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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 13:14 delineates a crucial diagnostic criterion within the elaborate Mosaic laws concerning tzara'at, a severe skin affliction. While a person completely covered in white tzara'at was paradoxically declared ritually clean, the reappearance or visible presence of "raw flesh" within the affected area immediately rendered the individual unclean. This precise distinction was paramount for the priestly diagnosis, signifying an active, unhealed, and potentially infectious state, thereby necessitating separation from the community to preserve its ritual purity and public health.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 13:14 primarily employs Contrast and Symbolism. The immediate juxtaposition of this verse with Leviticus 13:12-13 creates a sharp contrast between two seemingly similar yet ritually opposite states of tzara'at: complete whiteness (clean) versus the presence of "raw flesh" (unclean). This highlights the meticulous and precise nature of the Mosaic law, where specific details were critically important for diagnosis and ritual status. Furthermore, "raw flesh" functions as symbolism for an active, festering, and uncontained condition. Theologically, it represents not just physical disease but also, in a broader sense, the unaddressed or active presence of sin or spiritual brokenness that prevents true healing and fellowship with God. The priest's discerning eye for this detail symbolizes God's own meticulous gaze upon the inner state of His people, desiring complete purity and wholeness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 13:14 profoundly illustrates God's meticulous concern for holiness, order, and the well-being of His people, both physically and spiritually. The distinction between a "clean" full-body white affliction and an "unclean" condition marked by "raw flesh" emphasizes that true healing and purity involve a complete and settled state, not an active, festering one. The presence of "raw flesh" signified an ongoing defilement, requiring separation to protect the community's holiness. This principle extends beyond physical disease to spiritual realities, reminding us that unaddressed, active sin (the spiritual "raw flesh" in our souls) renders us spiritually unclean and hinders our fellowship with a holy God and His people. God desires a people wholly consecrated and healed, not those harboring active corruption or unconfessed sin.
REFLECTION AND APPLICATION
The detailed regulations in Leviticus 13, particularly the nuanced distinction in Leviticus 13:14, offer profound spiritual lessons for believers today. Just as "raw flesh" indicated an active, unhealed, and defiling condition in ancient Israel, so too can unconfessed or unaddressed sin in our lives represent a spiritual "raw flesh." While God's grace covers us through Christ, deliberately unconfessed sin, unrepented attitudes, or unhealed spiritual wounds can fester, hindering our spiritual vitality, disrupting our fellowship with God, and diminishing our witness to the world. True spiritual health and purity require us to allow the Holy Spirit, our divine "Priest," to examine our hearts, exposing any "raw flesh" of sin, bitterness, unforgiveness, or unrighteousness. We are called to honesty before God, confessing our sins so that we can be cleansed and restored to full fellowship, reflecting His holiness in our lives. This meticulous care of God for His people's purity in the Old Testament should inspire us to pursue holiness with diligence, humility, and a readiness to confess and repent.
Questions for Reflection
FAQ
What was the significance of "raw flesh" in diagnosing tzara'at?
Answer: The presence of "raw flesh" (Hebrew: basar chay) was the critical indicator that the tzara'at was active, unhealed, and potentially infectious. Unlike the condition where the entire body was covered in white (which paradoxically rendered a person clean, suggesting the disease had run its course or was dormant), "raw flesh" signified an ongoing, festering, and potentially contagious state. This distinction was vital for the priest to determine ritual purity and whether the individual needed to be quarantined from the community to prevent the spread of the affliction and maintain the camp's ritual holiness, as meticulously detailed throughout Leviticus 13.
Why was a person completely covered in white tzara'at declared clean, while "raw flesh" made them unclean?
Answer: This seemingly paradoxical rule highlights the precise and discerning nature of the Mosaic law. When tzara'at covered the entire body, turning it completely white, it was interpreted as the disease having run its full course, implying it was no longer active, progressive, or infectious. It was a sign of a "settled" condition, perhaps even a form of healing or dormancy, which did not pose an ongoing threat to the community's purity. However, the reappearance or presence of "raw flesh" within this white area indicated an active, unhealed, and potentially contagious lesion. It meant the disease was still "alive" and festering, thus rendering the individual ritually unclean and requiring immediate separation, as clearly stated in Leviticus 13:14. This distinction was crucial for both public health and ritual purity within the Israelite camp, reflecting God's desire for a truly whole and uncorrupted people.
CHRIST-CENTERED FULFILLMENT
Leviticus 13:14, with its stark contrast between the "clean" state of complete whiteness and the "unclean" state of "raw flesh," finds its ultimate fulfillment in Jesus Christ. The Old Testament laws concerning tzara'at served as a powerful shadow of sin's defiling power and the profound human need for divine intervention to restore purity and fellowship with a holy God. Humanity, in its fallen state, is riddled with spiritual "raw flesh"—active, festering sin that separates us from God's perfect holiness. No amount of outward conformity to religious rituals or self-righteous "whiteness" could truly cleanse this inner corruption. Jesus, the Great Physician, is the only one who can truly heal our spiritual tzara'at. He demonstrated His divine authority and power by touching the leper, a forbidden act under the Mosaic Law, and instantly making him clean (Matthew 8:3). Unlike the Old Covenant priests who could only diagnose and declare a state of cleanness or uncleanness, Christ possesses the inherent power to cleanse and transform. He is the Lamb of God who takes away the sin of the world, offering a complete and lasting cleansing that goes beyond mere ritual purity to radical spiritual transformation. Through His perfect sacrifice on the cross, our "raw flesh" of sin is not merely covered but truly healed and atoned for, allowing us to stand holy and blameless before God, fully integrated into His community, the church, as His glorious bride (Ephesians 5:25-27).