Sacrifices To Be Offered At The Tabernacle

Leviticus 17:1-16

“And the LORD spake unto Moses, saying, Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying, What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD.  And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD.

And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring.  This shall be a statute for ever unto them throughout their generations.  And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people.” (Leviticus 17:1-9)

Any sacrificial animal was to be killed at the door of the tabernacle.  If they were killed anywhere else, the person killing them was to be considered guilty of shedding blood and cut off or isolated from his people.  The blood of those sacrifices was to be applied to the altar and poured out at the base of the altar, and it could not be properly applied if shed elsewhere.  In essence, they were depriving God of something that belonged to him.

Paul makes a similar point in his instructions about the communion service in I Corinthians 11:26-27.  “For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.  Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord.”  He is guilty of not taking Christ’s sacrifice seriously.

He goes on to warn that the consequences of not taking it properly are the same in I Corinthians 11:29-31.  “For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.  For this cause many are weak and sickly among you, and many sleep.  For if we would judge ourselves, we should not be judged.”  If churches and individuals will take responsibility for how they partake the Lord‘s Supper, they can escape God’s judgment.

Up to this time the people had offered sacrifices where ever they felt like it, because they had no specific place of worship.  The problem was that in the process, they began to adopt the worship practices of those around them, eventually drifting into the worship of other gods as well.  Unfortunately, every false religion is ultimately Satanic.   By requiring that every sacrifice be offered under the oversight of the priests, the influence of other religions could be minimized.

There was to be a rule forever among the Jews that anyone who offered a burnt offering or sacrifice anywhere but at the door of the tabernacle was to be isolated from the nation of Israel, whether they were a Jew or not.

 “And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people.  For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood.” (Leviticus 17:10-12)

God had chosen to use the blood as a means of making atonement for the person because the blood is literally the life of the organism.  Cells deprived of blood begin to die within seconds.  No one in Israel was to eat or drink any form of blood, to emphasize the importance before God.   When the question as to whether Christians had to keep the law arose, James said that it was not essential for Christians to follow the law, which was specifically for the Jews in Acts 15:19-21.  “Wherefore my sentence is, that we trouble not them, which from among the Gentiles are turned to God: But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood.  For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day.”  Out of respect for the Jews, James recommended the Christians avoid eating blood, because like sexual sin and eating things offered to idols, it would destroy their testimony among the Jews.

“And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust.  For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. “ (Leviticus 17:13-14)

It was not necessary that animals for food be killed under the priest’s supervision.  They could be killed and eaten wherever they were, but the blood still had to be drained out of the body and covered with dust.  Deuteronomy 12:13-16 summarizes the teaching.  “Take heed to thyself that thou offer not thy burnt offerings in every place that thou seest: But in the place which the LORD shall choose in one of thy tribes, there thou shalt offer thy burnt offerings, and there thou shalt do all that I command thee.  Notwithstanding thou mayest kill and eat flesh in all thy gates, whatsoever thy soul lusteth after, according to the blessing of the LORD thy God which he hath given thee: the unclean and the clean may eat thereof, as of the roebuck, and as of the hart.  Only ye shall not eat the blood; ye shall pour it upon the earth as water.”

It is my personal opinion that a similar effort to channel our worship and giving to the Lord through the local church will go a long way toward preventing the rise of cults and false religions.

“And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean. But if he wash them not, nor bathe his flesh; then he shall bear his iniquity.” (Leviticus 17:15-16)

Modern traditional Jews will not eat meat that is not “kosher”, that has not been butchered and packed under the oversight of a Jewish Rabbi, not realizing how much different the modern standard is from what God gave.  Under the law, even an animal that had died of natural causes or had been killed by other animals could be eaten provided proper precautions to prevent the spread of disease were taken.  A person who refused to take those precautions was to be held accountable for the consequences.

The Day Of Atonement

Leviticus 16:1-34

“And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died; And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.” (Leviticus 16:1-2)

According to Leviticus 10:1 and Numbers 3:4, Nadab and Abihu died when they offered strange fire on the altar of incense.  God had kindled the fire on the brazen altar miraculously, and as we see in Leviticus 16:12-13, the fire for burning the incense was to come from the altar of burnt offering.  “And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not.”

Like Balaam, a few years later, they concluded that it didn’t matter if they followed God’s command exactly, or if they modified it to suit their own goals.  As a result, God killed them.  II Peter 2:15, Jude 1:11, and Revelation 2:14 give pointed warnings about following the philosophy or doctrine of Balaam.  After their death, God again gave Moses instructions about how the priests were to perform their duties, warning them of the seriousness of their actions.  To come into the presence of God casually, without due respect would be to place their lives in jeopardy.  Having seen what happened to Nadab and Abihu, they took him seriously.

“Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.  He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.” (Leviticus 16:3-4)

Before he could come into the holy place, the priest had to have bathed and have on his priestly garments.   In the New Testament, this portrays  the person who has been saved confessing his sin and coming before God in a spirit of humility and worship.

“And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.  And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.” (Leviticus 16:5-6) 

In Hebrews 9:9 we are told that the sacrifices and offerings, like the tabernacle itself were a figure, an illustration or model of what Christ would do in the future.  Before he could make an atonement for the people, the high priest had to offer a young bull for atonement for himself.

Hebrews 4:15 tells us Christ “…was in all points tempted like as we are, yet without sin.”  Because he was without sin, Hebrews 7:27-28 declares he “… needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.  For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore.”

The need for the priest to offer a bullock for his own sin before he could offer a goat for the people illustrates the higher level of righteousness the priest needed to make atonement for sin.

“And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. Le 16:8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat.  And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him for a sin offering.  But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness.

And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil: And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. 

Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.” (Leviticus 16:7-16) 

After bringing the bullock, two goats, and a ram to the tabernacle, they were to select one goat for the sin offering and the other for a scapegoat.   The priest was then to offer the bullock for atonement for his own sin, sprinkling the blood on the east side of the mercy seat and burn incense in the Holy of Holies so the smoke would cover the mercy seat.  Failure to do this properly could result in his death.

Once he had made atonement for himself, the high priest could sacrifice the goat for the sin offering and make atonement for the people and for the tabernacle, which would be contaminated by constant association with sin.  The second goat was not killed.

“And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 

And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.  And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.” (Leviticus 16:17-19) 

During the atonement, there was to be no one present except the priest, until the job was complete.  When Jesus was first resurrected, he would not allow Mary to touch him, because the atonement was not yet complete.

Once the blood had been applied to the tabernacle and the mercy seat, the blood was also applied to the horns on the brazen altar and sprinkled upon it, using his finger seven times.

“And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.” (Leviticus 16:20-22)

The living goat was them brought and Aaron was to place his hands on his head and confess all the sins and violations of God’s law by the nation of Israel, placing the blame on that goat.  The goat was then taken into an uninhabited area and released to carry their sin for as long as he lived.

Again this is a picture of what Christ has done for us.  Not only was he the sin offering that made atonement for us, he was the scapegoat who took the blame for our sin.  I Peter says, “Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.”  He said that he take our sins as far as the east is from the west and never remember them again.  Unlike the goat, Christ will never die, and as a result, Hebrews 7:25 tells us, “…he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”

“And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.  And the fat of the sin offering shall he burn upon the altar. 

And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.” (Leviticus 16:23-26)

When the atonement was complete and the scapegoat had been released, the high priest was to go into the Holy place and remove his special high priests garments and bathe.  He was to then put on regular priestly garments and offer individual sacrifices for the people.  The person who released the scapegoat was to wash his clothes and bathe befor returning to his regular life also.

 “And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.  And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.” (Leviticus 16:27-28)

Because they were sin offerings, the bodies of the goat and bullock were to be carried outside the camp to be destroyed.  Because he was our sin offering, Christ was crucified outside Jerusalem, and the author of Hebrews stresses that we need to go outside the traditional Jewish belief as well, in Hebrews 13:10-15.

“And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD.  It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.

And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 

And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.” (Leviticus 16:29-34)

The Day Of Atonement was to be observed every year and is the Jewish holiday, Yom Kippur.  The modern observance is much different than the guidelines given here.

Bodily Discharges

Leviticus 15:1-33

“And the LORD spake unto Moses and to Aaron, saying, Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his flesh, because of his issue he is unclean.  Le 15:3 And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it is his uncleanness.” (Leviticus 15:1-3) 

Up to this point, the diseases described have been visible.  Unfortunately, not all infectious diseases appear on the skin, making them harder to detect.  Any discharge from a persons flesh, whether through a break in the skin or one of the body orifices indicates an underlying problem, whether pus from a deep wound, vomit, or nasal discharge from a runny nose, and indicated a possible contagious condition.  The discharge itself would carry the pathogens of the underlying disease, making it a problem, but a person could still be contagious even when the discharge stopped.

“Every bed, whereon he lieth that hath the issue, is unclean: and every thing, whereon he sitteth, shall be unclean.  And whosoever toucheth his bed shall wash his clothes, and bathe himself in water, and be unclean until the even.   And he that sitteth on any thing whereon he sat that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even.  And he that toucheth the flesh of him that hath the issue shall wash his clothes, and bathe himself in water, and be unclean until the even. 

And if he that hath the issue spit upon him that is clean; then he shall wash his clothes, and bathe himself in water, and be unclean until the even. 

And what saddle soever he rideth upon that hath the issue shall be unclean.  And whosoever toucheth any thing that was under him shall be unclean until the even: and he that beareth any of those things shall wash his clothes, and bathe himself in water, and be unclean until the even. 

And whomsoever he toucheth that hath the issue, and hath not rinsed his hands in water, he shall wash his clothes, and bathe himself in water, and be unclean until the even.  And the vessel of earth, that he toucheth which hath the issue, shall be broken: and every vessel of wood shall be rinsed in water. ” ( Leviticus 15:4-12)

Anything which the infected person had touched was a potential source of infection, so anyone who touched something that infected person had touched needed to wash his clothes and take a bath, and avoid coming in contact with others until evening.  If the infected person touched anyone without first washing his hands, they were at risk and needed to take a bath and wash their clothes.  If he threw up or coughed close enough to get drops of spit on them, they also needed to change clothes and bathe.  Doing so would greatly reduce the likliehood of spreading the disease.

“And when he that hath an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.” (Leviticus 15:13)

If the discharge stopped, the person was to wait seven days to be sure it was actually healed.  Before going out into the public, he was to take a bath in running water and wash his clothes to get rid of any lingering pathogens.  

“And on the eighth day he shall take to him two turtledoves, or two young pigeons, and come before the LORD unto the door of the tabernacle of the congregation, and give them unto the priest: And the priest shall offer them, the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for him before the LORD for his issue.” (Leviticus 15:14-15)

On the eighth day after the issue stopped, the person was to take two turtledoves or young pigeons to the priest.  One was to be offered as a sacrifice for any sin during his illness, and the other as a burnt offering thanking God for his recovery.

“And if any man's seed of copulation go out from him, then he shall wash all his flesh in water, and be unclean until the even.  And every garment, and every skin, whereon is the seed of copulation, shall be washed with water, and be unclean until the even.  The woman also with whom man shall lie with seed of copulation, they shall both bathe themselves in water, and be unclean until the even.” (Leviticus 15:16-18)

Semen can carry all of the sexually transmitted diseases, as well as almost any other infectious disease.  Because of the risk, if a man had ejaculated, he was to bathe and anything that had come in contact with the semen was to be washed to remove possible infection.  For the same reason both the man and woman were to bathe after having sex.

“And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even.  And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean.  And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even.  And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 

And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.”  (Leviticus 15:19-24) 

The menstrual cycle is a process whereby the woman’s body eliminates possible disease causing organisms which have gotten into the womb.  The discharge is a potential disease hazard, like any other discharge.  Anything thing that came in contact was to be washed and any person was to bathe and wash his clothes if he touched those things.  Because of the risk, a person who had sex with a woman during menstruation was to isolate himself for seven days to be sure he wasn’t infected.  The things he touched were to be considered potential hazards as well.

Some doctors today are concerned that the popularity of oral sex is facilitating the spread of certain diseases by bypassing the natural protection designed into the woman’s reproductive system.

“And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean.  Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.  And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. “ (Leviticus 15:25-27)

An unusually long period of discharge, especially for more then a week indicated a problem.  The woman was to follow the same protocol until the discharge stopped, and anyone who came in contact with things which might be infected was to bathe and wash his clothes, avoiding contact with others until evening.

“But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean.  And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation.  And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness.” (Leviticus 15:28-30) 

She was to wait seven days after the discharge stopped to be sure there was no longer any danger.  On the eighth day she was to bring two turtledoves or two young pigeons.  One was to be offered for any sin during that time and the other as thanksgiving for her recovery.

“Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them.” (Leviticus 15:31)

By following these rules, the danger of death from communicable diseases would be greatly reduced, and public religious meetings would not become a way of spreading disease.  God would not find it necessary to kill them to protect others.

“This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith; And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean.” (Leviticus 15:32-33)

Most of our vaccination programs would be unnecessary if we taught people to have a similar concern for the health of others.

House Molds

Leviticus 14:33-57

“And the LORD spake unto Moses and unto Aaron, saying, When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession; And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house: Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house: And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow streaks, greenish or reddish, which in sight are lower than the wall; Then the priest shall go out of the house to the door of the house, and shut up the house seven days: And the priest shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house; Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city: And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place: And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.” (Leviticus 14:33-42)

As I mentioned earlier, the word translated leprosy refers to far more than just what we call leprosy today.  What as referred to as leprosy here is something like the black mold that invades homes in America.  It causes many respiratory and other chronic problems, and requires severe remediation measures including removal of affected materials including drywall and wood placing them in a secure storage area to prevent spread of the organisms that cause it.

When the homeowner suspected such a problem, they were to contact the priests.  The priest was to order the emptying of the house immediately to prevent spread of the mold.  After the house was emptied. The priest was to inspect the house.  If there were reddish or greenish streaks that appeared to be more than just a surface growth, they were to let the house sit empty for a week.  After a week, they were to reinspect the house.  If the streaks had spread, they were to have the infected stones removed and the rest of the walls scraped to remove any spores.  The removed material was to be placed in a designated area where it would not be disturbed.  The walls were then to be re-plastered, sealing the surface.

“And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered; Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean. 

And he shall break down the house, the stones of it, and the timber thereof, and all the mortar of the house; and he shall carry them forth out of the city into an unclean place.  Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even.  And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.” (Leviticus 14:43-47) 

If the remediation efforts failed and the mold re-appeared, the entire house was to be demolished and the material taken to s designated disposal site.  Anyone who entered the house was to avoid contact with others for  the rest of the day, and anyone who spent significant time was to wash his clothing to be sure they did not spread the mold.  It is essentially the same process that is followed today.

“And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plastered: then the priest shall pronounce the house clean, because the plague is healed.  And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop: And he shall kill the one of the birds in an earthen vessel over running water: And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times: And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet: But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.” (Leviticus 14:48-53)

If the remediation efforts were successful and the mold did not reappear, the house was declared safe for habitation.  Two birds were to be offered in thanks giving.  One was slain in a pottery vessel over running water.  Cedar wood, hyssop, scarlet dye and the living bird were to be dipped in the blood of the slain bird and in the running water.  They were then used to sprinkle the house seven times.  The living bird was then released in the field and atonement made for the house.

“This is the law for all manner of plague of leprosy, and scall, And for the leprosy of a garment, and of a house, And for a rising, and for a scab, and for a bright spot: To teach when it is unclean, and when it is clean: this is the law of leprosy.” (Leviticus 14:54-57)

These instructions were given to help identify and prevent the spread of many of the common diseases of the time.  Three thousand years later, they are still some of the most effective measures we have for preventing the spread of disease.  

Celebrating God’s Healing

Leviticus 14:1-32

"And the LORD spake unto Moses, saying, This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop: And the priest shall command that one of the birds be killed in an earthen vessel over running water: As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field. “ (Leviticus 14:1-7)

Before the advent of antibiotics, infections, even those that are considered minor today were very dangerous, killing thousands of people every year.  To recover from one was something to be very thankful for.  With no special medicines or doctors, it was obvious that the healing came from God.  A special ceremony was given to remind people of that and express their appreciation.

When a person was healed, he was to bring two clean birds, birds that were considered safe for eating to the priest.  One of the birds was to be killed in a pottery vessel held over running water.  The living bird was then to be dipped into the blood along with cedar wood chips and hyssop.  Some of the blood was then to be sprinkled on the person seven times and the living bird released.

“And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.  But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.” (Leviticus 14:8-10)

The person was then to take a bath, wash the blood out of his clothes and shave off all his hair.  For seven days, he was to stay away from home, to allow any lingering pathogens to die and prevent re-infection, or that there would not be a relapse.   The seventh day, he was to again bathe, wash his clothes and shave off all his hair, including even his eyebrows, insuring that their was no place for the germs or parasites to hide.  Afterward he was considered fully healed.

“And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation: And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them for a wave offering before the LORD: And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest's, so is the trespass offering: it is most holy: And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot: And the priest shall take some of the log of oil, and pour it into the palm of his own left hand: And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD: And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering: And the remnant of the oil that is in the priest's hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.” (Leviticus 14:11-18) 

The person was then to bring a male lamb and about a cup and a half of olive oil to the tabernacle as a trespass offering.  These were offered as a wave offering before the Lord, with the priest being allowed to keep the animal.  Some of the animals blood was applied to the healed persons right ear, right thumb, and right big toe as a sign that he was wholly dedicated to God.  Some of the oil was then to be poured into the priest’s hand and he was to sprinkle it seven times before the altar with his finger.  He was then to anoint the right ear, thumb, and big toe with the oil,  pouring whatever remained on the person's head.  This ritual is very similar to that for dedicating a priest.

“And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering: And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.” (Leviticus 14:19-20) 

A second lamb was then offered as a burnt offering, as a thanksgiving for the healing, following the standard practice for burnt offerings.

“And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and a log of oil; And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.  And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD. 

And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the LORD: And he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot: And the priest shall pour of the oil into the palm of his own left hand: And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD: And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering: And the rest of the oil that is in the priest's hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD. 

And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get; Even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.

This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.” (Leviticus 14:21-32)

If a person could not afford two lambs, he could use a pair of turtledoves or pigeons for the burnt offering, but he still needed to offer a lamb for the trespass offering. Since there were no doctor bills, this was an inexpensive way of expressing one’s gratitude for being healed, but it focused attention on God as the one providing healing.

By Jesus’ day, the Jews had largely adopted the Greek philosophy of medicine, focusing on  doctors and medications.    While he didn’t rebuke them for using doctors or medicine, his healing highlighted the fact that it is God who heals, not the doctors or medicines.   Modern medicine places the focus again on doctors and medicines rather than on God.  Even Christians credit their healing to the surgery or medication, instead of to God.

Preventing The Spread Of Infection

Leviticus 13:29-59

“If a man or woman have a plague upon the head or the beard; Then the priest shall see the plague: and, behold, if it be in sight deeper than the skin; and there be in it a yellow thin hair; then the priest shall pronounce him unclean: it is a dry scall, even a leprosy upon the head or beard.” (Leviticus 13:29-30) 

A scall is any scaly or scabby skin disease.  Many people are familiar with mange, which is fairly common among dogs and cats, but can afflict almost any mammal, and can be spread by just touching the bedding the animal was on. Animals with mange may lose all their hair and become quite debilitated if not treated. If the rash appeared to go deeper than just the surface of the skin, and the hair was dying and discolored, it indicated the person had a scall.

“And if the priest look on the plague of the scall, and, behold, it be not in sight deeper than the skin, and that there is no black hair in it; then the priest shall shut up him that hath the plague of the scall seven days: And in the seventh day the priest shall look on the plague: and, behold, if the scall spread not, and there be in it no yellow hair, and the scall be not in sight deeper than the skin; He shall be shaven, but the scall shall he not shave; and the priest shall shut up him that hath the scall seven days more: And in the seventh day the priest shall look on the scall: and, behold, if the scall be not spread in the skin, nor be in sight deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.” (Leviticus 13:31-34)

If the scaly area did not appear to go deep in the skin or there was no black hair to indicate a loss of color, the person was to be quarantined for a week.  If at the end of a week, there was no dying hair or deepening of the scaliness, and it had not spread, they were to shave around the area and wait another seven days.  If it had still not spread or gotten deeper, there was no infection and the person just needed to wash his clothes before going out into the public. 

“But if the scall spread much in the skin after his cleansing; Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not seek for yellow hair; he is unclean.  But if the scall be in his sight at a stay, and that there is black hair grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.”(Leviticus 13:35-37)

If the rash began to spread or get worse, it was obviously still there, and there was no need to wait for the hair to begin to die.  If it didn’t spread or get worse, and the hair began to grow again, the disease was dead and the there was no danger.

“If a man also or a woman have in the skin of their flesh bright spots, even white bright spots; Then the priest shall look: and, behold, if the bright spots in the skin of their flesh be darkish white; it is a freckled spot that groweth in the skin; he is clean.” (Leviticus 13:38-39)

Spots that had a slightly different color but were not otherwise different from the surrounding skin, such as age spots, were not infectious and called for no special treatment.

“And the man whose hair is fallen off his head, he is bald; yet is he clean.  And he that hath his hair fallen off from the part of his head toward his face, he is forehead bald: yet is he clean.” (Leviticus 13:40-41)

Baldness did not indicate a problem, whether it involved the loss of all the hair or just a receding hairline.  It was not contagious.

“And if there be in the bald head, or bald forehead, a white reddish sore; it is a leprosy sprung up in his bald head, or his bald forehead.  Then the priest shall look upon it: and, behold, if the rising of the sore be white reddish in his bald head, or in his bald forehead, as the leprosy appeareth in the skin of the flesh; He is a leprous man, he is unclean: the priest shall pronounce him utterly unclean; his plague is in his head.” (Leviticus 13:42-44) 

Sores on the head were to be examined just like sores anywhere else.  If infection was detected, since it was on his head where it would be readily spread and hard to control, the person was considered infectious.

“And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.  All the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.” (Leviticus 13:45-46)

A person who had a contagious infection was to keep his head uncovered, and wear torn clothes to get people’s attention.  He was also wear a cloth like a hospital mask and warn those he came in contact with of the danger.  He demonstrated his concern for other people by ensuring they were not knowingly placed in danger, even though it might be embarrassing to him.

“The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment; Whether it be in the warp, or woof; of linen, or of woollen; whether in a skin, or in any thing made of skin; And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of skin; it is a plague of leprosy, and shall be showed unto the priest: And the priest shall look upon the plague, and shut up it that hath the plague seven days: 

And he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in a skin, or in any work that is made of skin; the plague is a fretting leprosy; it is unclean.  He shall therefore burn that garment, whether warp or woof, in woollen or in linen, or any thing of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.” (Leviticus 13:47-52)

Clothing and bedding, especially of natural fibers can sometimes harbor the pathogens which cause infection.   Modern hospitals use disposable bandages and pads to absorb discharge from sores and infections.  In those days cloth and leather were expensive and were not usually considered disposable.  Any piece of cloth or leather exhibiting a reddish or greenish stain from discharge from a wound was to be shown to the priest.

The priest was to set the item aside and reexamine it after seven days.  If the stain spread. It indicated the pathogen was still alive and the item was to be burned to ensure it would not be reused.

 “And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in any thing of skin; Then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more: And the priest shall look on the plague, after that it is washed: and, behold, if the plague have not changed his colour, and the plague be not spread; it is unclean; thou shalt burn it in the fire; it is fret inward, whether it be bare within or without.” (Leviticus 13:53-55)

If the stain had not spread after seven days,  the cloth or leather was to be washed, and not used for seven more days.  If the stain had not changed color or washed out, even though it had not spread, they were to burn the cloth as the infection was still alive and the article was not safe to use as it would not be possible to tell how far it might have spread.

“And if the priest look, and, behold, the plague be somewhat dark after the washing of it; then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof: And if it appear still in the garment, either in the warp, or in the woof, or in any thing of skin; it is a spreading plague: thou shalt burn that wherein the plague is with fire.” (Leviticus 13:56-57) 

If the washing caused the stain to change color but did not wash out completely, that part of the cloth or leather was to be cut out and disposed of but the rest of the material was considered safe.   If the stain showed up elsewhere, they were to burn the entire item.

“And the garment, either warp, or woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.” (Leviticus 13:58) 

Even if the item seemed to be safe, it was to be washed again before being used as a precaution.

“This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean.” (Leviticus 13:59)

It was not until the late 1800’s or early 1900’s that doctors realized that infected bedding and bandages spread infection to other patients.  As a result, more than half of the people treated for wounds in hospitals died of infections prior to World War I.   Joseph Lister’s discoveries changed that, recommending the very things God had commanded Israel more than three thousand years before.  Think of the lives that would have been saved if doctors had taken God’s command seriously rather than as mere superstition.

Identifying Potentially Contagious Infections

Leviticus 13:1-28

Leprosy has never been common in the United States, although at one time there were a few leper colonies to deal with those who had emigrated.  A laboratory in Louisiana used armadillos for research into leprosy for a while, and most cases today are a result of some of the test animals escaping.  Consequently, it is hard for most Americans to see leprosy as a serious threat, but in that region, and at that time it was a major health hazard, with no known cure.

To most people today, leprosy is a specific disease, but the Hebrew word used refers to a broad range types of infections including boils, gangrene, the disease we call leprosy, and the flesh eating bacteria that occasionally appears in modern hospitals.  The laws given here were for the purpose of differentiating between those which were contagious and those which were not, to protect those who were not infected and prevent the spread of disease.  

“And the LORD spake unto Moses and Aaron, saying, 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: 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.” (Leviticus 13:1-3) 

A swelling, an unexplained scab or a discoloration on one’s skin, and especially if didn’t look quite natural should be examined by a priest to see if it was a problem, just as doctors today recommend having such things today examined to catch cancer early.
If the hair in the area had changed color or the discoloration seemed to go below the surface, it was an infection, and not just an age spot..

“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: 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: 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.” (Leviticus 13:4-6) 

A pale spot that appeared to just be on the surface and had no discoloration of the hairs was to be quarantined for a week for observation.  If the spot had not spread he was to remain in isolation for another week.  If after two weeks, the area was starting to return to normal color and was not spreading, it was just a scabbed over area that was healing naturally.  There was no infection and all the person needed to do was wash his clothes after two weeks of isolation.

“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: And if the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him unclean: it is a leprosy.” (Leviticus 13:7-8)

If the scab seemed to spread after being declared uninfected, the person should return to the priest for reexamination.  If the priest determined that it was spreading there was infection present.

“When the plague of leprosy is in a man, then he shall be brought unto the priest; 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; 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.” (Leviticus 13:9-11) 

If a person had an open wound with swelling and discolored flesh or the hair was turning white, there was no need to shut him up for observation to see if an infection developed.  He obviously had a well developed infection.

“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; 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. 

But when raw flesh appeareth in him, he shall be unclean.  And the priest shall see the raw flesh, and pronounce him to be unclean: for the raw flesh is unclean: it is a leprosy. 

Or if the raw flesh turn again, and be changed unto white, he shall come unto the priest; 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.” (Leviticus 13:12-17) 

If the infection caused the loss of pigmentation over the whole body but the skin was intact, and the person was healthy, it indicated the infection was no longer spreading and would not infect others.  Open flesh wounds indicated the infection was still dangerous.  If it healed back up, and showed no more discoloration the person could be considered safe to be around.

“The flesh also, in which, even in the skin thereof, was a boil, and is healed, And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be showed to the priest; And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil. 

But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days: And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague.  But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean.” (Leviticus 13:18-23)

Blisters and boils were fairly common and usually healed with no major problems.  Swelling or discoloration where a boil had been indicated a possible infection and was to be checked by a priest.  If the discoloration appeared to go beyond the surface or the hair had lost it’s color an infection was present.  If the hair had not changed color or the flesh appeared to be regaining the natural pigmentation, the person was to be observed for a week.  If the discoloration spread there was an infection, but if it didn’t, the boil just hadn’t healed yet.  

“Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy. 

But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days: And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.  And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.” (Leviticus 13:24-28)

Any open wound that seemed excessively hot or was discolored was to be checked by the priest for discolored hair, indicating infection.  If the hair had not changed color, or the discoloration looked like a normal wound healing, they were to shut the person up for observation for a week.  If the discoloration didn’t spread or appeared to be healing it was just inflammation causing the heat, rather than an infection.  Inflammation is a natural response to injury, and does not necessarily indicate infection.

These guidelines provided a practical way of identifying potentially dangerous contagious infections for people who were not trained doctors..