provision comes in two distinct forms — water and blood. Both rest on the death of Christ. The blood that expiates and the water that cleanses flowed from the pierced side of a crucified Christ. So we are kept fit for communion and worship. We pass through a scene where everything defiles, and we carry a nature whose every movement leaves a stain behind.

How great must have been her trial and her sorrow during the twelve years of her uncleanness. Her faith was greater still, and so was the testimony she gave to the holy Person of our Lord. Everything that came into contact with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Because leprosy speaks of sin that has actually broken out, it called for strict treatment. Chapter 15 hints at nothing like that. It shows the weakness of the human body as it suffers the effects of the sin that came in through Adam, our first father. We are not responsible in any way for the sinful nature we inherited at birth. We are responsible if we let that nature show itself in sinful actions.

It is not only actions we could have avoided that defile us. The workings of nature we cannot help defile us in the same way and to the same degree. Like deliberate acts of sin, they need the cleansing of water and the atoning blood of a sin offering. Many of the defilements in this chapter could not be avoided, but that made no difference. The person was unclean.

Again, we learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled — and not only defiled, but defiling. Awake or asleep, sitting, standing or lying down, nature is defiled and it defiles. Its very touch passes on the pollution. This is a humbling lesson for proud people, but it is the truth. The book of Leviticus holds up an honest mirror to human nature. It leaves our fallen nature nothing to boast about.

He stooped to show them how He regarded their defiled condition. He went into every small detail of how they moved by day and rested by night, to impress on them what sin had brought on the guilty.

For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death, which the apostle who saw it testifies to in his Gospel and his Epistle.

The blood that makes atonement and the water that cleanses both flowed from the pierced side of a crucified Christ… "The blood of Jesus His Son cleanses us from all sin." And the word of God cleanses our everyday habits and ways. So we are kept fit for fellowship and worship, even while we pass through a scene where everything defiles, and carry a nature whose every movement leaves a stain behind.

To be born again and forgiven is not enough. God has brought us into fellowship with Himself, and He wants us to judge everything in us that does not suit it. It would be hard on us if He had not provided all that keeps us there or restores us.

We learn, in a very striking way, how intense the holiness of God's presence is. Not a mark, not a stain, not a speck can be allowed there for a moment, in that most holy place. "You shall keep the people of Israel separate from their uncleanness, so that they do not die in their uncleanness by defiling my tabernacle that is among them."

How great her trial and her sorrow must have been during the twelve years she was unclean. Her faith was greater still… Everything that came into contact with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Instead of pollution getting into Him through the touch, power went out of Him to break the hold of death and wipe out the stain.

This chapter deals with a variety of ceremonial uncleannesses that are far less serious than leprosy... Chapter 15 lists many things that are simply unavoidable weaknesses. But because they flow out of our nature in some measure, they defiled, and they needed what God's grace provided. God's presence among His people called for a high order of holiness and moral purity... Even things that looked to man like unavoidable weaknesses had a defiling influence and needed cleansing, because Jehovah was in the camp.

We are not in any way responsible for the sinful nature we inherited at birth. We are responsible if we let that nature show itself in sinful actions. The discharges spoken of here could not be avoided. They are meant to remind us that we have inherited a sinful nature from Adam.

All through, this chapter presses on us how searching and all-inclusive the holiness of God is, and how easily defilement passes from one person to another. These are unwelcome thoughts. But if they are true, what do we gain by refusing them?... If we truly want to walk with God, two cannot walk together unless they agree. And to agree, we must come to His terms; He does not come to ours.

Leviticus 15 deals with a variety of lesser defilements. Each one meant a temporary separation and careful washing before a person could return to the camp and its privileges... Many of them could not be avoided. Still, they had to be recognized as defiling and treated as such.

But a holy God wants us to face this humbling truth... Every case called for purifying. For the Jew it was water. For us it is the washing of water by the word — the water that flowed from Christ in death.

Jehovah would make His people feel that He takes account not only of sin pictured in its most destructive form... but also of impurities of a more ordinary kind, which come often, which come from men and women as they are, and which belong to what is lawful and necessary. If these outward rules were given to His earthly people, Christians may rightly read them in a spiritual sense.

Do you love God's presence and the holiness that His presence demands? Are you allowing anything that does not fit with the holiness of God's presence?... Remember, when you read this fifteenth chapter of Leviticus, that it was written to teach you.

Her trial and her sorrow during the twelve years of her uncleanness must have been great. Greater still was her faith and the witness she bore to the holy Person of our Lord. Anyone who came in touch with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

This chapter treats a variety of ceremonial uncleannesses far less serious than leprosy... The divine presence in the assembly demanded a high order of holiness and moral purity. Every movement of nature had to be counteracted... Even things that seemed unavoidable had a defiling influence, and needed cleansing, because God was in the camp... Nothing offensive, nothing ugly, nothing unfitting in any way should be allowed inside the pure, spotless and sacred area where the God of Israel is present.

At home and away, asleep and awake, by day and by night, He guarded them. He saw to their food, He saw to their clothing, He saw to their smallest and most private concerns... To a person outside God's covenant people, this would have proved an unbearable burden. Having a God of infinite holiness beside his path by day and beside his bed by night would have meant restraint beyond all endurance. But to a true lover of holiness, a lover of God, nothing could be more delightful.

Leviticus 15 deals with a variety of lesser defilements. These meant a temporary separation, with careful washings, before a person could return to the camp and its privileges. These defilements came from the weakness of human nature, and from conditions as they exist today because of the fall. Many of them were unavoidable, but Israel was still to recognise them as defiling and treat them as such. In this way Israel would learn how holy their God is, and how everything defiling must be removed if His presence is to be enjoyed.

We are not in any way responsible for the sinful nature we have inherited by birth. But we are responsible if we let that nature show itself in sinful actions.

One is unclean by a dead body, and whatever he touches becomes unclean. The thing touched does not first need to touch the dead body to be defiled. It is defiled as soon as it touches the man who has touched the dead body.

Someone who is holy passes no holiness on to anything else... Someone who is defiled passes defilement on... There must be personal cleanness before anyone can act or offer rightly.

But blessed be the grace that has made such ample provision for nature's defilement! Scripture presents this provision in two distinct forms: water and blood. Both rest on the death of Christ. The blood that makes atonement and the water that cleanses both flowed from the pierced side of a crucified Christ... "The blood of Jesus his Son cleanses us from all sin"... And the word of God cleanses our practical habits and ways. So we are kept fit for communion and worship. We pass through a world where everything defiles, and we carry a nature that leaves a stain with every movement.

How great must have been her trial and her sorrow during the twelve years of her uncleanness. Still greater was her faith and the testimony she bore to the holy Person of our Lord. Everything that came in touch with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Instead of pollution getting into Him through the touch, power went out of Him to drive away the power of death and wipe out the stain.

Because leprosy speaks of the outbreak of open sin, it needed strict treatment. Chapter 15 hints at nothing like that. It speaks instead of the weakness of the human body as it suffers the effects of the sin that came in through Adam, our first father. We are in no way responsible for the sinful nature we inherited by birth, though we are responsible if we let that nature show itself in sinful actions. The discharges spoken of here could not be avoided. So the cleansing process was not as involved as in the case of leprosy.

Divine wisdom did not hesitate to notice this larger group of uncleannesses, humbling as they are to men and women. The LORD would make His people feel that He takes account of more than sin in its most destructive shape, or the very bringing of a child into the world. He also takes account of impurities of a more ordinary kind, which come round often, from men and women as they are, and are tied to what is lawful and necessary.

Not only actions that we can hold back from, but workings of nature that we cannot help, defile us alike. They defile in such a way and to such a degree that they need, just as deliberate acts of sin do, the cleansing of water and the atoning blood of a sin offering.

Here we have two questions. First, will what is holy make holy whatever it touches? The priests answer "No." Then comes a second question: will what is unholy defile whatever it touches? The priests tell us it will. A man is unclean through a dead body, and whatever he touches becomes unclean. The thing he touches does not have to touch the dead body itself. As soon as it touches the man who has touched the dead body, it is defiled.

There is an infection or a contagion about what is evil, so that the Christian has to be on his guard as to his associations. Such scriptures as 1 Corinthians 5:11; 1 Thessalonians 5:22; 1 Timothy 5:22; 2 Timothy 2:19 are quite clear about this.

To a person outside the covenant this would have been an unbearable burden. To have a God of infinite holiness beside his path by day, and beside his bed by night, would have meant more restraint than he could bear. But to a true lover of holiness, a lover of God, nothing could be more delightful. Such a person rejoices in the sweet assurance that God is always near, and he delights in the holiness that God's presence both demands and secures.

God appointed one way of cleansing for those the defilement came from, and another for those who became unclean only by contact. The first had to wash, and to bring sacrifices as well — a sin offering and a burnt offering. The second only had to wash with water. So God kept His own holiness, whatever the cause of the Israelite's uncleanness, and however urgent the act that made him unclean. Yet while caring for His own holiness, the gracious Lord made full provision for His defiled creatures, so that they might in righteousness enjoy communion with Him again.

How infinite is the love and work of Him who bore our sins in His body on the tree! For faith, His death has completely wiped out the evil and cleared the conscience. His resurrection has given us a new life, and a place where evil cannot come.

Chapters 13 and 14 dealt with the worst form of defilement. It was usually lifelong, and it shut a person right out of the camp of Israel — the camp where God was pleased to dwell. Leviticus 15 deals with lesser defilements. These meant a temporary separation, with careful washings before a person could come back to the camp and its privileges. They came from the weakness of human nature, and from conditions as they exist today, as a result of the fall.

The whole chapter shows the sad physical condition into which sin has brought man. The discharges named here are evidence of sin in man's nature, with the curse on it, and they leave both man and woman unclean in God's sight. "It is not only the actions we can avoid that defile. The workings of nature we cannot help defile as well. They defile so deeply that they need what deliberate acts of sin need: the cleansing of water and the atoning blood of a sin offering. One could not avoid many of the defilements mentioned in this chapter, but that made no difference; he was unclean."

Chapter 15 lists many things that are no more than unavoidable weaknesses. But since they flow out of nature in any measure, they were defiling, and they needed the provisions of divine grace. God's presence in the assembly demanded a high order of holiness and moral purity. Every movement of nature had to be countered. Even things that looked to man like unavoidable weaknesses had a defiling influence, and needed cleansing, because the Lord was in the camp... If Israel were to be privileged and marked out by having the presence of a holy God, they would need to be a holy people.

But blessed be the grace that has made such full provision for nature's defilement! God gives this provision in two distinct forms, right through His book and through this section of it in particular: water and blood. Both rest on the death of Christ. The blood that expiates and the water that cleanses flowed from the pierced side of a crucified Christ... And the word of God cleanses our practical habits and ways. So we are kept fit for communion and worship, though we pass through a scene where everything defiles, and we carry with us a nature whose every movement leaves a stain behind.

The case of the woman with an issue of blood (Matthew 9:18-26) is stated in verses 25-27. How great must have been her trial and her sorrow during the twelve years of her uncleanness. Still greater was her faith and the testimony she bore to the holy Person of our Lord. Everything that came in touch with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

But the profit remains for those who by faith see Christ in what, without Him, is only a set of outward rules for the body. They can pity and grieve over unbelief. It is shocked that God's revelation should openly show His notice of the vile and offensive workings of our fallen nature. Here was at least a testimony to man's inborn evil, though by no means a complete and final one. Israel's relationship with the Lord called for a serious acknowledgment of these sad facts. But He gave with it a provision of His own appointing, which cleansed them for the time being, until grace and truth came in perfection.

The whole chapter shows the terrible physical condition that sin has plunged man into. The discharges mentioned were therefore evidence that sin is present in man's nature, with the curse on it. They made both man and woman unclean in the sight of God. "Actions we can keep away from defile us. So do the workings of nature that we cannot help. Both defile in such a way, and to such a degree, that they need the cleansing of water and the atoning blood of a sin offering, just as much as deliberate acts of sin do. A person could not avoid many of the defilements in this chapter, but that made no difference. He was unclean."

There remains a still larger portion of these uncleannesses which divine wisdom did not hesitate to notice, however humbling to men and women... The Lord would make His people feel that He takes account of more than sin in its most destructive form, or the very bringing of a child into the world, boy or girl. He also takes account of ordinary impurities that come round again and again. These come from men and women as they are, and they belong to what is lawful and necessary.

Again, we learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch conveys pollution. This is a deeply humbling lesson for proud humanity, but that is how things are. The Book of Leviticus holds up a faithful mirror to nature. It leaves "flesh" nothing to boast in.

Chapters 13 and 14 have dealt with the worst form of defilement. It usually lasted for life, and it shut a person out of the camp of Israel completely. That was the camp where God was pleased to dwell. Leviticus 15 deals with a range of lesser defilements. These meant a temporary separation, and careful washings, before the person could return to the camp and its privileges.

But blessed be the grace that has made such full provision for nature's defilement! This provision appears in two distinct forms all through the book of God, and through this section of it above all — "water and blood." Both rest on the death of Christ. The blood that makes atonement and the water that cleanses flowed from the pierced side of a crucified Christ... So we are kept fit for communion and worship. That holds even though we pass through a scene where everything defiles, and carry a nature whose every movement leaves a stain behind.

The case of the woman with a discharge of blood (Matthew 9:18-26) is described in verses 25-27. How great her trial and sorrow must have been during the twelve years of her uncleanness. Greater still was her faith and the testimony she bore to the holy Person of our Lord. Everything that came in contact with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Again, we learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch conveys pollution. This is a deeply humbling lesson for proud humanity; but so it is. The Book of Leviticus holds up a faithful mirror to nature. It leaves "flesh" nothing to glory in.

The chapter mentions other cases connected with the weakness of nature. They show that, since sin has come in, everything that belongs to nature, to the flesh, defiles. No plea about weakness, or about the thing being unavoidable, changes that. If it cannot be avoided, it is still the display — or at least the unavoidable presence — of what is shameful, because the nature is fallen and sinful.

Not only actions we can avoid, but workings of nature we cannot help, defile alike. They defile in such a way and to such a degree that they need the cleansing of water and the atoning blood of a sin offering, just as deliberate acts of sin do. Many of the defilements in this chapter could not be avoided, but that made no difference; the person was unclean.

Every movement of nature had to be counteracted. Even things that looked to man like unavoidable weaknesses still defiled and needed cleansing, because the LORD was in the camp. Nothing offensive, nothing ugly, nothing unfitting in any way could be allowed inside the pure and sacred area where the God of Israel was present.

But a holy God will have us take account of the humbling truth, whether the uncleanness flows out or stays inside, by night or by day, in things or in persons. Every case demanded purifying. To the Jew it was water. To us it is the washing of water by the word — the water that flowed from Christ in death. The apostle who saw it bears witness to it in his Gospel and his Epistle.

If we have had such contact with uncleanness, willingly or not, we are to judge ourselves honestly about it. Then comes a washing of our clothes (our habits), and then restoration.

The case of the woman with a discharge of blood (Matthew 9:18-26) is set out in verses 25-27. How great must her trial and sorrow have been during the twelve years of her uncleanness. Greater still was her faith and the testimony she bore to the holy Person of our Lord. Everything that came into contact with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Leprosy speaks of the outbreak of actual sin, so it required strict treatment. Chapter 15 hints at nothing like that. It shows the frailty of the human body instead, suffering the effects of the contamination of sin that came through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. We are responsible when we let that nature show itself in sinful actions. The discharges spoken of here could not be avoided. So the cleansing process was not as involved as with leprosy.

They were taught that God had to do with them in these marks of humiliation, and so they had to do with Him. He stooped to show how He viewed their defiled condition. He entered into every little detail of their movements by day and of their rest by night, to impress on them what sin had brought on the guilty.

If we really want to walk with God, remember that two cannot walk together unless they agree. And the agreement must be on His terms, not ours. A solemn question follows: how much real communion with God do His people enjoy?

Was a man or a woman afflicted with a discharge? For them too a sacrifice for atonement was required, on the eighth day after it stopped. In each of these cases we have mention of the seventh day and of the eighth day. The seventh day marked that a full period had passed since the defilement happened, or since the uncleanness stopped. On the eighth day each one brought his offerings for atonement. That day marked the start of a new period of time, and from it each was to live to God.

Remember the different ways of cleansing. God appointed one way for those from whom the defilement came, and another for those who became unclean only by contact. From the first He required washing, and sacrifices as well, a sin offering and a burnt offering... From the second He required only the washing with water. So God maintained His own holiness, whatever the cause of the Israelite's uncleanness... Yet while He cared for His own holiness, the gracious Lord made full provision for His defiled creatures, so that they might enjoy communion with Him afresh, in righteousness.

How fitting that the day of resurrection should be the time of deliverance! From then on the defilement was a thing of the past... On the surface, the ordinance pictures the washing of water by the word. Only the Holy Spirit makes that washing effective, by recalling Christ to us. Yet nothing works without the one great sacrifice. That sacrifice both wipes out the evil and gives full acceptance in all the worth of Christ. What grace is in God, to turn what is so humbling into a deepening sense of what His work secures to faith!

How great must have been her trial and her sorrow during the twelve years of her uncleanness. Still greater was her faith and the testimony she bore to the holy Person of our Lord. Everything that came in touch with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

Because leprosy speaks of the outbreak of positive sin, it required rigorous treatment. Chapter 15 suggests nothing like this. Instead we see the human body in its weakness, suffering the effects of sin that came through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. We are responsible for letting that nature show itself in sinful actions. The discharges spoken of here were not avoidable.

We can hold back from actions. We cannot hold back the workings of our nature. Both defile alike. Both defile in such a way and to such a degree that they need the cleansing of water and the atoning blood of a sin offering — exactly as deliberate acts of sin do. A person could not avoid many of the defilements listed in this chapter. That made no difference. He was unclean.

This chapter deals with several kinds of ceremonial uncleanness, all far less serious than leprosy. Leprosy seems to picture the deep-seated energy of evil in our nature. Chapter 15 lists many things that are simply unavoidable weaknesses. Yet they flow out of our nature in some measure, so they defiled, and they needed what God's grace had provided. God's presence in the assembly called for a high order of holiness and moral purity... Even things that looked to men like unavoidable weaknesses had a defiling effect and needed cleansing, because the Lord was in the camp.

No excuse would have freed a man from the duty of coming to the altar of burnt offering. He had to bring his pair of turtledoves, or two young pigeons — one for a sin offering, the other for a burnt offering... Was a man or a woman suffering a discharge in the flesh? They too had to bring a sacrifice for atonement on the eighth day after it stopped (Leviticus 15). The seventh day marked that a full period had passed since the defilement, or since the uncleanness stopped. The eighth day was the day each one brought his offerings for atonement. It marked the start of a new period of time, from which each was to live to God.

Leviticus 1 allowed a burnt offering of turtledoves or young pigeons. However, they were the poorest of the sacrifices... though they still point to the same perfect sacrifice of Christ. For several offerings they were accepted in place of a lamb, when the person bringing the sacrifice was too poor to bring one. This was so for the trespass offering (Lev. 5:7), for the cleansing of a woman after giving birth (Lev. 12:8), and for the cleansing of a leper (Lev. 14:21-22, 30). In Leviticus 15, though, two turtledoves or two young pigeons were the normal provision, not only a provision for poverty.

In God's eyes they all needed atonement, yet none could make it for himself. Each had to confess that need by bringing the appointed sacrifice. Once he brought it, the priest had to deal with the blood.

How infinite is the love and work of Him who bore our sins in His body on the tree! For faith, His death has completely wiped out the evil and cleared the conscience. His resurrection has given us a new life and a new place, where evil cannot come.

Because leprosy speaks of the outbreak of actual sin, it needed strict treatment. Chapter 15 hints at nothing like that. What it shows is the frailty of the human body, suffering the effects of sin's contamination through Adam, our first father. We are in no way responsible for the sinful nature we inherited at birth. But we are responsible if we let that nature show itself in sinful actions.

Chapter 15 lists many things that are only unavoidable weaknesses. But they flow out of our nature in some measure, so they defiled, and they needed what the grace of God provides... Even things that looked to a man like unavoidable weakness had a defiling effect, and needed cleansing, because the LORD was in the camp.

Both defile alike: actions we can keep away from, and workings of nature we cannot help. They defile in such a way and to such a degree that they need what deliberate acts of sin need — the cleansing of water and the atoning blood of a sin offering... The blood and the water cover all this... The water always pictures the Word, which cleanses our way.

For the first group, God required washing, and sacrifices as well: a sin offering and a burnt offering. The sin offering comes before the burnt offering here, because the outbreak of the flesh called for the sacrifices. For the second group, He required only the washing with water... But while He cared for His own holiness, the gracious Lord made full provision for His defiled creatures, so that they could enjoy communion with Him again, in righteousness.

Here they washed only once, and they offered only a sin offering. By that they were able, in offering their burnt offering, to enter into communion through the sweet aroma of Christ.

Then on the eighth day he brought an offering. In other cases this offering was fitted to the poor in Israel, but here it was for everyone alike, whenever anyone was to be cleared of this defilement... The priest was told to offer them, small as they were, with all due reverence: one as a sin offering, and the other as a burnt offering. The man who brought them was not to doubt the result: the priest shall make atonement for him before the LORD... It was the shadow of that unfailing and everlasting atonement which only the Lord Jesus could make.

How fitting that the day of resurrection should be the time of deliverance!... If we must feel the days of shame over uncleanness, God wants the one who rests on Christ — both for his own sin and for his acceptance in Christ — to enter the joyful assurance that all is clear... What grace is in God, to turn what is so humbling into a deepening sense of what His work secures to faith!

Verses 25-27 describe the case of the woman with a discharge of blood (Matthew 9:18-26). How great must have been her trial and her sorrow during the twelve years of her uncleanness. Still greater was her faith... Everything that came in touch with such an unclean person became unclean. She believed both that her touch could not make Christ unclean, for He is holy, and that His power could heal her.

We learn, in a very striking way, the intense holiness of the divine presence. Not a soil, not a stain, not a speck can be tolerated for a moment in that utterly holy place.

Leviticus 15 deals with a variety of lesser defilements. These called for a temporary separation and careful washings. Only then could a person come back into the camp and its privileges. Such defilements sprang from the weakness of human nature, and from conditions as they exist today, as the result of the fall. Many of them could not be avoided. Even so, Israel had to recognise them as defiling and treat them as such. In this way Israel would learn the holiness of their God. They would learn that everything defiling must go, if they were to enjoy His presence.

Because leprosy speaks of the outbreak of positive sin, it required rigorous treatment. Nothing like this is suggested in chapter 15. Instead we see the frailty of the human body suffering the effects of the contamination of sin through Adam, our first father. We are not in any way responsible for the sinful nature we have inherited by birth. But we are responsible if we let that nature show itself in sinful actions.

Human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch spreads pollution. This is a deeply humbling lesson for proud humanity, but so it is.

It was a great privilege for Israel to have the Lord's tabernacle among them. But it laid a great responsibility on everyone in the camp, because that tabernacle was the sanctuary. If they allowed defilement among them, it would have stained the purity of the sanctuary. It would also have compromised the character of the One who was pleased to live there.

But blessed be the grace that has made such full provision for nature's defilement! God presents this provision in two distinct forms — "water and blood." They run right through the book of God, and through this section in particular. Both rest on the death of Christ. The blood that expiates and the water that cleanses flowed from the pierced side of a crucified Christ. "The blood of Jesus His Son cleanses us from all sin." And the word of God cleanses our practical habits and ways. So we are kept fit for communion and worship. Yet we pass through a scene where everything defiles. And we carry with us a nature whose every movement leaves a stain behind.

How infinite is the love and the work of the One who bore our sins in His body on the tree! For faith, His death has completely wiped out the evil and cleared the conscience. His resurrection has given us a new life, and a place where evil cannot come. The Holy Spirit strengthens that life as we lean on Christ to walk as He walked. We judge every working of the old nature as flesh — and we died to that flesh with Him.

Chapters 13 and 14 have dealt with the worst form of defilement — one that was usually lifelong and meant total exclusion from the camp of Israel, the camp in the middle of which God was pleased to dwell. Leviticus 15 deals with a variety of lesser defilements. These meant a temporary separation and careful washings before a person could be let back into the camp and its privileges. These defilements came from the weakness of human nature, and from conditions that still exist today, as a result of the fall.

The whole chapter shows the wretched physical state into which sin has plunged man. The discharges mentioned were therefore evidence that sin is present in man's nature, with the curse on it. They make both man and woman unclean in God's sight. "Not only actions we can avoid, but workings of nature we cannot help, defile us just the same. They defile so deeply that they need the same cleansing as deliberate sins do: the washing of water and the blood of a sin offering that makes expiation. Many of the defilements in this chapter could not be avoided, but that made no difference; the person was unclean."

We are not in any way responsible for the sinful nature we inherited at birth. But we are responsible if we let that nature show itself in sinful actions.

What came out of an Israelite's flesh defiled that person. What comes out of the heart of man — the working of the evil nature inside him — defiles the man (Mark 7:21). The Israelite's nature did not defile him, but what flowed out of it did. So the flesh within us does not defile us, though its workings do. And God is holy. So He cannot compromise with uncleanness. That is why He Himself has revealed how the defiled person is to be cleansed.

To a person whose heart was not right with God, this would have been an unbearable burden. To have a God of infinite holiness around his path by day, and around his bed by night, would have meant more restraint than he could bear. But to someone who truly loves holiness, and loves God, nothing could be more delightful. Such a person is glad of the sweet assurance that God is always near. He delights in the holiness that the presence of God both demands and secures.

Grace is not less holy than law. It is far more holy — it is holiness at its perfection. The other difference is that grace gives the power to do what the law could not even demand, because men's hearts were so hard. "Sin will have no dominion over you, since you are not under law but under grace."

But thank God for the grace that has made such full provision for nature's defilement! That provision comes in two distinct forms: water and blood. Both rest on the death of Christ. The blood that makes expiation and the water that cleanses flowed from the pierced side of a crucified Christ. And the word of God cleanses our habits and our ways. So we are kept fit for communion and worship, even while we pass through a world where everything defiles, and carry with us a nature whose every movement leaves a stain.

For faith, His death has wiped the evil away and cleared the conscience. His resurrection has given us a new life and a new place that evil cannot enter. The Holy Spirit strengthens that life as we lean on Christ to walk as He walked.

A still larger portion of these uncleannesses remains, and divine wisdom did not hesitate to notice it, however humbling to men and women. We have had the one sex; now the other follows. Jehovah would make His people feel that He takes account of more than sin pictured in its most destructive shape, or the very bringing of a child into the world, male or female. He also takes account of impurities of a more ordinary kind, which return again and again. They come from men and women as they are, and they are connected with what is lawful and necessary.

Because leprosy speaks of the outbreak of positive sin, it required rigorous treatment. Chapter 15 suggests nothing like this. It speaks instead of the frailty of the human body, which suffers the effects of the contamination of sin through Adam, our first father. We are not in any way responsible for the sinful nature we have inherited by birth. But we are responsible for allowing that nature to show itself in sinful actions. The discharges spoken of here could not be avoided. Their purpose is to remind us that we have inherited a sinful nature from Adam.

We learn that human nature is the overflowing fountain of uncleanness. It is hopelessly defiled; and not only defiled, but defiling. Awake or asleep, sitting, standing, or lying, nature is defiled and defiling. Its very touch conveys pollution. The Book of Leviticus holds up a faithful mirror to nature. It leaves "flesh" nothing to glory in.

We learn, in a very striking way, the intense holiness of God's presence. Not a soil, not a stain, not a speck has any place for a moment in that region of perfect holiness. God says, "Thus you shall keep the people of Israel separate from their uncleanness." The reason follows: "lest they die in their uncleanness by defiling my tabernacle that is in their midst" (verse 31).

To an uncircumcised person this would have proved an unbearable burden. Imagine such a person with a God of infinite holiness beside his path by day and beside his bed by night. It would have meant restraint beyond all power of endurance. But to a true lover of holiness, a lover of God, nothing could be more delightful.

But blessed be the grace that has made such full provision for nature's defilement! The whole book of God, and this section in particular, presents that provision under two forms: "water and blood." Both rest on the death of Christ. The blood that expiates and the water that cleanses flowed from the pierced side of a crucified Christ. "The blood of Jesus his Son cleanses us from all sin." And the word of God cleanses our practical habits and ways.

How infinite is the love and work of Him who bore our sins in His body on the tree! For faith, His death has wiped out the evil and cleared the conscience. His resurrection has given us a new life and place where evil cannot come. The Holy Spirit strengthens that life as we lean on Christ to walk as He walked. We judge every working of the old nature as flesh — and we died to that flesh with Him.

This weakness is why we pick up defilement so easily. The more spiritual a believer's mind is, the more he feels that weakness. So we all need the "feet-washing" that John 13 speaks of.