--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 138 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/138/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 138. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/138/" --- # Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah *Adam Clarke* Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2. ## 138. Leviticus · 14 of 27 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/138/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/138/#p-N ### Verse 3 [¶1] The priest shall - pronounce him unclean - וטמא אתו vetimme otho; literally, shall pollute him, i. e., in the Hebrew idiom, shall declare or pronounce him polluted; and in [Lev 13:23], it is said, the priest shall pronounce him clean, וטהרו הכהן vetiharo haccohen, the priest shall cleanse him, i. e., declare him clean. In this phrase we have the proper meaning of [Mat 16:19] : Whatsoever ye bind on earth, shall be bound in heaven; and whatsoever ye loose on earth shall be loosed in heaven. By which our Lord intimates that the disciples, from having the keys, i. e., the true knowledge of the doctrine, of the kingdom of heaven, should, from particular evidences, be at all times able to distinguish between the clean and the unclean, the sincere and the hypocrite; and pronounce a judgment as infallible as the priest did in the case of the leprosy, from the tokens already specified. And as this binding and loosing, or pronouncing fit or unfit for fellowship with the members of Christ, must in the case of the disciples be always according to the doctrine of the kingdom of heaven, the sentence should be considered as proceeding immediately from thence, and consequently as Divinely ratified. The priest polluted or cleansed, i. e., declared the man clean or unclean, according to signs well known and infallible. The disciples or ministers of Christ bind or loose, declare to be fit or unfit for Church fellowship, according to unequivocal evidences of innocence or guilt. In the former case, the priest declared the person fit or unfit for civil society; in the latter, the ministers of Christ declare the person against whom the suspicion of guilt is laid, fit or unfit for continued association with the Church of God. The office was the same in both, a declaration of the truth, not from any power that they possessed of cleansing or polluting, of binding or of loosing, but by the knowledge they gained from the infallible signs and evidences produced on the respective cases. ### Verse 13 [¶3] If the leprosy have covered all his flesh, he shall pronounce him clean - Why is it that the partial leper was pronounced unclean, and the person totally covered with the disease clean? This was probably owing to a different species or stage of the disease; the partial disease was contagious, the total not contagious. That there are two different species or degrees of the same disease described here, is sufficiently evident. In one, the body was all covered with a white enamelled scurf; in the other, there was a quick raw flesh in the risings. On this account the one might be deemed unclean, i. e., contagious, the other not; for contact with the quick raw flesh would be more likely to communicate the disease than the touch of the hard dry scurf. The ichor proceeding from the former, when brought into contact with the flesh of another, would soon be taken into the constitution by means of the absorbent vessels; but where the whole surface was perfectly dry, the absorbent vessels of another person coming in contact with the diseased man could imbibe nothing, and therefore there was comparatively no danger of infection. Hence that species or stage of the disease that exhibited the quick raw rising was capable of conveying the infection for the reasons already assigned, when the other was not. Dr. Mead thus accounts for the circumstance mentioned in the text. See on [Lev 13:18] (note). As the leprosy infected bodies, clothes, and even the walls of houses, is it not rational to suppose that it was occasioned by a species of animalcula or vermin burrowing under the skin? Of this opinion there are some learned supporters. ### Verse 18 [¶5] In the skin thereof, was a boil - Scheuchzer supposes this and the following verse to speak of phlegmonic, erysipelatous, gangrenous, and phagedenic ulcers, all of which were subjected to the examination of the priest, to see whether they were infectious, or whether the leprosy might not take its origin from them. A person with any sore or disposition to contagion was more likely to catch the infection by contact with the diseased person, than he was whose skin was whole and sound, and his habit good. ### Verse 29 [¶7] A plague upon the head or the beard - This refers to a disease in which, according to the Jews, the hair either on the head or the chin dropped out by the roots. ### Verse 33 [¶9] The scall shall he not shave - Lest the place should be irritated and inflamed, and assume in consequence other appearances besides those of a leprous infection; in which case the priest might not be able to form an accurate judgment. ### Verse 45 [¶11] His clothes shall be rent, etc. - The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow; his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from [Eze 24:17], we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming near him, lest the contagion might be thus communicated and diffused through society; and hence the Targumist render it, Be not ye made unclean! Be not ye made unclean! A caution to others not to come near him. ### Verse 47 [¶13] The garment also - The whole account here seems to intimate that the garment was fretted by this contagion; and hence it is likely that it was occasioned by a species of small animals, which we know to be the cause of the itch; these, by breeding in the garments, must necessarily multiply their kind, and fret the garments, i. e., corrode a, portion of the finer parts, after the manner of moths, for their nourishment. See [Lev 13:52] (note). ### Verse 52 [¶15] He shall therefore burn that garment - There being scarcely any means of radically curing the infection. It is well known that the garments infected by the psora, or itch animal, have been known to communicate the disease even six or seven years after the first infection. This has been also experienced by the sorters of rags at some paper mills. ### Verse 54 [¶17] He shall shut it up seven days more - To give time for the spreading of the contagion, if it did exist there; that there might be the most unequivocal marks and proofs that the garment was or was not infected. ### Verse 58 [¶19] It shall be washed the second time - According to the Jews the first washing was to put away the plague, the second to cleanse it. Both among Jews and Gentiles the leprosy has been considered as a most expressive emblem of sin, the properties and circumstances of the one pointing out those of the other. The similitude or parallel has been usually run in the following manner: - [¶20] 1. The leprosy began with a spot, a simple hidden infection being the cause. [¶21] 2. This spot was very conspicuous, and argued the source whence it proceeded. [¶22] 3. It was of a diffusive nature, soon spreading over the whole body. [¶23] 4. It communicated its infectious nature, not only to the whole of the person's body, but also to his clothes and habitation. [¶24] 5. It rendered the infected person loathsome, unfit for and dangerous to society because of its infectious nature. [¶25] 6. The person infected was obliged to be separated from society, both religious and civil; to dwell by himself without the camp or city, and hold commerce with none. [¶26] 7. He was obliged to proclaim his own uncleanness, publicly acknowledge his defilement, and, sensible of his plague, continue humbled and abased before God and man. [¶27] How expressive all these are of the nature of sin and the state of a sinner, a spiritual mind will at once perceive. [¶28] 1. The original infection or corruption of nature is the grand hidden cause, source, and spring of all transgression. [¶29] 2. Iniquity is a seed that has its growth, gradual increase, and perfection. As the various powers of the mind are developed, so it diffuses itself, infecting every passion and appetite through their whole extent and operation. [¶30] 3. As it spreads in the mind, so it diffuses itself through the life; every action partaking of its influence, till the whole conduct becomes a tissue of transgression, because every imagination of the thoughts of a sinner's heart is only evil continually, Genesis 6. This is the natural state of man. [¶31] 4. As a sinner is infected, so is he infectious; by his precept and example he spreads the infernal contagion wherever he goes; joining with the multitude to do evil, strengthening and being strengthened in the ways of sin and death, and becoming especially a snare and a curse to his own household. [¶32] 5. That a sinner is abominable in the sight of God and of all good men, that he is unfit for the society of the righteous, and that he cannot, as such, be admitted into the kingdom of God, needs no proof. [¶33] 6. It is owing to the universality of the evil that sinners are not expelled from society as the most dangerous of all monsters, and obliged to live without having any commerce with their fellow creatures. Ten lepers could associate together, because partaking of the same infection: and civil society is generally maintained, because composed of a leprous community. [¶34] 7. He that wishes to be saved from his sins must humble himself before God and man, sensible of his own sore and the plague of his heart; confess his transgressions; look to God for a cure, from whom alone it can be received; and bring that Sacrifice by which alone the guilt can be taken away, and his soul be purified from all unrighteousness. See the conclusion of the following chapter at [Lev 14:53] (note). ### Introduction [¶36] Introduction to the sacrifices and ceremonies to be used in cleansing the leper, [Lev 14:1-3]. Two living birds, cedar-wood, scarlet, and hyssop, to be brought for him who was to be cleansed, [Lev 14:4]. One of the birds to be killed, [Lev 14:5]; and the living bird, with the cedar-wood, scarlet, and hyssop, to be dipped in the blood, and to be sprinkled on him who had been infected with the leprosy, [Lev 14:6], [Lev 14:7]; after which he must wash his clothes, shave his head, eye brows, beard, etc., bathe himself, tarry abroad seven days, [Lev 14:8], [Lev 14:9]; on the eighth day he must bring two he-lambs, one ewe lamb, a tenth deal of flour, and a log of oil, [Lev 14:10]; which the priest was to present as a trespass-offering, wave-offering, and sin-offering before the Lord, [Lev 14:11-13]. Afterwards he was to sprinkle both the blood and oil on the person to be cleansed, [Lev 14:14-18]. The atonement made by these offerings, [Lev 14:19], [Lev 14:20]. If the person were poor, one lamb, with the flour and oil, two turtledoves, or two young pigeons, were only required, [Lev 14:21], [Lev 14:22]. These to be presented, and the blood and oil applied as before, [Lev 14:23-32]. Laws and ordinances relative to houses infected by the leprosy, vv. 33-48. An atonement to be made in order to cleanse the house, similar to that made for the healed leper, [Lev 14:49-53]. A summary of this and the preceding chapter, relative to leprous persons, garments, and houses, [Lev 14:54-56]. The end for which these different laws were given, [Lev 14:57]. ### Verse 3 [¶38] The priest shall go forth out of the camp - As the leper was separated from the people, and obliged, because of his uncleanness, to dwell without the camp, and could not be admitted till the priest had declared that he was clean; hence it was necessary that the priest should go out and inspect him, and, if healed, offer for him the sacrifices required, in order to his re-admission to the camp. As the priest alone had authority to declare a person clean or unclean, it was necessary that the healed person should show himself to the priest, that he might make a declaration that he was clean and fit for civil and religious society, without which, in no case, could he be admitted; hence, when Christ cleansed the lepers, [Mat 8:2-4], he commanded them to go and show themselves to the priest, etc. ### Verse 4 [¶40] Two birds alive and clean, etc. - Whether these birds were sparrows, or turtledoves, or pigeons, we know not; probably any kind of clean bird, or bird proper to be eaten, might be used on this occasion, though it is more likely that turtle-doves or pigeons were employed, because these appear to have been the only birds offered in sacrifice. Of the cedarwood, hyssop, clean bird, and scarlet wool or fillet, were made an aspergillum, or instrument to sprinkle with. The cedar-wood served for the handle, the hyssop and living bird were attached to it by means of the scarlet wool or crimson fillet. The bird was so bound to this handle as that its tail should be downwards, in order to be dipped into the blood of the bird that had been killed. The whole of this made an instrument for the sprinkling of this blood, and when this business was done, the living bird was let loose, and permitted to go whithersoever it would. In this ceremony, according to some rabbins, "the living bird signified that the dead flesh of the leper was restored to soundness; the cedar-wood, which is not easily corrupted, that he was healed of his putrefaction; the scarlet thread, wool, or fillet, that he was restored to his good complexion; and the hyssop, which was purgative and odoriferous, that the disease was completely removed, and the bad scent that accompanied it entirely gone." Ainsworth, Dodd, and others, have given many of these rabbinical conceits. Of all these purifications, and their accompanying circumstances, we may safely say, because authorized by the New Testament so to do, that they pointed out the purification of the soul through the atonement and Spirit of Christ; but to run analogies between the type and the thing typified is difficult, and precarious. The general meaning and design we sufficiently understand; the particulars are not readily ascertainable, and consequently of little importance; had they been otherwise, they would have been pointed out. ### Verse 5 [¶42] Over running water - Literally, living, that is, spring water. The meaning appears to be this: Some water (about a quarter of a log, an eggshell and a half full, according to the rabbins) was taken from a spring, and put into a clean earthen vessel, and they killed the bird over this water, that the blood might drop into it; and in this blood and water mixed, they dipped the instrument before described, and sprinkled it seven times upon the person who was to be cleansed. The living or spring water was chosen because it was purer than what was taken from pits or wells, the latter being often in a putrid or corrupt state; for in a ceremony of purifying or cleansing, every thing must be as pure and perfect as possible. ### Verse 7 [¶44] Shall let the living bird loose - The Jews teach that wild birds were employed on this occasion, no tame or domestic animal was used. Mr. Ainsworth piously conjectures that the living and dead birds were intended to represent the death and resurrection of Christ, by which an atonement was made to purify the soul from its spiritual leprosy. The bird let loose bears a near analogy to the scapegoat. See Leviticus 16.