Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.
A running issue — Commonly called the running of the reins, a grievous and loathsome disease, which is generally the consequence of sin.
And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.
His flesh be stopped — That is, if it have run, and be stopped in great measure, either by the grossness of the humour, or by some obstructions that it cannot run freely.
And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.
The flesh — That is, any part of his body.
And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.
And hath not rinsed — That is, the person touched, to whom the washing of his hands is prescribed, if speedily done; but if that was neglected, a more laborious course was enjoined.
And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.
When he is cleansed — When his issue hath wholly ceased.
And the priest shall offer them, the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.
An atonement — Not as if this was in itself a sin, but only a punishment of sin; though oft-times it was sinful, as being a fruit of intemperance.
The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.
A man — Or, The man, that had such an issue, which is plainly to be understood out of the whole context. For though in some special cases relating to the worship of God, men were to forbear the use of the marriage-bed, yet to affirm that the use of it in other cases did generally defile the persons, and make them unclean till even, is contrary to the whole current of scripture, which affirms the marriage-bed to be undefiled, Hebrews 13:4, to the practice of the Jews, which is a good comment upon their own laws, and to the light of nature and reason.
And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.
And if a woman — Heb. And a woman when she shall have an issue of blood, and her issue shalt be in her flesh, that is, in her secret parts, as flesh is taken, Leviticus 15:2. So it notes her monthly disease.
Put apart — Not out of the camp, but from converse with her husband and others, and from access to the house of God.
Seven days — For sometimes it continues so long; and it was decent to allow some time for purification after the ceasing of her issue.
Whosoever toucheth her — Of grown persons. For the infant, to whom in that case she might give suck, was exempted from this pollution by the greater law of necessity, and by that antecedent law which required women to give suck to their own children.
And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.
Seven days — If he did this ignorantly; but if the man and woman did this knowingly, being accused and convicted, they were punished with death, Leviticus 20:18, for as there was a turpitude in the action, so it was very prejudicial to the children then begotten, who were commonly weak, or leprous; which was also an injury to the commonwealth of Israel, and redounded to the dishonour of God and of the true religion, that the professors thereof gave such public evidence of their intemperance.
But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.
Seven days — From the stopping of her issue. And this was for trial, whether it was only a temporary obstruction, or a real cessation.
Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.
When they defile my tabernacle — Both ceremonially, by coming into it in their uncleanness, and morally by the contempt of God's express command to cleanse themselves. The grand reason of all these laws was, to separate the children of Israel from their uncleanness. Hereby they were taught their privilege and honour, that they were purified unto God, a peculiar people; for that was a defilement to them, which was not so to others. They were also taught their duty, which was to keep themselves clean from all pollutions.
These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.
Wesley, John. "Commentary on Leviticus 15". "John Wesley's Explanatory Notes on the Whole Bible". https://www.studylight.org/
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