TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 15:1–18.
We have here the law concerning the ceremonial uncleanness that was contracted by running issues in men. It is called in the margin (Lev 15:2) the running of the reins: a very grievous and loathsome disease, which was, usually the effect and consequent of wantonness and uncleanness, and a dissolute course of life, filling men's bones with the sins of their youth, and leaving them to mourn at the last, when all the pleasures of their wickedness have vanished, and nothing remains but the pain and anguish of a rotten carcase and a wounded conscience. And what fruit has the sinner then of those things whereof he has so much reason to be ashamed? Rom 6:21. As modesty is an ornament of grace to the head and chains about the neck, so chastity is health to the navel and marrow to the bones; but uncleanness is a wound and dishonour, the consumption of the flesh and the body, and a sin which is often its own punishment more than any other. It was also sometimes inflicted by the righteous hand of God for other sins, as appears by David's imprecation of a curse upon the family of Joab, for the murder of Abner. Sa2 3:29, Let there not fail from the house of Joab one that hath an issue, or is a leper. A vile disease for vile deserts. Now whoever had this disease upon him, 1. He was himself unclean, Lev 15:2. He must not dare to come near the sanctuary, it was at his peril if he did, nor might he eat of the holy things. This signified the filthiness of sin, and of all the productions of our corrupt nature, which render us odious to God's holiness, and utterly unfit for communion with him. Out of a pure heart well kept are the issues of life (Pro 4:23), but out of an unclean heart comes that which is defiling, Mat 12:34, Mat 12:35. 2. He made every person and thing unclean that he touched, or that touched him, Lev 15:4-12. His bed, and his chair, and his saddle, and every thing that belonged to him, could not be touched without a ceremonial uncleanness contracted, which a man must remain conscious to himself of till sunset, and from which he could not be cleansed without washing his clothes, and bathing his flesh in water. This signified the contagion of sin, the danger we are in of being polluted by conversing with those that are polluted, and the need we have with the utmost circumspection to save ourselves from this untoward generation. 3. When he was cured of the disease, yet he could not be cleansed from the pollution without a sacrifice, for which he was to prepare himself by seven days' expectation after he was perfectly clear from his distemper, and by bathing in spring water, Lev 15:13-15. This signified the great gospel duties of faith and repentance, and the great gospel privileges of the application of Christ's blood to our souls for our justification and his grace for our sanctification. God has promised to sprinkle clean water upon us, and to cleanse us from all our filthiness, and has appointed us by repentance to wash and make ourselves clean: he has also provided a sacrifice of atonement, and requires us by faith to interest ourselves in that sacrifice; for it is the blood of Christ his Son that cleanses us from all sin, and by which atonement is made for us, that we may have admission into God's presence and may partake of his favour.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Issue of seed shall be unclean: These legal uncleannesses were instituted in order to give the people a horror of carnal impurities.
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Summary
Leviticus 15:2 introduces a foundational law within the Mosaic covenant, declaring that any man experiencing an abnormal or chronic bodily discharge is rendered ritually unclean. This statute is part of a broader corpus of purity regulations in Leviticus, meticulously designed to delineate the boundaries of holiness and defilement within the Israelite community. Its purpose was to safeguard the sanctity of God's dwelling place, the Tabernacle, and to impress upon the people the pervasive nature of impurity, ensuring that they could maintain a proper relationship with their holy God while living in His immediate presence. This law, while not implying moral guilt, necessitated specific purification rites to restore the individual to full participation in communal and sacred life.
Context
Literary Context
Leviticus 15:2 is strategically placed within a larger legislative block (Leviticus 11-15) that comprehensively addresses various sources of ritual impurity. This chapter specifically focuses on bodily discharges, detailing regulations for men (verses 2-15) and women (verses 19-30), including seminal emissions (verses 16-18). It immediately follows the intricate laws concerning clean and unclean animals (Leviticus 11), the purification after childbirth (Leviticus 12), and the extensive procedures for diagnosing and cleansing skin diseases like leprosy (Leviticus 13-14). The progression from dietary laws to physical conditions underscores a divine concern for the holistic purity of the Israelite camp, leading logically to the climactic regulations of the Day of Atonement in Leviticus 16, where the sanctuary itself is cleansed from the accumulated defilements of the people. These laws collectively emphasize the pervasive nature of impurity in a fallen world and the meticulous divine provision required for a holy God to dwell among His people.
Historical & Cultural Context
After their miraculous deliverance from Egyptian bondage, Israel was consecrated by God at Mount Sinai as His treasured possession, a "kingdom of priests and a holy nation" (as articulated in Exodus 19:6). The Tabernacle, symbolizing God's tangible presence among them, became the spiritual epicenter of their national life. This divine indwelling necessitated an exceptionally high standard of purity for the entire community. The laws concerning bodily discharges were not intended as medical advice or as judgments against the moral character of the afflicted. Rather, they were ritual stipulations designed to prevent the defilement of the sacred space and the wider community. In contrast to surrounding pagan cultures, which often attributed magical or malevolent properties to bodily fluids, Israel's laws provided a clear, divinely ordained framework for understanding and managing ritual impurity, ensuring that the people could approach and worship their holy God without profaning His presence.
Key Themes
Leviticus 15:2 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of God's Absolute Holiness and His Demand for Purity. The meticulous nature of these laws underscores that God is utterly separate from all defilement, and His presence among His people requires them to maintain a state of ritual purity. Closely related is the theme of Separation and Distinction, as Israel was set apart from the nations, and within Israel, the clean were distinguished from the unclean, particularly in relation to the Tabernacle. This verse also highlights the Pervasiveness of Impurity in a fallen world; even natural bodily functions or involuntary conditions could render one ritually unclean, demonstrating that impurity was an inherent aspect of human existence outside of God's perfect order. Finally, it reinforces the theme of Divine Provision for Atonement and Cleansing, as each impurity had a prescribed method of purification, foreshadowing the ultimate cleansing provided through Christ, which is further explored in Hebrews 9.
Exposition and Analysis
Key Word Analysis
This primitive root (H1696) signifies "to arrange" or, more commonly, "to speak." In this context, it emphasizes the divine origin and authoritative nature of the command. It is not merely a suggestion but a direct, divinely uttered instruction given to Moses for the children of Israel, highlighting the legislative and covenantal weight of the purity laws.
This term (H2100) is a primitive root meaning "to flow freely (as water)," specifically referring to a "sexual flux" or a persistent, abnormal discharge. It implies a chronic or pathological condition, distinguishing it from normal, healthy bodily functions. The nature of this "issue" is what intrinsically renders the individual ritually defiled, necessitating specific purification rites.
Derived from the root (H2931) meaning "foul in a religious sense," this word denotes a state of ritual impurity. Crucially, this "uncleanliness" was a ritual, not a moral, state. It did not imply sin or moral guilt on the part of the afflicted. Rather, it meant that the individual was temporarily incapacitated from participating in sacred acts, entering holy spaces (like the Tabernacle), or engaging in certain communal activities until a prescribed purification process was completed. This state served to underscore the absolute holiness of God and the meticulous care required for humanity to approach Him.
Verse Breakdown
"Speak unto the children of Israel, and say unto them"
This common introductory formula in Leviticus establishes the divine authority behind the ensuing law. It signifies that the command originates directly from Yahweh, communicated through Moses, and is binding upon the entire covenant community of Israel. This emphasizes the communal responsibility for upholding these purity standards.
"When any man hath a running issue out of his flesh"
This clause precisely identifies the physical condition that triggers the state of ritual uncleanness. The "running issue" (Hebrew: zav) refers to an abnormal, persistent discharge from the male body, as further elaborated in the subsequent verses of Leviticus 15. The focus is on the involuntary physical manifestation, not a volitional act.
"[because of] his issue he [is] unclean"
This concluding clause states the direct, unavoidable consequence of the "running issue." The discharge itself, by its very nature, renders the man ritually impure. This is an objective state of defilement that impacts his ability to interact with the holy things of God and the ritually clean members of the community, thereby necessitating a process of purification before he can resume full participation.
Literary Devices
Leviticus 15:2, as part of a legal text, primarily employs Legal Formulation, characterized by its precise, declarative, and prescriptive language. The use of conditional clauses ("When any man hath...") followed by direct consequences ("he is unclean") is typical of ancient Near Eastern legal codes, ensuring clarity and leaving no room for ambiguity regarding the condition and its ritual outcome. There is also profound Symbolism at play; the "running issue" itself symbolizes a state of decay, disorder, or a breach in the body's integrity and wholeness, which contrasts sharply with the divine ideal of perfection and life. Uncleanness, therefore, symbolizes a separation from God's perfect order and holiness. Furthermore, the Repetition of the term "issue" (or forms of the root zav) throughout Leviticus 15 serves to emphasize the specific nature of the defilement and reinforce its significance as a source of impurity within the community.
Theological and Thematic Connections
Leviticus 15:2, along with the broader purity laws, powerfully underscores God's absolute holiness and His demand for a holy people. The meticulous regulations concerning ritual purity served as a tangible, daily reminder to Israel of the pervasive nature of defilement in a fallen world and the absolute necessity of maintaining a state of readiness to approach a holy God. These physical laws were not arbitrary; they taught profound spiritual truths, demonstrating that impurity, whether physical or moral, creates a barrier between humanity and the divine. The temporary separation caused by uncleanness highlighted the spiritual reality that sin, as the ultimate defilement, separates us from God's presence and demands a divine provision for cleansing.
Reflection and Application
While the specific ceremonial laws of Leviticus 15:2 are part of the Old Covenant's ritual code and are not directly binding on New Covenant believers, they offer profound spiritual insights into the unchanging character of God and the pervasive nature of sin. They reveal God's meticulous care for purity and order, demonstrating that even physical conditions, which were not moral failings, could impede one's full participation in the worship of a holy God. For us today, this teaches us about the pervasive nature of defilement in a fallen world and the absolute necessity of divine cleansing to draw near to God. Just as a physical "issue" rendered one ritually unclean, so too does sin create a spiritual "issue" that defiles our hearts, minds, and actions, separating us from God's holy presence. This understanding should deepen our appreciation for the ultimate and complete cleansing provided by Jesus Christ, who purifies us not from ritual uncleanness but from the deep-seated defilement of sin itself, enabling us to live in unbroken fellowship with God and to offer ourselves as living sacrifices, holy and pleasing to Him.
Questions for Reflection
FAQ
Was this "running issue" a punishment for sin?
No, the "running issue" described in Leviticus 15:2 was a physical condition that caused ritual impurity, not a punishment for moral sin or guilt. The Levitical system distinguished clearly between ritual uncleanness (which could be contracted innocently through various means, including birth, disease, or contact with the dead) and moral sin (which required repentance and specific atonement). While sin certainly defiled, ritual uncleanness was a state that temporarily prevented participation in the community's sacred life and required specific purification rituals, as detailed throughout Leviticus 15. These laws were designed to teach about God's holiness and the pervasive nature of impurity, not to condemn the afflicted.
How was a person cleansed from this uncleanness?
A man with a "running issue" would undergo a multi-step purification process outlined in Leviticus 15:13-15. This typically involved a seven-day waiting period after the discharge ceased, during which he remained unclean. On the eighth day, he was required to bring two turtledoves or two young pigeons to the priest at the door of the Tabernacle. One bird was offered as a sin offering to make atonement for his uncleanness, and the other as a burnt offering, symbolizing his dedication and renewed fellowship with God. This process restored him to ritual purity and full participation in the community.
Do these laws apply to Christians today?
No, the specific ceremonial laws of Leviticus 15:2 are part of the Old Covenant's ritual code for ancient Israel and are not directly binding on New Covenant believers. The New Testament teaches that Christ's sacrifice has fulfilled and superseded these ceremonial laws, providing a superior and permanent means of cleansing from sin (Hebrews 10:1-10). However, these laws still hold profound theological significance, teaching us about God's unchanging holiness, the pervasive nature of sin's defilement, and the absolute necessity of divine provision for cleansing to draw near to God. They serve as a powerful backdrop for understanding the perfection and sufficiency of Christ's atoning work, which cleanses us from spiritual, not just ritual, impurity.
Christ-Centered Fulfillment
The "running issue" described in Leviticus 15:2, a persistent and defiling discharge that rendered an individual unclean and separated from the holy community and sanctuary, powerfully foreshadows the pervasive and chronic "issue" of sin that afflicts all humanity. Just as the physical issue created a barrier to fellowship with God and His people, so too does sin create a spiritual uncleanness that separates us from God's holy presence and prevents true communion. The Levitical system, with its meticulous rituals, temporary washings, and animal sacrifices, could only provide an external and ritual cleansing. It pointed to a deeper need that it could not ultimately satisfy; it could not cleanse the conscience or permanently remove the stain of sin, as Hebrews 10:1-4 clearly states.
Jesus Christ, however, is the ultimate fulfillment of these purity laws. He is the perfect Lamb of God who takes away the sin of the world (John 1:29), providing a perfect and permanent cleansing. Unlike the Old Covenant priests who had to offer sacrifices repeatedly, Christ offered Himself "once for all" (as seen in Hebrews 7:27 and Hebrews 9:26). He did not merely touch the unclean and remain undefiled; He touched the unclean and made them clean, as powerfully demonstrated in His healing of the woman with a chronic "issue of blood" in Mark 5:25-34. Through His shed blood, Christ cleanses us from the "running issue" of our sin, purifying our consciences from dead works to serve the living God (Hebrews 9:14). He took our uncleanness upon Himself on the cross, becoming sin for us, so that in Him we might become the righteousness of God (2 Corinthians 5:21), thereby enabling us to draw near to a holy God with confidence and live in His presence eternally.