---
title: "Commentary Critical and Explanatory on the Whole Bible -  Leviticus 15"
description: "CHAPTER 15   :-. UNCLEANNESS OF
MEN. 2. When any man hath a running
issue—This chapter describes other forms of uncleanness, the
nature of which is suffic"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/leviticus/15"
---

CHAPTER 15

. UNCLEANNESS OF
MEN.

**2. When any man hath a running
issue**—This chapter describes other forms of uncleanness, the
nature of which is sufficiently intelligible in the text without any
explanatory comment. Being the effects of licentiousness, they
properly come within the notice of the legislator, and the very
stringent rules here prescribed, both for the separation of the
person diseased and for avoiding contamination from anything
connected with him, were well calculated not only to prevent
contagion, but to discourage the excesses of licentious indulgence.

**9. what saddle . . . he rideth upon
that hath the issue shall be unclean**—(See on ).

**12. the vessel of earth, that he
toucheth which hath the issue, shall be broken**—It is thought
that the pottery of the Israelites, like the earthenware jars in
which the Egyptians kept their water, was unglazed and consequently
porous, and that it was its porousness which, rendering it extremely
liable to imbibe small particles of impure matter, was the reason why
the vessel touched by an unclean person was ordered to be broken.

**13, 14. then he shall number to
himself seven days for his cleansing**—Like a leprous person he
underwent a week's probation, to make sure he was completely healed.
Then with the sacrifices prescribed, the priest made an atonement for
him, that is, offered the oblations necessary for the removal of his
ceremonial defilement, as well as the typical pardon of his sins.
. UNCLEANNESS OF
WOMEN.

**19. if a woman have an issue**—Though
this, like the leprosy, might be a natural affection, it was
anciently considered contagious and entailed a ceremonial defilement
which typified a moral impurity. This ceremonial defilement had to be
removed by an appointed method of ceremonial expiation, and the
neglect of it subjected any one to the guilt of defiling the
tabernacle, and to death as the penalty of profane temerity.

**31-33. Thus shall ye separate the
children of Israel from their uncleanness**—The divine wisdom was
manifested in inspiring the Israelites with a profound reverence for
holy things; and nothing was more suited to this purpose than to
debar from the tabernacle all who were polluted by any kind of
uncleanness, ceremonial as well as natural, mental as well as
physical. The better to mark out that people as His family, His
servants and priests, dwelling in the camp as in a holy place,
consecrated by His presence and His tabernacle, He required of them
complete purity, and did not allow them to come before Him when
defiled, even by involuntary or secret impurities, as a want of
respect due to His majesty. And when we bear in mind that God was
training a people to live in His presence in some measure as priests
devoted to His service, we shall not consider these rules for the
maintenance of personal purity either too stringent or too minute
([1 Thessalonians 4:4](../../../kjv/1-thessalonians/4/4)).

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