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Commentary on Leviticus 13 verses 1–17
1 ¶ And the LORD spake unto Moses and Aaron, saying,
2 When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:
3 And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean.
4 If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days:
5 And the priest shall look on him the seventh day: and, behold, if the plague in his sight be at a stay, and the plague spread not in the skin; then the priest shall shut him up seven days more:
6 And the priest shall look on him again the seventh day: and, behold, if the plague be somewhat dark, and the plague spread not in the skin, the priest shall pronounce him clean: it is but a scab: and he shall wash his clothes, and be clean.
7 But if the scab spread much abroad in the skin, after that he hath been seen of the priest for his cleansing, he shall be seen of the priest again:
8 And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.
9 When the plague of leprosy is in a man, then he shall be brought unto the priest;
10 And the priest shall see him: and, behold, if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising;
11 It is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up: for he is unclean.
12 And if a leprosy break out abroad in the skin, and the leprosy cover all the skin of him that hath the plague from his head even to his foot, wheresoever the priest looketh;
13 Then the priest shall consider: and, behold, if the leprosy have covered all his flesh, he shall pronounce him clean that hath the plague: it is all turned white: he is clean.
14 But when raw flesh appeareth in him, he shall be unclean.
15 And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy.
16 Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest;
17 And the priest shall see him: and, behold, if the plague be turned into white; then the priest shall pronounce him clean that hath the plague: he is clean.
I. Concerning the plague of leprosy we may observe in general, 1. That it was rather an uncleanness than a disease; or, at least, so the law considered it, and therefore employed not the physicians but the priests about it. Christ is said to cleanse lepers, not to cure them. We do not read of any that died of the leprosy, but it rather buried them alive, by rendering them unfit for conversation with any but such as were infected like themselves. Yet there is a tradition that Pharaoh, who sought to kill Moses, was the first that ever was struck with this disease, and that he died of it. It is said to have begun first in Egypt, whence it spread into Syria. It was very well known to Moses, when he put his own hand into his bosom and took it out leprous. 2. That it was a plague inflicted immediately by the hand of God, and came not from natural causes, as other diseases; and therefore must be managed according to a divine law. Miriam's leprosy, and Gehazi's, and king Uzziah's, were all the punishments of particular sins: and, if generally it was so, no marvel there was so much care taken to distinguish it from a common distemper, that none might be looked upon as lying under this extraordinary token of divine displeasure but those that really were so. 3. That it is a plague not now known in the world; what is commonly called the leprosy is of a quite different nature. This seems to have been reserved as a particular scourge for the sinners of those times and places. The Jews retained the idolatrous customs they had learnt in Egypt, and therefore God justly caused this with some others of the diseases of Egypt to follow them. Yet we read of Naaman the Syrian, who was a leper, Kg2 5:1. 4. That there were other breakings-out in the body which did very much resemble the leprosy, but were not it, which might make a man sore and loathsome and yet not ceremonially unclean. Justly are our bodies called vile bodies, which have in them the seeds of so many diseases, by which the lives of so many are made bitter to them. 5. That the judgment of it was referred to the priests. Lepers were looked upon as stigmatized by the justice of God, and therefore it was left to his servants the priests, who might be presumed to know his mark best, to pronounce who were lepers and who were not. All the Jews say, "Any priest, though disabled by a blemish to attend the sanctuary, might be a judge of the leprosy, provided the blemish were not in his eye. And he might" (they say) "take a common person to assist him in the search, but the priest only must pronounce the judgment." 6. That it was a figure of the moral pollution of men's minds by sin, which is the leprosy of the soul, defiling to the conscience, and from which Christ alone can cleanse us; for herein the power of his grace infinitely transcends that of the legal priesthood, that the priest could only convict the leper (for by the law is the knowledge of sin), but Christ can cure the leper, he can take away sin. Lord, if thou wilt, thou canst make me clean, which was more than the priests could do, Mat 8:2. Some think that the leprosy signified, not so much sin in general as a state of sin, by which men are separated from God (their spot not being the spot of God's children), and scandalous sin, for which men are to be shut out from the communion of the faithful. It is a work of great importance, but of great difficulty, to judge of our spiritual state: we have all cause to suspect ourselves, being conscious to ourselves of sores and spots, but whether clean or unclean is the question. A man might have a scab (Lev 13:6) and yet be clean: the best have their infirmities; but, as there were certain marks by which to know that it was a leprosy, so there are characters of such as are in the gall of bitterness, and the work of ministers is to declare the judgment of leprosy and to assist those that suspect themselves in the trial of their spiritual state, remitting or retaining sin. And hence the keys of the kingdom of heaven are said to be given to them, because they are to separate between the precious and the vile, and to judge who are fit as clean to partake of the holy things and who as unclean must be debarred from them.
II. Several rules are here laid down by which the judgment of the priest must be governed. 1. If the sore was but skin-deep, it was to be hoped it was not the leprosy, Lev 13:4. But, if it was deeper than the skin, the man must be pronounced unclean, Lev 13:3. The infirmities that consist with grace do not sink deep into the soul, but the mind still serves the law of God, and the inward man delights in it, Rom 7:22, Rom 7:25. But if the matter be really worse than it shows, and the inwards be infected, the case is dangerous. 2. If the sore be at a stay, and do not spread, it is no leprosy, Lev 13:4, Lev 13:5. But if it spread much abroad, and continue to do so after several inspections, the case is bad, Lev 13:7, Lev 13:8. If men do not grow worse, but a stop be put to the course of their sins and their corruptions be checked, it is to be hoped they will grow better; but if sin get ground, and they become worse every day, they are going downhill. 3. If there was proud raw flesh in the rising, the priest needed not to wait any longer, it was certainly a leprosy, Lev 13:10, Lev 13:11. Nor is there any surer indication of the badness of a man's spiritual state than the heart's rising in self-conceit, confidence in the flesh, and resistance of the reproofs of the word and strivings of the Spirit. 4. If the eruption, whatever it was, covered all the skin from head to foot, it was no leprosy (Lev 13:12, Lev 13:13); for it was an evidence that the vitals were sound and strong, and nature hereby helped itself, throwing out what was burdensome and pernicious. There is hope in the small-pox when they come out well: so if men freely confess their sins, and hide them not, there is no danger comparable to theirs that cover their sins. Some gather this from it, that there is more hope of the profane than of hypocrites. The publicans and harlots went into the kingdom of heaven before scribes and Pharisees. In one respect, the sudden breakings-out of passion, though bad enough, are not so dangerous as malice concealed. Others gather this, that, if we judge ourselves, we shall not be judged; if we see and own that there is no health in us, no soundness in our flesh, by reason of sin, we shall find grace in the eyes of the Lord. 5. The priest must take time in making his judgment, and not give it rashly. If the matter looked suspicious, he must shut up the patient seven days, and then seven days more, that his judgment might be according to truth. This teaches all, both ministers and people, not to be hasty in their censures, nor to judge any thing before the time. If some men's sins go before unto judgment, the sins of others follow after, and so men's good works; therefore let nothing be done suddenly, Ti1 5:22, Ti1 5:24, Ti1 5:25. 6. If the person suspected was found to be clean, yet he must wash his clothes (Lev 13:6), because he had been under the suspicion, and there had been in him that which gave ground for the suspicion. Even the prisoner that is acquitted must go down on his knees. We have need to be washed in the blood of Christ from our spots, though they be not leprosy-spots; for who can say, I am pure from sin? though there are those who through grace are innocent from the great transgression.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–17. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 13:1 serves as the authoritative divine introduction to one of the most extensive and symbolically profound sections of the Pentateuch, detailing meticulous laws concerning ritual purity, specifically addressing various skin afflictions and bodily discharges. This concise verse establishes the divine origin of these regulations, underscoring God's absolute sovereignty and His active engagement with His covenant people. Furthermore, it designates Moses and Aaron as the divinely appointed conduits through whom God communicates His will to the Israelite community, thereby setting the stage for a critical understanding of holiness, defilement, and the indispensable priestly role in maintaining the purity of the camp.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 13:1 employs several significant literary devices that underscore its theological weight. Foremost is its Formulaic Introduction, "And the LORD spake unto Moses and Aaron, saying," which is a recurring pattern throughout Leviticus and other Pentateuchal books. This Repetition serves to immediately establish and consistently reinforce the divine origin and absolute authority of the subsequent text. The verse also highlights Mediation, where Moses and Aaron act as essential intermediaries between a holy God and His people. This structure underscores the theological concept that God, in His holiness, communicates His will through chosen human agents, a pattern seen throughout biblical history. The very act of God speaking is an instance of Divine Speech, emphasizing His active involvement in the lives of His people and His direct, authoritative revelation of His will, setting the tone for the meticulous divine commands that follow.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:1, though brief, is profoundly theological, laying the groundwork for Israel's understanding of God's character and their covenant responsibilities. It unequivocally underscores God's absolute sovereignty and His active, personal engagement with His covenant people. The phrase "the LORD spake" establishes divine authority as the ultimate source of all law and morality, revealing that Israel's purity codes were not arbitrary cultural customs but divinely ordained expressions of God's holy character and His desire for a consecrated people. The designation of Moses and Aaron as recipients highlights the necessity of divine mediation for humanity to approach and understand a holy God, emphasizing the structured order of God's revelation and its implementation. Furthermore, this introduction to the purity laws emphasizes God's deep concern for the holiness of His people, a holiness that extended beyond mere ritual to encompass their entire communal life, reflecting His desire for them to be set apart for Him as a testimony to the nations.
REFLECTION AND APPLICATION
Leviticus 13:1, while initiating ancient ceremonial laws, offers timeless truths for contemporary believers. It fundamentally reminds us that God is a speaking God, and His Word is the ultimate source of truth and authority for our lives. Just as He spoke definitively to Moses and Aaron, He continues to communicate with us today, primarily through the inspired Scriptures, which are "breathed out by God" (2 Timothy 3:16). Our response should be one of humble listening and obedient application, recognizing that His commands are for our good and His glory. Furthermore, the roles of Moses and Aaron underscore the importance of godly leadership within the community of faith, entrusted with faithfully proclaiming and applying God's truth, serving as stewards of divine revelation. While the specific ritual purity laws are fulfilled in Christ, the underlying principle of God's desire for a holy people remains. We are called to pursue spiritual purity, living lives set apart from sin and consecrated to God, reflecting His character and the transformative power of the Gospel in a world that desperately needs to see His holiness and grace.
Questions for Reflection
FAQ
Why does God speak to both Moses and Aaron here, rather than just Moses?
Answer: God speaks to both Moses and Aaron because they represent the two primary facets of divine administration in Israel: prophetic revelation and priestly application. Moses was the primary prophet and lawgiver, receiving God's direct commands for the entire nation, as seen in passages like Exodus 20:1-2. Aaron, as the High Priest, and his descendants, were specifically responsible for administering the purity laws, making judgments about clean and unclean, and overseeing the rituals. The laws concerning tsara'at (skin afflictions) introduced in Leviticus 13 and Leviticus 14 explicitly detail the priest's role in diagnosis, isolation, and purification. Thus, God addresses both to ensure that both the divine command is properly received and accurately implemented by those responsible for its practical outworking among the people, thereby maintaining the sanctity of the covenant community.
Are the laws introduced in Leviticus 13:1 about "leprosy" still relevant for Christians today?
Answer: The specific ceremonial laws regarding tsara'at in Leviticus 13 are part of the Old Covenant's legal system and are not literally binding on New Testament believers. However, they remain profoundly relevant for understanding theological truths. These laws served as a vivid object lesson about sin, defilement, God's absolute holiness, and the pervasive need for separation from anything that contaminates. They taught Israel about the consequences of impurity (isolation from the community and God) and the rigorous process of restoration (requiring priestly intervention and sacrifice). For Christians, these laws point forward to the ultimate cleansing from sin through Christ's sacrifice, the true High Priest who makes us spiritually clean and brings us into fellowship with God, as discussed in Hebrews 9:11-14. While the outward rituals are fulfilled, the inward spiritual realities they symbolized—the defilement of sin and the necessity of divine cleansing—are more vital than ever for our understanding of the Gospel.
CHRIST-CENTERED FULFILLMENT
Leviticus 13:1, a seemingly simple introductory verse, sets the stage for laws that profoundly foreshadow the person and work of Jesus Christ. The very act of "the LORD spak[ing]" highlights God's initiative in revealing His will and His desire for a holy people, a desire ultimately fulfilled not through external regulations but through internal transformation. The Old Covenant laws, particularly those concerning purity and defilement, served to underscore humanity's pervasive sinfulness and our inherent inability to achieve true holiness on our own. The isolation of the "unclean" person outside the camp vividly prefigured the spiritual separation that sin creates between humanity and God, a chasm that only divine intervention could bridge. Jesus, however, fulfills the roles of both Moses and Aaron. As the incarnate Word of God, He is the ultimate revelation, the one of whom John 1:1 declares, "In the beginning was the Word, and the Word was with God, and the Word was God." He is the perfect mediator, the true High Priest who, unlike Aaron, offered Himself as the spotless sacrifice, as described in Hebrews 9:11-14. Jesus did not merely declare the unclean clean; He touched the "leper" and made him clean (Matthew 8:3), demonstrating His divine power to not only diagnose but to remove the defilement of sin. Through His atoning work on the cross, He provides the ultimate purification, cleansing us from all spiritual impurity and enabling us to draw near to a holy God, fulfilling the symbolic separation of the Old Covenant in a new, living reality of fellowship and adoption (1 Peter 2:9).