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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 14:33–53.
This is the law concerning the leprosy in a house. Now that they were in the wilderness they dwelt in tents, and had no houses, and therefore the law is made only an appendix to the former laws concerning the leprosy, because it related, not to their present state, but to their future settlement. The leprosy in a house is as unaccountable as the leprosy in a garment; but, if we see not what natural causes of it can be assigned, we may resolve it into the power of the God of nature, who here says, I put the leprosy in a house (Lev 14:34), as his curse is said to enter into a house, and consume it with the timber and stones thereof, Zac 5:4. Now, 1. It is supposed that even in Canaan itself, the land of promise, their houses might be infected with a leprosy. Though it was a holy land, this would not secure them from this plague, while the inhabitants were many of them so unholy. Thus a place and a name in the visible church will not secure wicked people from God's judgments. 2. It is likewise taken for granted that the owner of the house will make the priest acquainted with it, as soon as he sees the least cause to suspect the leprosy in his house: It seemeth to me there is as it were a plague in the house, Lev 14:35. Sin, where that reigns in a house, is a plague there, as it is in a heart. And masters of families should be aware and afraid of the first appearance of gross sin in their families, and put away the iniquity, whatever it is, far from their tabernacles, Job 22:23. They should be jealous with a godly jealousy concerning those under their charge, lest they be drawn into sin, and take early advice, if it but seem that there is a plague in the house, lest the contagion spread, and many be by it defiled and destroyed. 3. If the priest, upon search, found that the leprosy had got into the house, he must try to cure it, by taking gout that part of the building that was infected, Lev 14:40, Lev 14:41. This was like cutting off a gangrened limb, for the preservation of the rest of the body. Corruption should be purged out in time, before it spread; for a little leaven leaveneth the whole lump. If thy right hand offend thee, cut it off. 4. If yet it remained in the house, the whole house must be pulled down, and all the materials carried to the dunghill, Lev 14:44, Lev 14:45. The owner had better be without a dwelling than live in one that was infected. Note, The leprosy of sin, if it be obstinate under the methods of cure, will at last be the ruin of families and churches. If Babylon will not be healed, she shall be forsaken and abandoned, and (according to the law respecting the leprous house), they shall not take of her a stone for a corner, nor a stone for foundations, Jer 51:9, Jer 51:26. The remainders of sin and corruption in our mortal bodies are like this leprosy in the house; after all our pains in scraping and plastering, we shall never be quite clear of it, till the earthly house of this tabernacle be dissolved and taken down; when we are dead we shall be free from sin, and not till then, Rom 6:7. 5. If the taking out the infected stones cured the house, and the leprosy did not spread any further, then the house must be cleansed; not only aired, that it might be healthful, but purified from the ceremonial pollution, that it might be fit to be the habitation of an Israelite. The ceremony of its cleansing was much the same with that of cleansing a leprous person, Lev 14:49, etc. This intimated that the house was smitten for the man's sake (as bishop Patrick expresses it), and he was to look upon himself as preserved by divine mercy. The houses of Israelites are said to be dedicated (Deu 20:5), for they were a holy nation, and therefore they ought to keep their houses pure from all ceremonial pollutions, that they might be fit for the service of that God to whom they were devoted. And the same care should we take to reform whatever is amiss in our families, that we and our houses may serve the Lord; see Gen 35:2. Some have thought the leprosy in the house was typical of the idolatry of the Jewish church, which did strangely cleave to it; for, though some of the reforming kings took away the infected stones, yet still it broke out again, till by the captivity of Babylon God took down the house, and carried it to an unclean land; and this proved an effectual cure of their inclination to idols and idolatrous worships.
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Summary
Leviticus 14:36 presents a critical procedural instruction within the Mosaic Law, detailing the protocol for a priest inspecting a house suspected of being afflicted with a "plague," typically understood as a spreading mold or mildew. This verse emphasizes a preventative measure: the house must be completely emptied of its contents before the priest enters to make his diagnosis. This command serves to limit the scope of potential ceremonial defilement, ensuring that personal possessions are not rendered unclean if the house is later declared defiled, thereby minimizing loss and highlighting God's meticulous concern for both ritual purity and practical wisdom for His people.
Context
Literary Context
This verse is situated within a highly detailed section of the Mosaic Law, specifically Leviticus chapters 13 and 14, which comprehensively addresses laws concerning ritual purity and defilement. Chapter 13 focuses on diagnosing and dealing with various skin diseases (often translated as "leprosy") and mildew on garments, while chapter 14 outlines the elaborate purification rituals for those healed of such afflictions, as well as the procedures for inspecting and cleansing houses afflicted with a "plague" (often mold or mildew). Leviticus 14:36 specifically initiates the process for a house inspection, following the general principles of isolating potential defilement. The subsequent verses, such as Leviticus 14:37-47, detail the priest's inspection, the declaration of uncleanness, and the prescribed actions, including demolition if necessary, followed by a purification ritual in Leviticus 14:48-53. The precise placement of this verse underscores the meticulous nature of God's law regarding purity, extending even to inanimate objects and dwellings, ensuring a comprehensive approach to maintaining the holiness of the community.
Historical & Cultural Context
Ancient Israelite society, as depicted in the Pentateuch, operated under a complex system of ritual purity laws designed to maintain the holiness of the community in the presence of a holy God who dwelt among them in the Tabernacle. Defilement was not merely a physical state but a ceremonial one, rendering individuals or objects unfit for participation in worship or full community life until purification rites were performed. The "plague" in a house (Hebrew: nega') was understood as a supernatural affliction, distinct from ordinary dirt or decay, indicating a divine judgment or a profound disruption of order. While modern understanding points to fungal growths like mold or mildew, the Israelites perceived it through a theological lens. The command to empty the house before inspection in Leviticus 14:36 was a remarkably pragmatic and compassionate instruction. Without this pre-emptive measure, every item in the house would automatically become ceremonially unclean upon the priest's declaration, necessitating extensive and costly purification or even destruction. This highlights God's concern for the well-being and material possessions of the homeowner, balancing the strict demands of holiness with practical wisdom and minimizing economic hardship. This meticulous attention to detail reflects a worldview where the sacred permeated all aspects of life, and maintaining purity was paramount for the health and spiritual integrity of the nation, as commanded in passages like Leviticus 11:44.
Key Themes
Leviticus 14:36 contributes significantly to several key themes woven throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing God's absolute holiness and His demand for His people to reflect that holiness in every aspect of their lives, including their physical surroundings. The meticulous laws regarding defilement highlight the pervasive nature of impurity and the necessity of divine intervention and prescribed rituals for its removal. Another prominent theme is Divine Wisdom and Compassion, evident in the practical and preventative nature of the command to empty the house. God's law is not arbitrary but designed with foresight, aiming to minimize hardship and loss for His people while upholding the standards of purity. This demonstrates His care for their material well-being alongside their spiritual state. Finally, the verse underscores the theme of Priestly Authority and Mediation, as the priest acts as God's appointed representative, possessing the authority to issue commands and make declarations that carry divine weight. This highlights the priest's essential role in maintaining the covenant relationship between God and Israel, ensuring adherence to the divine order and facilitating the community's access to God's presence.
Exposition and Analysis
Key Word Analysis
This verb (H6680) signifies an authoritative injunction or constitution. In this context, it underscores the priest's role not merely as an advisor but as an enforcer of divine law. The priest's "command" is a direct mandate from God, carrying the weight of divine will and requiring immediate and unquestioning obedience. This highlights the priest's function as God's mediator and the guardian of Israel's ritual purity, ensuring the proper execution of the purity laws.
This word (H6437) means "to turn," "to clear out," or "to make empty." Here, it denotes the complete and thorough removal of all contents from the house. The imperative to "empty" emphasizes the gravity of potential defilement and the meticulousness required to prevent its spread. It is a proactive, decisive action to isolate and protect possessions from becoming ceremonially unclean, demonstrating a divine concern for limiting the scope of impurity.
This term (H2930) refers to a state of ceremonial impurity or defilement, rendering a person or object foul, especially in a ceremonial or moral sense. In the Mosaic Law, ṭāmē' meant being unfit for sacred use, participation in worship, or presence in the Tabernacle/Temple. It was not necessarily a moral failing but a ritual status that required purification. The explicit purpose of emptying the house was to prevent its contents from becoming ṭāmē' if the house itself was declared ṭāmē', thereby avoiding the need for extensive purification rites or even destruction of the possessions.
Verse Breakdown
"Then the priest shall command that they empty the house,"
This opening clause establishes the priestly authority and the immediate, proactive measure required. The priest, acting as God's representative, issues a directive to the homeowners or community members. The action of "emptying the house" is the crucial preventative step, demonstrating a divine concern for limiting the scope of defilement and minimizing the burden on the people by protecting their possessions.
"before the priest go [into it] to see the plague,"
This specifies the critical timing of the emptying – it must occur prior to the priest's entry for inspection. This sequence is paramount. If the priest entered and diagnosed the plague first, everything inside would instantly become unclean by association, regardless of its actual state. This "before" clause highlights the foresight and wisdom embedded in God's law, prioritizing prevention over costly and burdensome remediation.
"that all that [is] in the house be not made unclean:"
This clause explicitly states the purpose and rationale behind the command to empty the house. The primary objective is to prevent the widespread ceremonial defilement of the homeowner's possessions. This demonstrates a practical and compassionate aspect of the law, aiming to protect the people's property from ritual impurity and the subsequent requirements for cleansing or destruction. It underscores God's meticulous care for His people's well-being.
"and afterward the priest shall go in to see the house:"
This final clause confirms the precise sequence of events. Only after the house has been thoroughly emptied can the priest proceed with his official inspection and diagnosis. This reinforces the systematic and orderly nature of the purity laws, where each step has a specific purpose and must be executed in the prescribed order to maintain ritual integrity and ensure the efficacy of the purification process.
Literary Devices
Leviticus 14:36 primarily functions as a Legal Prescription or Instruction, laying out a precise procedural step within the broader ceremonial law. The language is direct, imperative, and highly prescriptive, characteristic of legal texts, leaving no room for ambiguity regarding the required action and its timing. There is a clear use of Cause and Effect reasoning: the emptying of the house (the commanded action, the cause) directly prevents the defilement of its contents (the desired outcome, the effect). The verse also employs Juxtaposition by contrasting the "before" and "after" actions of the priest, emphasizing the critical timing of the emptying as a prerequisite for the inspection. Furthermore, one can discern an element of Symbolism in the house itself, representing the dwelling place of the Israelite family and, by extension, a microcosm of the community. The meticulous care prescribed for its cleansing reflects the broader call for the entire nation to maintain a state of holiness suitable for God's presence. The "plague" itself, while literal, carries symbolic weight as an intrusion of disorder and impurity that must be meticulously addressed to restore order and purity within the community.
Theological and Thematic Connections
This verse, while specific to Old Covenant ceremonial law, powerfully underscores several enduring theological principles. It reveals God's meticulous nature and His profound concern for holiness, not just in spiritual matters but in the practical aspects of daily life. The emphasis on preventing defilement before it spreads highlights a divine wisdom that prioritizes proactive measures and minimizes loss, demonstrating God's care for the well-being and material possessions of His people. The priest's authoritative command reinforces the concept of delegated authority and the importance of obedience to divine order for the health and purity of the community. Ultimately, these laws pointed to a deeper truth about the pervasive nature of sin and the necessity of radical measures to address it, reflecting God's absolute purity and His desire for His people to reflect His character.
Reflection and Application
Leviticus 14:36, though part of an ancient ceremonial code, offers profound insights for contemporary spiritual life. The principle of preemptive action to prevent defilement holds significant relevance. Just as the Israelites were commanded to clear their homes to avoid the spread of physical impurity, we are called to be vigilant and proactive in addressing potential sources of "spiritual defilement" in our lives, our relationships, and our communities. This involves discerning influences, habits, or environments that could compromise our spiritual purity and taking decisive steps to "empty" them out before they take root and spread. It encourages a lifestyle of spiritual discernment and intentionality, where we actively guard our hearts and minds against sin and corrupting influences, recognizing that compromise in one area can quickly contaminate others. Furthermore, the passage reminds us that God's wisdom often involves practical, even inconvenient, steps to ensure our well-being and maintain a healthy environment for His presence. It calls us to trust in divine wisdom and obey God's commands, even when the immediate reasons may not be fully apparent, knowing that His instructions are always for our ultimate good and for the preservation of holiness in our lives.
Questions for Reflection
FAQ
What kind of "plague" is being referred to in Leviticus 14:36?
The Hebrew word for "plague" here is nega' (נֶגַע), which broadly means a "stroke," "mark," or "affliction." While the same term is used for skin diseases in Leviticus 13, in the context of houses (and garments), it specifically refers to a spreading fungal growth, mold, or mildew. It was considered a supernatural affliction, often a sign of divine judgment or a profound disruption of order, rather than just a common household problem. The meticulous instructions for its inspection and removal underscore its serious nature within the Israelite understanding of purity and defilement, requiring priestly intervention.
Why was it necessary to empty the house before the priest entered? Wouldn't it be simpler to just clean anything that became unclean?
The command to empty the house before the priest's entry was a critical preventative measure rooted in both theological and practical wisdom. Theologically, if the priest declared the house unclean, everything inside it would automatically become ceremonially defiled by association, as described in Leviticus 14:47. Practically, this would necessitate extensive and costly purification rituals for all the contents, or even their destruction if they could not be cleansed. By emptying the house beforehand, the Israelites were able to protect their personal possessions from becoming unclean, thereby minimizing their loss and the burden of purification. This demonstrates God's compassionate foresight, balancing the strict demands of holiness with a concern for the material well-being of His people, illustrating that God's laws are not arbitrary but designed for the good of His covenant community.
Christ-Centered Fulfillment
Leviticus 14:36, with its meticulous instructions for preventing the spread of defilement in a physical house, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ, our ultimate High Priest. The Old Covenant laws concerning ritual purity, including those for houses, served as a shadow, pointing forward to the pervasive nature of sin and the radical cleansing required for spiritual purity. Just as the priest in Leviticus acted to prevent physical defilement, Jesus, through His perfect life, atoning death, and resurrection, provides the definitive means to cleanse us from the spiritual "plague" of sin. He is the Lamb of God who takes away the sin of the world, not merely preventing external defilement but eradicating the internal corruption of the heart (Mark 7:15-23). Under the New Covenant, the focus shifts from external rituals and physical structures to the internal state of the believer, whose body is now a temple of the Holy Spirit. Jesus, as our great High Priest, has entered the true heavenly sanctuary, not with the blood of animals, but with His own blood, securing an eternal redemption for all who believe. He commands us not to empty a physical house, but to "empty" our hearts of sin and worldly attachments, allowing His Spirit to purify us from within, enabling us to live in true holiness and communion with God (1 John 1:7), reflecting His perfect purity to the world.