Leviticus 15:2
"Say to the Israelites, 'When any man has a bodily discharge, the discharge is unclean.
Speak to the Israelites
This phrase underscores the direct communication between God and His chosen people, the Israelites. The Hebrew word for "speak" is "דַּבֵּר" (daber), which implies a command or authoritative instruction. This highlights the importance of the message being conveyed. The Israelites, as God's covenant people, were to live according to His statutes, setting them apart from other nations. This divine instruction emphasizes the communal and covenantal relationship between God and Israel, where God provides guidance for holy living.

and tell them
The phrase "tell them" reinforces the responsibility of Moses as a mediator between God and the people. The Hebrew root "אָמַר" (amar) suggests a declaration or proclamation. This is not merely a suggestion but a directive that requires attention and obedience. It reflects the seriousness with which God views the purity and holiness of His people, ensuring that they understand the implications of His laws.

When any man
This phrase indicates the universality of the law, applying to every individual within the community. The Hebrew word "אִישׁ" (ish) for "man" is often used generically to refer to a person, emphasizing that the law is not limited by social status or position. It underscores the personal responsibility each individual has in maintaining purity and adhering to God's commandments.

has a bodily discharge
The term "bodily discharge" refers to any abnormal flow from the body, which in the context of Levitical law, is considered a source of impurity. The Hebrew word "זוֹב" (zov) is used here, which can denote a variety of discharges, often associated with illness or infection. This reflects the ancient understanding of health and hygiene, where physical cleanliness was closely linked to spiritual purity. The regulation of bodily discharges served both a practical purpose in preventing disease and a symbolic purpose in teaching the Israelites about the nature of sin and impurity.

the discharge is unclean
The declaration of the discharge as "unclean" is significant in the Levitical context. The Hebrew word "טָמֵא" (tamei) means ritually impure or defiled. This concept of uncleanness is central to the holiness code in Leviticus, where physical conditions often symbolize spiritual realities. The state of being unclean required separation from the community and specific rituals for purification, illustrating the need for holiness and the separation from sin. It serves as a reminder of the pervasive nature of sin and the need for God's intervention to restore purity and fellowship with Him.

Persons / Places / Events
1. The Israelites
The chosen people of God, to whom the laws of purity and holiness were given. They are the primary audience of the instructions in Leviticus.

2. Moses
The prophet and leader of the Israelites, who received the laws from God and communicated them to the people.

3. Bodily Discharge
Refers to any abnormal bodily fluid discharge, which in the context of Leviticus, renders a person ceremonially unclean.

4. The Tabernacle
The dwelling place of God among the Israelites, where purity laws were especially significant to maintain holiness.

5. Priests
The mediators between God and the Israelites, responsible for teaching and enforcing the laws of purity.
Teaching Points
Understanding Holiness
The laws in Leviticus highlight the holiness of God and the need for His people to be set apart. This calls us to live lives that reflect God's purity and righteousness.

The Impact of Sin
Just as a bodily discharge made one unclean, sin separates us from God. We must be vigilant in confessing and repenting to maintain our spiritual purity.

The Role of Community
The Israelites were responsible for maintaining the purity of the community. Similarly, we are called to support one another in our spiritual journeys, encouraging holiness and accountability.

Christ's Fulfillment of the Law
Jesus' ministry demonstrated the fulfillment of the law, offering cleansing and restoration to those deemed unclean. We find our ultimate purification in Him.

Practical Purity
While the specific laws of Leviticus may not apply today, the principle of living a life that honors God remains. We should strive for purity in thought, word, and deed.
Bible Study Questions
1. How does the concept of ceremonial uncleanness in Leviticus 15:2 relate to our understanding of sin and separation from God today?

2. In what ways can we apply the principles of community responsibility for purity in our modern church settings?

3. How does the account of the woman with the issue of blood in Mark 5:25-34 illustrate the personal and communal impact of being considered unclean?

4. What are some practical steps we can take to pursue holiness in our daily lives, in light of the teachings of Leviticus?

5. How does the cleansing work of Christ, as described in Hebrews 10:22, transform our approach to purity and holiness compared to the Old Testament laws?
Connections to Other Scriptures
Leviticus 11-15
These chapters provide a broader context for the laws of purity, including dietary laws, skin diseases, and other bodily discharges.

Numbers 5:2-3
This passage also addresses the removal of unclean individuals from the camp, emphasizing the importance of purity in the community.

Mark 5:25-34
The account of the woman with the issue of blood highlights the social and religious implications of being unclean and the power of Jesus to cleanse and heal.

Hebrews 10:22
This verse speaks to the spiritual cleansing available through Christ, contrasting the ceremonial cleansing of the Old Testament.
Personal PurityW. Clarkson Leviticus 15:1-33
Secret SinsR.M. Edgar Leviticus 15:1-33
UncleannessJ.A. Macdonald Leviticus 15:1-33
Atonement Required for Secret SinsA. A. Bonar.Leviticus 15:2-33
Beware of Contact with Sinful PersonsBiblioth. BiblLeviticus 15:2-33
Cleanliness a Religious DutC. Clemance, D. D.Leviticus 15:2-33
Human Nature UncleanC. H. Mackintosh.Leviticus 15:2-33
Impurity a Contagious EvilW. Clarkson.Leviticus 15:2-33
Plain Speaking on the Subject of PurityJ. M. Gibson, D. D.Leviticus 15:2-33
Purity RequiredJ. M. Gibson, D. D.Leviticus 15:2-33
Secret UncleannessJ. A. Seiss, D. D.Leviticus 15:2-33
The Secret Flow of Sin from the Natural HeartA. A. Bonar.Leviticus 15:2-33
People
Aaron, Israelites, Moses
Places
Teman
Topics
Bodily, Body, Discharge, Flesh, Flow, Flux, Israelites, Issue, Running, Sons, Speak, Unclean
Dictionary of Bible Themes
Leviticus 15:2

     8269   holiness, separation from worldly

Leviticus 15:1-2

     8325   purity, nature of

Leviticus 15:1-15

     7416   purification

Leviticus 15:1-17

     7348   defilement

Leviticus 15:1-27

     5145   clothing

Leviticus 15:1-33

     5298   doctors

Leviticus 15:2-13

     7478   washing

Library
The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jairus' Daughter and the Invalid Woman.
(Capernaum, Same Day as Last.) ^A Matt. IX. 18-26; ^B Mark V. 22-43; ^C Luke VIII. 41-56. ^c 41 And ^a 18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { ^b cometh} ^c a man named Jairus, { ^b Jairus by name;} ^c and he was a ruler { ^b one of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men--Matt. xix. 16-22; Luke xviii. 18-23], and seeing
J. W. McGarvey—The Four-Fold Gospel

That the Ruler Should be Discreet in Keeping Silence, Profitable in Speech.
The ruler should be discreet in keeping silence, profitable in speech; lest he either utter what ought to be suppressed or suppress what he ought to utter. For, as incautious speaking leads into error, so indiscreet silence leaves in error those who might have been instructed. For often improvident rulers, fearing to lose human favour, shrink timidly from speaking freely the things that are right; and, according to the voice of the Truth (Joh. x. 12), serve unto the custody of the flock by no means
Leo the Great—Writings of Leo the Great

Memoir of John Bunyan
THE FIRST PERIOD. THIS GREAT MAN DESCENDED FROM IGNOBLE PARENTS--BORN IN POVERTY--HIS EDUCATION AND EVIL HABITS--FOLLOWS HIS FATHER'S BUSINESS AS A BRAZIER--ENLISTS FOR A SOLDIER--RETURNS FROM THE WARS AND OBTAINS AN AMIABLE, RELIGIOUS WIFE--HER DOWER. 'We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us.'--2 Cor 4:7 'For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord.'--Isaiah 55:8. 'Though ye have lien among the
John Bunyan—The Works of John Bunyan Volumes 1-3

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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