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In this chapter we have laws concerning other ceremonial uncleannesses contracted either by bodily disease like that of the leper, or some natural incidents, and this either, I. In men (v. 1-18). Or, II. In women (Lev 15:19-33). We need not be at all curious in explaining these antiquated laws, it is enough if we observe the general intention; but we have need to be very cautious lest sin take occasion by the commandment to become more exceedingly sinful; and exceedingly sinful it is when lust is kindled by sparks of fire from God's altar. The case is bad with the soul when it is putrefied by that which should purify it.

This is concerning the ceremonial uncleanness which women lay under from their issues, both those that were regular and healthful, and according to the course of nature (Lev 15:19-24), and those that were unseasonable, excessive, and the disease of the body; such was the bloody issue of that poor woman who was suddenly cured by touching the hem of Christ's garment, after she had lain twelve years under her distemper, and had spent her estate upon physicians and physic in vain. This made the woman that was afflicted with it unclean (Lev 15:25) and every thing she touched unclean, Lev 15:26, Lev 15:27. And if she was cured, and found by seven days' trial that she was perfectly free from her issue of blood, she was to be cleansed by the offering of two turtle-doves or two young pigeons, to make an atonement for her, Lev 15:28, Lev 15:29. All wicked courses, particularly idolatries, are compared to the uncleanness of a removed woman (Eze 36:17), and, in allusion to this, it is said of Jerusalem (Lam 1:9), Her filthiness is in her skirts, so that (as it follows, Lev 15:17) she was shunned as a menstruous woman. I. The reasons given for all these laws (which we are ready to think might very well have been spared) we have, Lev 15:31. 1. Thus shall you separate the children of Israel (for to them only and their servants and proselytes these laws pertained) from their uncleanness; that is, (1.) By these laws they were taught their privilege and honour, that they were purified unto God a peculiar people, and were intended by the holy God for a kingdom of priests, a holy nation; for that was a defilement to them which was not so to others. (2.) They were also taught their duty, which was to preserve the honour of their purity, and to keep themselves from all sinful pollutions. It was easy for them to argue that if those pollutions which were natural, unavoidable, involuntary, their affliction and not their sin, rendered them for the time so odious that they were not fit for communion either with God or man, much more abominable and filthy were they if they sinned against the light and law of nature, by drunkenness, adultery, fraud, and the like sins, which defile the very mind and conscience. And, if these ceremonial pollutions could not be done away but by sacrifice and offering, something greater and much more valuable must be expected and depended upon for the purifying of the soul from the uncleanness of sin. 2. Thus their dying in their uncleanness by the hand of God's justice, if while they were under any of these defilements they should come near the sanctuary, would be prevented. Note, It is a dangerous thing to die in our uncleanness; and it is our own fault if we do, since we have not only fair warning given us, by God's law, against those things that will defile us, but also such gracious provision made by his gospel for our cleansing if at any time we be defiled. 3. In all these laws there seems to be a special regard had to the honour of the tabernacle, to which none must approach in their uncleanness, that they defile not my tabernacle. Infinite Wisdom took this course to preserve in the minds of that careless people a continual dread of, and veneration for, the manifestations of God's glory and presence among them in his sanctuary. Now that the tabernacle of God was with men familiarity would be apt to breed contempt, and therefore the law made so many things of frequent incidence to be ceremonial pollutions, and to involve an incapacity of drawing near to the sanctuary (making death the penalty), that so they might not approach without great caution, and reverence, and serious preparation, and fear of being found unfit. Thus they were taught never to draw near to God but with an awful humble sense of their distance and danger, and an exact observance of every thing that was required in order to their safety and acceptance. II. And what duty must we learn from all this? 1. Let us bless God that we are not under the yoke of these carnal ordinances, that, as nothing can destroy us, so nothing can defile us, but sin. Those may now partake of the Lord's supper who durst not then eat of the peace-offerings. And the defilement we contract by our sins of daily infirmity we may be cleansed from in secret by the renewed acts of repentance and faith, without bathing in water or bringing an offering to the door of the tabernacle. 2. Let us carefully abstain from all sin, as defiling to the conscience, and particularly from all fleshly lusts, possessing our vessel in sanctification and honour, and not in the lusts of uncleanness, which not only pollute the soul, but war against it, and threaten its ruin. 3. Let us all see how indispensably necessary real holiness is to our future happiness, and get our hearts purified by faith, that we may see God. Perhaps it is in allusion to these laws which forbade the unclean to approach the sanctuary that when it is asked, Who shall stand in God's holy place? it is answered, He that hath clean hands and a pure heart (Psa 24:3, Psa 24:4); for without holiness no man shall see the Lord.

INTRODUCTION TO LEVITICUS 15 This chapter treats of uncleanness by issues in men and women; in men, a running issue, Lev 15:1, which defiles him, and everything he touches, or that touches him or them, Lev 15:4; the cleansing from which is directed to, Lev 15:13; and seed flowing from him, Lev 15:16; in women, their ordinary courses, Lev 15:19; or extraordinary ones, Lev 15:25; and the law for the cleansing of them, Lev 15:28; and a recapitulation of the whole, Lev 15:32.

And if a woman have an issue,.... Having finished, as Aben Ezra observes, what was to be said of the male, now the Scripture begins with the female, whose issue, of a different sort, is thus described: and her issue in her flesh be blood; or, "blood be her issue in her flesh"; not in any part of her, but in that which by an euphemism is so called, in the same sense as the phrase is used of men, Lev 15:2; and so it distinguishes it from any flow of blood elsewhere, as a bleeding at the nose, &c. she shall be put apart seven days; not out of the camp, nor out of the house, but might not go into the house of God: whosoever toucheth her shall be unclean until the even; the same as one that had touched a man that had an issue, Lev 15:7; the pollution of the one reached to the same things as that of the other; and so, in the Misnah (h), they are put together, and the same is ascribed to the touch of the one as of the other; it may be understood of everything as well as of every person. (h) Zabim, c. 5. sect. 6, 7.

Laws concerning uncleanness of men, Lev 15:1-12. Mode of cleansing, Lev 15:13-15. Of uncleanness, accidental and casual, Lev 15:16-18. Laws concerning the uncleanness of women, vv. 10-27. Mode of cleansing, Lev 15:28-30. Recapitulation of the ordinances relative to the preceding cases, Lev 15:31-33.

UNCLEANNESS OF MEN. (Lev. 15:1-18) When any man hath a running issue--This chapter describes other forms of uncleanness, the nature of which is sufficiently intelligible in the text without any explanatory comment. Being the effects of licentiousness, they properly come within the notice of the legislator, and the very stringent rules here prescribed, both for the separation of the person diseased and for avoiding contamination from anything connected with him, were well calculated not only to prevent contagion, but to discourage the excesses of licentious indulgence.

UNCLEANNESS OF WOMEN. (Lev 15:19-33) if a woman have an issue--Though this, like the leprosy, might be a natural affection, it was anciently considered contagious and entailed a ceremonial defilement which typified a moral impurity. This ceremonial defilement had to be removed by an appointed method of ceremonial expiation, and the neglect of it subjected any one to the guilt of defiling the tabernacle, and to death as the penalty of profane temerity.

The Uncleanness of Secretions. - These include (1) a running issue from a man (Lev 15:2-15); (2) involuntary emission of seed (Lev 15:16, Lev 15:17), and the emission of seed in sexual intercourse (Lev 15:18); (3) the monthly period of a woman (Lev 15:19-24); (4) a diseased issue of blood from a woman (Lev 15:25-30). They consist, therefore, of two diseased and two natural secretions from the organs of generation.

The menses of a woman. - "If a woman have an issue, (if) blood is her issue in her flesh, she shall be seven days in her uncleanness." As the discharge does not last as a rule more than four or five days, the period of seven days was fixed on account of the significance of the number seven. In this condition she rendered every one who touched her unclean (Lev 15:19), everything upon which she lay or sat (Lev 15:20), every one who touched her bed or whatever she sat upon (Lev 15:21, Lev 15:22), also any one who touched the blood upon her bed or seat (Lev 15:23, where הוּא and בּו are to be referred to דּם); and they remained unclean till the evening, when they had to wash their clothes and bathe themselves.