Leviticus 14:45
It must be torn down with its stones, its timbers, and all its plaster, and taken outside the city to an unclean place.
It must be torn down
This phrase indicates a decisive and complete action. In the Hebrew context, the word for "torn down" (נָתַץ, natats) implies a forceful dismantling. This reflects the seriousness with which God views impurity and sin. The tearing down of a house symbolizes the removal of sin from the community, emphasizing the need for purity and holiness among God's people. Historically, this action would have been a significant loss, indicating the gravity of maintaining spiritual cleanliness.

its stones
Stones in ancient architecture were foundational and represented strength and permanence. The Hebrew word for stones (אֶבֶן, even) is often used metaphorically in Scripture to denote something solid and enduring. The removal of the stones signifies the dismantling of what was once considered strong and reliable, illustrating that even the most established aspects of life must be surrendered if they become tainted by sin.

its timbers
Timbers, or wood (עֵץ, etz), were essential for the structure and support of a building. In biblical symbolism, wood can represent humanity or the earthly nature. The removal of the timbers suggests that every part of our lives, including our human nature, must be examined and purified. This reflects the call for believers to be vigilant in maintaining holiness in all aspects of life.

and all the plaster
Plaster (טִיחַ, tiakh) was used to cover and protect the walls, providing a finished appearance. In a spiritual sense, plaster can represent the outward appearance or facade. The removal of the plaster indicates that superficial coverings or pretenses must be stripped away to address the root of impurity. This calls believers to authenticity and transparency in their walk with God.

and taken outside the city
The act of taking the materials outside the city signifies the removal of impurity from the community. In ancient Israel, the city was a place of communal living and worship, and anything unclean was to be separated from it. This reflects the biblical principle of sanctification, where believers are called to be set apart from sin and to live in a way that honors God.

to an unclean place
The designation of an "unclean place" (מָקוֹם טָמֵא, makom tame) underscores the separation required between holiness and impurity. In the biblical context, unclean places were often associated with death, decay, and separation from God. This serves as a sobering reminder of the consequences of sin and the importance of maintaining spiritual purity. It also points to the hope of redemption, as believers are called to leave behind their old, sinful ways and embrace the new life offered through Christ.

Persons / Places / Events
1. Priest
The priest is responsible for inspecting the house and determining if it is unclean due to mold or mildew.

2. House
Represents the dwelling place of the Israelites, which can become unclean and require purification or destruction.

3. Unclean Place
A designated area outside the city where unclean materials are disposed of, symbolizing separation from the community.
Teaching Points
Holiness and Purity
The destruction of the house symbolizes the seriousness of maintaining purity and holiness in our lives. Just as the Israelites were to remove unclean elements from their midst, Christians are called to remove sin and impurity from their lives.

Community Responsibility
The community's involvement in dealing with unclean houses highlights the importance of accountability and support within the body of Christ. We are called to help one another in maintaining spiritual purity.

Separation from Sin
The act of taking the unclean materials outside the city signifies the need to separate ourselves from sin and its influences. This separation is crucial for maintaining a holy life dedicated to God.

Symbolism of the House
The house can be seen as a metaphor for our lives or bodies, which are temples of the Holy Spirit. Just as the house must be kept clean, so must our lives be kept free from sin.

God's Provision for Restoration
The laws in Leviticus demonstrate God's provision for restoration and cleansing. This points to the ultimate cleansing and restoration available through Jesus Christ.
Bible Study Questions
1. How does the process of dealing with an unclean house in Leviticus 14:45 reflect the importance of holiness in our personal lives?

2. In what ways can the community of believers support each other in maintaining spiritual purity, as seen in the communal responsibility in Leviticus 14?

3. How does the concept of taking unclean materials outside the city relate to the New Testament teachings on separating from sin?

4. What parallels can be drawn between the physical house in Leviticus and the spiritual house mentioned in Hebrews 3:6?

5. How does understanding the original Hebrew context of "unclean" enhance our comprehension of the need for spiritual cleansing in our lives today?
Connections to Other Scriptures
Leviticus 13
Discusses the laws regarding skin diseases and mildew, providing context for the purification process.

1 Corinthians 3:16-17
Relates to the concept of God's temple being holy and the importance of maintaining purity.

Hebrews 3:6
Connects the idea of a house to the spiritual house of God, emphasizing faithfulness and holiness.
The Cleansing of Sin as Illustrated in the Cleansing of the LeperR.M. Edgar Leviticus 14:1-57
Cleansing the Corrupt HouseW. Clarkson Leviticus 14:33-53
Leprosy in a HouseJ.A. Macdonald Leviticus 14:33-57
House LeprosyJ. A. Seiss, D. D.Leviticus 14:34-57
Leprosy of House and GarmentsH. Macmillan, D. D.Leviticus 14:34-57
The Plague in the HouseJ. Reid Howatt.Leviticus 14:34-57
The Way to Remove the PlagueJ. Cumming, D. D.Leviticus 14:34-57
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Break, Broken, Carry, Clay, Forth, House's, Mortar, Outside, Paste, Plaster, Pulled, Stones, Tear, Thereof, Timber, Timbers, Town, Unclean, Wood
Dictionary of Bible Themes
Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:33-53

     5340   house

Leviticus 14:34-57

     4839   mildew

Leviticus 14:39-45

     4366   stones

Leviticus 14:43-47

     7426   ritual washing

Library
November 27. "And the Remnant of the Oil . . . Shall Pour Upon the Head" (Lev. xiv. 18).
"And the remnant of the oil ... shall pour upon the head" (Lev. xiv. 18). In the account of the healing of the Hebrew leper there is a beautiful picture of the touching of his ears, hands and feet, with the redeeming blood and the consecrating oil, as a sign that his powers of understanding, service, and conduct were set apart to God, and divinely endued for the Master's work and will. But after all this, we are significantly told that "the rest of the oil" was to be poured upon his head. The former
Rev. A. B. Simpson—Days of Heaven Upon Earth

The First Stage in the Leper's Cleansing
'And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. 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; 4. 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: 5. And the priest shall command that one of the birds be killed in an earthen
Alexander Maclaren—Expositions of Holy Scripture

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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