Leviticus 15

CHAPTER 15

Discharges Causing Uncleanness (15:1–33)

1 Two broad kinds of discharges are discussed in this chapter: normal and abnormal. The abnormal discharges of both men and women were due to disease or to some dysfunction. These abnormal discharges represented imperfection and unwholeness and thus caused ceremonial uncleanness; they were similar in this regard to the infectious skin diseases discussed in Chapters 13 and 14. To be cleansed from these abnormal discharges, the affected person had to atone for them by means of a sin offering and a burnt offering (verses 13–15,28–30), in addition to washing with water.

However, the normal discharges—ejaculation of semen in the male (verses 16–18) and menstruation in the female (verses 19–23)—also caused ceremonial uncleanness. In these normal situations no offerings were required, since there was no disease or imperfection to be atoned for.

We said that disease (imperfection, unwholeness) was symbolic of sin and thus needed to be atoned for before cleansing was possible (see Leviticus 14:1 and comment). But in this chapter we see that even conditions that were normal, while not needing to be atoned for, still caused ceremonial uncleanness and prevented a person from coming to the tabernacle to worship. Why did God determine that these normal functions—ejaculation, menstruation, and even childbirth—would make a person ceremonially unclean?

There are two possible reasons. First, in the case of clean and unclean foods (Leviticus Chapter 11), we saw that “clean” and “unclean” didn’t mean “good” or “bad.” Rather, the terms “clean” and “unclean” were used to define a standard of behavior that, if followed, would set the Israelites apart from other nations (see Leviticus 11:1 and comment). Thus God was not saying there was anything wrong with ejaculation or menstruation; He was only saying that those with discharges—normal or otherwise—should not take part in the tabernacle worship.

The second reason may stem from the fact that these discharges in question related to sexual and reproductive functions. The religious worship of the ungodly nations surrounding Israel was characterized by sexual orgies, temple prostitution and fertility rites. Thus God may have decided that in order to set Israel a part from these nations nothing at all connected with sexual or reproductive functions should have any part in the tabernacle worship.

2–12 In these verses, abnormal bodily discharges of both men and women are discussed.⁴⁴ These discharges could include diarrhea, discharge from venereal disease, a runny nose, a draining ear, or excessive sputum resulting from pneumonia or tuberculosis (see verse 8). Once again, as with infectious skin disease, we can see that these laws made good sense not only from a ceremonial standpoint but also from a public health standpoint.

13–15 When a man is cleansed from his discharge. . . (verse 13). It is ultimately God who heals, who cleanses. Yes, doctors treat, and priests offer sacrifices; but it is only God who heals.

When a man or woman was cleansed from an abnormal discharge, he or she was to wash with water and then after seven days go to the priest to offer a sin offering and burnt offering. Since the discharges in view here would often be minor, only two doves or two pigeons needed to be offered.

16–18 These verses deal with the normal emission of semen, both during sleep and during sexual intercourse. The fact that an emission made a man ceremonially unclean did not thereby imply that sex was wrong or impure. Sex is God’s good gift, as long as it is enjoyed within marriage according to God’s laws (Hebrews 13:4).

19–23 These verses deal with a woman’s normal menstrual period. The time of ceremonial uncleanness lasted seven days, whether or not the actual bleeding lasted that long.

24 Knowingly having intercourse with a woman during her period was strictly forbidden (see Leviticus 18:19; 20:18). This verse, however, refers to a situation where the woman’s period was just beginning and neither she nor her partner was aware of it.

25–30 These verses deal with abnormal vaginal bleeding; such bleeding usually results from either hormonal imbalance or some disease of the uterus. The cleansing ritual was the same as that described for abnormal discharges in verses13–16.Again, the fact of the woman’s bleeding did not imply that she was guilty of sin or in any way impure or inferior. Her uncleanness was only ceremonial.

However, being ceremonially unclean in biblical times was surely a cause of distress and sadness for the unclean person, male or female. The only exception would be the uncleanness resulting from a woman’s menstrual period: because she was “unclean,” she was relieved of all housework and spared the (perhaps) unwelcome advances of her husband. In all other situations the unclean person was shunned and isolated. Anything he or she touched would suddenly become unclean as well. And imagine the suffering of the person whose time of uncleanness was prolonged.⁴⁵

31–33 In verse 31, we are given an important reason why God instituted these laws about cleanness described in Chapters 11–15. He wanted the Israelites to understand that He was utterly holy, utterly perfect, and that therefore they could not approach Him in any kind of unclean state. If they did, it could result in their death (Leviticus 10:1–2). He would not allow anyone who defiled His dwelling place to go unpunished.

God is the Creator of the universe and everything in it. He has the right to decide what is acceptable and unacceptable, clean and unclean. Our part is to humbly obey His laws and to gratefully accept His provisions for our atonement, cleansing and restitution. In the Old Testament, these provisions were temporary and incomplete; but in Jesus Christ, they have become permanent, eternal. Christians do not have to follow these laws about cleanness today; they were given specifically to ancient Israel. Christ, through His death on the cross, has made these laws unnecessary; He Himself has atoned for our sins, cleansed our uncleanness, and brought us directly into the presence of God. God remains the same; but He has given us a new and living way into His presence—Jesus Christ (Hebrews 10:19–22).