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Leviticus 13:45
Verse
Context
Laws about Skin Diseases
44the man is diseased; he is unclean. The priest must pronounce him unclean because of the infection on his head. 45A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’46As long as he has the infection, he remains unclean. He must live alone in a place outside the camp.
Sermons
Denis Lyle
Jonathan Edwards
Thomas BrooksThomas BrooksDenis LyleSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
His clothes shall be rent, etc. - The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow; his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from Eze 24:17, we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming near him, lest the contagion might be thus communicated and diffused through society; and hence the Targumist render it, Be not ye made unclean! Be not ye made unclean! A caution to others not to come near him.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With regard to the treatment of lepers, the lawgiver prescribed that they should wear mourning costume, rend their clothes, leave the hair of their head in disorder (see at Lev 10:6), keep the beard covered (Eze 24:17, Eze 24:22), and cry "Unclean, unclean," that every one might avoid them for fear of being defiled (Lam 4:15); and as long as the disease lasted they were to dwell apart outside the camp (Num 5:2., Num 12:10., cf. Kg2 15:5; Kg2 7:3), (Note: At the present day there are pest-houses specially set apart for lepers outside the towns. In Jerusalem they are situated against the Zion-gate (see Robinson, Pal. i.p. 364).) a rule which implies that the leper rendered others unclean by contact. From this the Rabbins taught, that by merely entering a house, a leper polluted everything within it (Mishnah, Kelim i. 4; Negaim xiii. 11).
Jamieson-Fausset-Brown Bible Commentary
the leper in whom the plague is, his clothes shall be rent, &c.--The person who was declared affected with the leprosy forthwith exhibited all the tokens of suffering from a heavy calamity. Rending garments and uncovering the head were common signs of mourning. As to "the putting a covering upon the upper lip," that means either wearing a moustache, as the Hebrews used to shave the upper lip [CALMET], or simply keeping a hand over it. All these external marks of grief were intended to proclaim, in addition to his own exclamation "Unclean!" that the person was a leper, whose company every one must shun.
John Gill Bible Commentary
The garments also, that the plague of leprosy is in,.... Whether this sort of leprosy proceeded from natural causes, or was extraordinary and miraculous, and came immediately from the hand of God, and was peculiar to the Jews, and unknown to other nations, is a matter of question; the latter is generally asserted by the Hebrew writers, as Maimonides (e), Abraham Seba (f), and others (g); but others are of opinion, and Abarbinel among the Jews, that it might be by the contact or touch of a leprous person. Indeed it must be owned, as a learned man (h) observes, that the shirts and clothes of a leper must be equally infectious, and more so than any other communication with him; and the purulent matter which adheres thereunto must needs infect; such who put on their clothes; for it may be observed, that it will get between the threads of garments, and stick like glue, and fill them up, and by the acrimony of it corrode the texture itself; so that experience shows that it is very difficult to wash such a garment without a rupture, and the stains are not easily got out: and it must be allowed that garments may be scented by diseases, and become infectious, and carry a disease from place to place, as the plague oftentimes is carried in wool, cotton, silk, or any bale goods; but whether all this amounts to the case before us is still a question. Some indeed have endeavoured to account for it by observing, that wool ill scoured, stuffs kept too long, and some particular tapestries, are subject to worms and moths which eat them, and from hence think it credible, that the leprosy in clothes, and in skins here mentioned, was caused by this sort of vermin; to which, stuffs and works, wrought in wool in hot countries, and in times when arts and manufactures were not carried to the height of perfection as now, might probably be more exposed (i); but this seems not to agree with this leprosy of Moses, which lay not in the garment being eaten, but in the colour and spread of it: whether it be a woollen garment or a linen garment: and, according to the Misnic doctors (k), only wool and linen were defiled by leprosy; Aben Ezra indeed says, that the reason why no mention is made of silk and cotton is because the Scripture speaks of what was found (then in use), as in Exo 23:5; wherefore, according to him, woollen and linen are put for all other garments; though, he adds, or it may be the leprosy does not happen to anything but wool and linen; however, it is allowed, as Ben Gersom observes, that when the greatest part of the cloth is made of wool or linen, it was defiled by it: the Jewish canon is, if the greatest part is of camels hair, it is not defiled; but if the greatest part is of sheep, it is; and if half to half (or equal) it is defiled; and so flax, and hemp mixed together (l); the same rule is to be observed concerning them. (e) Hilchot Tumaat Tzarat, c. 16. sect. 10. (f) Tzeror Hammor, fol. 99. 3. (g) Ramban, Bechai, Isaac Arama, & alii, apud Muisium in loc. (h) Scheuchzer. Physica Sacra, vol. 2. p. 326. (i) Calmet's Dictionary, in the word "Leper". (k) Misn. Celaim, c. 9. sect, 1. (l) Ib. Negaim, c. 11. sect. 2.
Tyndale Open Study Notes
13:45 Tearing one’s clothing, letting one’s hair go uncombed, and covering the mouth were common ways of expressing mourning (10:6). • The cry of Unclean! Unclean! denoted social unacceptability as much as a health threat. It warned others that the individual’s skin disorder could be contagious and that holy things should not touch the unclean person.
Leviticus 13:45
Laws about Skin Diseases
44the man is diseased; he is unclean. The priest must pronounce him unclean because of the infection on his head. 45A diseased person must wear torn clothes and let his hair hang loose, and he must cover his mouth and cry out, ‘Unclean, unclean!’46As long as he has the infection, he remains unclean. He must live alone in a place outside the camp.
- Scripture
- Sermons
- Commentary
A Most Unlikely Evangelist
By Denis Lyle0GEN 18:14GEN 50:20LEV 13:45DEU 6:71SA 2:201KI 20:1PSA 121:4ISA 24:15ROM 8:28HEB 1:1Denis Lyle preaches about the story of a most unlikely evangelist, a little maid in Naaman's house, who despite being a captive, displayed unwavering faith, compassion, and confidence in God, leading to the supernatural recovery of Naaman from leprosy and his conversion to the true and living God. The sermon emphasizes that God does not require a specific mold for those He uses, but rather looks at the heart and faith of individuals, showcasing His infinite variety and unique purposes for each person.
That Comforts and Joys Seem to Follow Awakenings and Convictions of Conscience, in a Certain Order, Is No Sign
By Jonathan Edwards0GEN 15:12EXO 2:23LEV 13:45DEU 32:36JER 3:23MAT 8:24MAT 15:22LUK 8:432CO 1:8Jonathan Edwards preaches about the process of salvation, emphasizing that before God delivers individuals from sin, they must first have a deep sense of the evil they are being saved from. This includes experiencing distress, helplessness, and a realization of their need for God's mercy. Edwards highlights that God often leads people through a 'wilderness' of distress before bringing them to a place of deliverance and joy. He also discusses how God's manifestations to believers often involve a progression from terror to comfort, as seen in various biblical examples.
One Sin Allowed, Wallowed and Tumbled In
By Thomas Brooks0SinHolinessLEV 13:45JAS 2:10Thomas Brooks emphasizes the grave danger of allowing even one sin to persist in our lives, equating it to gross hypocrisy. He illustrates how one sin can lead to the loss of glory, dignity, and ultimately, the presence of God, much like a single leprous spot can render a person unclean. Brooks warns that indulging in one sin can lead to eternal misery and separation from God's blessings, drawing parallels to historical examples of loss due to singular actions. He concludes with a poignant reminder that the cost of one sin can be the forfeiture of a heavenly kingdom, urging listeners to seek complete purity.
A Devil in an Angel's Dress
By Thomas Brooks0IdolatryTrue RepentanceLEV 13:45ISA 30:22EZK 18:30Thomas Brooks emphasizes the necessity of true repentance, which involves turning away from every sin, not just some. He illustrates that partial repentance, like that of Herod and Judas, leads to spiritual ruin, as even one unrepented sin can corrupt the soul. Brooks argues that just as a leper is defined by a single spot, so too is a sinner defined by any unconfessed sin. The penitent must actively seek to crucify all sins and idols in their life to find true healing and restoration. Ultimately, the sermon calls for a complete and thorough renunciation of all that stands against God’s glory.
Naaman the Leper
By Denis Lyle0LEV 13:452KI 5:1MRK 7:21JHN 14:15EPH 2:8Denis Lyle preaches about the story of Naaman from 2 Kings 5:1-19, drawing parallels between Naaman's physical cleansing from leprosy and the spiritual cleansing from sin that believers experience through God's remedy. Naaman, a successful and respected man, had a hidden tragedy of leprosy, symbolizing how many people hide their spiritual disease of sin beneath worldly success. The sermon emphasizes the commonality of sin in all people and the need for true cleansing through God's prescribed remedy, not through human theories or efforts.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
His clothes shall be rent, etc. - The leprous person is required to be as one that mourned for the dead, or for some great and public calamity. He was to have his clothes rent in token of extreme sorrow; his head was to be made bare, the ordinary bonnet or turban being omitted; and he was to have a covering upon his upper lip, his jaws being tied up With a linen cloth, after the same manner in which the Jews bind up the dead, which custom is still observed among the Jews in Barbary on funeral occasions: a custom which, from Eze 24:17, we learn had prevailed very anciently among the Jews in Palestine. He was also to cry, Unclean, unclean, in order to prevent any person from coming near him, lest the contagion might be thus communicated and diffused through society; and hence the Targumist render it, Be not ye made unclean! Be not ye made unclean! A caution to others not to come near him.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
With regard to the treatment of lepers, the lawgiver prescribed that they should wear mourning costume, rend their clothes, leave the hair of their head in disorder (see at Lev 10:6), keep the beard covered (Eze 24:17, Eze 24:22), and cry "Unclean, unclean," that every one might avoid them for fear of being defiled (Lam 4:15); and as long as the disease lasted they were to dwell apart outside the camp (Num 5:2., Num 12:10., cf. Kg2 15:5; Kg2 7:3), (Note: At the present day there are pest-houses specially set apart for lepers outside the towns. In Jerusalem they are situated against the Zion-gate (see Robinson, Pal. i.p. 364).) a rule which implies that the leper rendered others unclean by contact. From this the Rabbins taught, that by merely entering a house, a leper polluted everything within it (Mishnah, Kelim i. 4; Negaim xiii. 11).
Jamieson-Fausset-Brown Bible Commentary
the leper in whom the plague is, his clothes shall be rent, &c.--The person who was declared affected with the leprosy forthwith exhibited all the tokens of suffering from a heavy calamity. Rending garments and uncovering the head were common signs of mourning. As to "the putting a covering upon the upper lip," that means either wearing a moustache, as the Hebrews used to shave the upper lip [CALMET], or simply keeping a hand over it. All these external marks of grief were intended to proclaim, in addition to his own exclamation "Unclean!" that the person was a leper, whose company every one must shun.
John Gill Bible Commentary
The garments also, that the plague of leprosy is in,.... Whether this sort of leprosy proceeded from natural causes, or was extraordinary and miraculous, and came immediately from the hand of God, and was peculiar to the Jews, and unknown to other nations, is a matter of question; the latter is generally asserted by the Hebrew writers, as Maimonides (e), Abraham Seba (f), and others (g); but others are of opinion, and Abarbinel among the Jews, that it might be by the contact or touch of a leprous person. Indeed it must be owned, as a learned man (h) observes, that the shirts and clothes of a leper must be equally infectious, and more so than any other communication with him; and the purulent matter which adheres thereunto must needs infect; such who put on their clothes; for it may be observed, that it will get between the threads of garments, and stick like glue, and fill them up, and by the acrimony of it corrode the texture itself; so that experience shows that it is very difficult to wash such a garment without a rupture, and the stains are not easily got out: and it must be allowed that garments may be scented by diseases, and become infectious, and carry a disease from place to place, as the plague oftentimes is carried in wool, cotton, silk, or any bale goods; but whether all this amounts to the case before us is still a question. Some indeed have endeavoured to account for it by observing, that wool ill scoured, stuffs kept too long, and some particular tapestries, are subject to worms and moths which eat them, and from hence think it credible, that the leprosy in clothes, and in skins here mentioned, was caused by this sort of vermin; to which, stuffs and works, wrought in wool in hot countries, and in times when arts and manufactures were not carried to the height of perfection as now, might probably be more exposed (i); but this seems not to agree with this leprosy of Moses, which lay not in the garment being eaten, but in the colour and spread of it: whether it be a woollen garment or a linen garment: and, according to the Misnic doctors (k), only wool and linen were defiled by leprosy; Aben Ezra indeed says, that the reason why no mention is made of silk and cotton is because the Scripture speaks of what was found (then in use), as in Exo 23:5; wherefore, according to him, woollen and linen are put for all other garments; though, he adds, or it may be the leprosy does not happen to anything but wool and linen; however, it is allowed, as Ben Gersom observes, that when the greatest part of the cloth is made of wool or linen, it was defiled by it: the Jewish canon is, if the greatest part is of camels hair, it is not defiled; but if the greatest part is of sheep, it is; and if half to half (or equal) it is defiled; and so flax, and hemp mixed together (l); the same rule is to be observed concerning them. (e) Hilchot Tumaat Tzarat, c. 16. sect. 10. (f) Tzeror Hammor, fol. 99. 3. (g) Ramban, Bechai, Isaac Arama, & alii, apud Muisium in loc. (h) Scheuchzer. Physica Sacra, vol. 2. p. 326. (i) Calmet's Dictionary, in the word "Leper". (k) Misn. Celaim, c. 9. sect, 1. (l) Ib. Negaim, c. 11. sect. 2.
Tyndale Open Study Notes
13:45 Tearing one’s clothing, letting one’s hair go uncombed, and covering the mouth were common ways of expressing mourning (10:6). • The cry of Unclean! Unclean! denoted social unacceptability as much as a health threat. It warned others that the individual’s skin disorder could be contagious and that holy things should not touch the unclean person.