Leviticus 15:1

This chapter deals with uncleanness deriving from sexual discharges of both normal and abnormal natures in both men and women. We may at first be somewhat surprised that normal sexual discharges should be construed as causing uncleanness. However, the mystery of life itself is suggested by these rules, and the thought that even in the sacred right of procreation the animal lusts of mankind so necessary in the exercise of that right nevertheless carried deep and powerful overtones of human depravity and the need of divine cleansing. "There is an almost necessary connection between religion and sex because both belong to the sphere of the sacred."[1]

An amazing difference here from previous chapters lies in the fact that they dealt with defiling things that were outside of man, but this deals with "the defiling things that come OUT OF US."[2] Jesus himself declared that it is not what goes into a person that defiles him, but what comes OUT OF him! (Matthew 15:11). Of course, Jesus was speaking primarily of evil thoughts, but there seems to be also an application of his words here. The balance and symmetry of the chapter arrangement here is striking. Two types of discharges, long term and transient, are mentioned with regard to both men and women, and that makes four elements in the chapter. "The discharges of women are discussed in reverse order from those of men, giving an overall chiastic pattern (AB-BA)."[3] Some commentators complain of the placement of this chapter, preferring to connect it with Leviticus 12, but it appears to us as appropriately placed here as would be the case with any other placement of it.

Some have also questioned whether or not the word "flesh" (Leviticus 15:2) actually refers to the sex organ, but, of course, it does. As Keil puts it, "The fact that the same term `flesh' (Leviticus 15:19) certainly refers to a sexual discharge points unmistakably to a secretion from sexual organs."[4] Also, Orlinsky, stated flatly that the word "flesh" fails to reproduce the idiomatic force of the Hebrew word [~basar] in this passage, and that it should be translated "member."[5]

Two exceedingly important derivations of the rules laid down here were identified by Jellie as, "a ban on self-destroying indulgences, and the impediment to the spread of loathsome diseases."[6]

Leviticus 15:1-15 deal with some kind of disease;

Leviticus 15:16-18 deal with normal discharges;

Leviticus 15:19-24 concern normal female discharges; and

Leviticus 15:25-30 deal with abnormal or diseased discharges.

"And Jehovah spake unto Moses and to Aaron, saying, Speak unto the children of Israel, and say unto them, When any man hath an issue out of his flesh, because of his issue he is unclean. 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. Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even. And he that sitteth on any thing whereon he that hath the issue sat shall wash his clothes, and bathe himself in water, and be unclean until the even. 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. And if he that hath the issue spit upon him that is clean, then he shall wash his clothes, and bathe himself in water, and be unclean until the even. And what saddle soever he that hath the issue rideth upon shall be unclean. And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth those things shall wash his clothes, and bathe himself in water, and be unclean until the even. And whomsoever he that hath the issue toucheth, without having rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even. And the earthen vessel, which he that hath the issue toucheth, shall be broken; and every vessel of wood shall be rinsed in water."

"Shall wash his clothes, and bathe himself in water, and be unclean until even ..." The six-fold repetition of these phrases in this single passage indicates the archaic manner of presenting such instructions and points to the times of Moses, not to later centuries.

The nature of the "issue" here is disputed, but we find no reason for rejecting the teaching of Wenham: "As early as the Septuagint (circa 250 B.C.) the complaint in question here has been identified as gonorrhea, and most commentators accept this diagnosis."[7] However, Keil denied this. Meyrick stated unequivocally that, "It appears to be identical with the disease called by physicians `gonorrhea', or perhaps `blenorrhea'."[8] To us it seems certain enough that some form of venereal infection must have been meant. The necessity of offering a sin-offering after the initial symptoms disappeared seems also to point in the same direction.

Whether his flesh run ... or his flesh be stopped ..." (Leviticus 15:3). Keil rendered this: "Whether the member lets the matter flow out, or by closing retains it,"[9] it is his uncleanness.

"Saddle ..." (Leviticus 15:9). Orlinski stated that this word is too restrictive, and that what is really meant is "any means of riding."[10]