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2 This shall be the law of the leper. Moses now treats of the manner in which those who were cured of leprosy were to be cleansed and restored. Thus far he had shewn whom the priest was to admit into the holy congregation, and account to be clean; he now prescribes the rite of expiation, whereby the people might learn how greatly God abominates the uncleanness, which He commands to be purified by a solemn propitiation; and also that he who is healed may acknowledge that he is rescued from death by God’s special blessing, and may in future be more diligent in seeking to be pure. For there were two parts in the sacrifice here demanded-purification and thanksgiving. But we must ever keep in view the object which I have stated in the last chapter, that the Israelites were instructed by this ceremony to serve God in chastity and purity, and to keep far away from those defilements, whereby religion would be profaned. Since, then, leprosy was a kind of pollution, God was unwilling that those who were cured of it should be received into the holy congregation, ¹³¹³     “Rentrassent au rang de ses enfans;” should be restored to the rank of His children. — Fr. except after the offering of a sacrifice; as if the priest reconciled them after excommunication. It will now be well to discuss the points which are worthy of consideration. The office of cleansing is imposed on the priest; yet he is at the same time forbidden to cleanse any except those who were already pure and clean. In this, on the one hand, God claims for Himself the honor of the cure, lest men should assume it; and also establishes the discipline which He would have to reign in His Church. To make the matter clearer, it belongs to God only to forgive sins; what, then, remains to man, except to be the witness and herald of the grace which He confers? God’s minister can, therefore, absolve none whom God has not before absolved. In sum, absolution is not in the power or will of man: the minister only sustains an inferior part, to endorse God’s judgment, or rather to proclaim God’s sentence. Hence that remarkable expression of Isaiah, “I, even I, am he that blotteth out thy transgressions, O Israel, and none but me.” ¹⁴¹⁴     The words in italics seem to be added paraphrastically by C. (Isaiah 43:25.) In which sense, too, God everywhere promises by the prophets that the people shall be clean, when He shall have cleansed them. Meanwhile, however, this does not prevent those who are called to the office of teaching from purging the uncleanness of the people in a certain peculiar way. For, since faith alone purifies the heart, in so far as it receives the testimony which God proffers by the mouth of man, the minister who testifies that we are reconciled to God, is justly reckoned to take away our pollution. This expiation is still in force, though the ceremony has long ceased to be in use. But, since the spiritual healing, which we receive by faith, proceeds from the mere grace of God, the ministry of man does not at all detract from His glory. Let us, then, remember that these two things are perfectly consistent with each other, that God is the sole author of our purity; and yet that the method, which He uses for our justification, must not on that account be neglected. And this is properly referred to discipline, that whosoever has been once cast out of the holy congregation by public authority, must not be received again except upon professing penitence and a new life. We must observe, too, that this jurisdiction was given to the priests not only on the ground that they represented Christ, but also in respect to the ministry, which we have in common with them.

3 And the priest shall go forth. This is the examination, which was more fully treated of in the last chapter, without which it was not lawful to receive him who had been once rejected. The priest’s command, which is mentioned immediately afterwards, I refer to the Levites, some one of whom probably accompanied the priest to prepare the sacrifice, that thus the priests might only discharge the principal duty. The sum of the rite respecting the two birds tends to this, that the cleansing from leprosy was a kind of resurrection Two birds were placed before their eyes; the liberty of one was purchased by the blood of the other; because the former was not let go until it had been first dipped in the blood and the water; and thus the matter of sprinkling was prepared for the man’s purification. The sevenfold repetition was intended to impress more deeply on men’s memories a continual meditation on God’s grace; for we know that by this number perfection is often expressed in Scripture. With the same object, he who had been cured shaved his hair, and washed in water. Yet he did not return home on the first day, but on the eighth. Meantime, on the seventh day he shaved his beard, and his eyebrows, and all the hair of his head; he washed himself and his garments, and then proceeded to the sacrifice. So difficult is it to accustom men to a serious acknowledgment of the two points, to hold their vice in detestation, and worthily to estimate the grace of God whereby they are delivered.

10. And on the eighth. As infants on the eighth day after they were cleansed from the uncleanness which they had brought from the womb, were grafted into the Church, and made members of it; so now the eighth day is prescribed for the restoration of those who, in the cure that they have received, are as it were born again; for they are accounted dead whom the leprosy had banished from the holy congregation. A sacrifice is therefore appointed which may renew the circumcision that had been in some measure effaced. Now, the meaning of all the things here mentioned is not clear to myself, and I would not have my readers too curious respecting them. Some may be probably accounted for; the right ear, the thumb of the right hand, and the great toe of the right foot, were sprinkled with the blood of the offering, because the leper was restored to the ordinary habits and customs of life, so as to have freedom of walk and action, and free conversational intercourse; for in the ear there is a mutual correspondence between speaking and hearing. The head is anointed, or cleansed with the oil, that nothing impure should remain in his whole body ¹⁵¹⁵     Addition in French, “mais d’esplucher tout par le menu, je ne l’oserois entrependre, et ne voundrois;” but I dare not, and would not undertake to explain the whole in detail. God spare the poor and lowly, and does not compel them to offer the two lambs, lest they should be burdened beyond their means; whence it appears, that sacrifices are not estimated according to their intrinsic value, but according to the pious feeling which disposes each on liberally to offer in proportion to what is given him.

34. When ye be come into the land. Another sort of leprosy is here treated of, as to which we may not unreasonably rejoice that it is now unknown to us. But, as God had honored that people with extraordinary privileges, so it was consistent that their ingratitude should be punished by more severe penalties, if they defiled the gifts in which they excelled. It is not to be wondered at, therefore, that punishments were inflicted upon them, which it fills us with surprise and horror to hear of. It was a sad sight to behold the leprosy invading the human body; but there was something portentous to perceive it affecting their houses also, and driving out the owners and their families; for if they wittingly and voluntarily remained there, the contagion spread to themselves and all their furniture. But, since God marked with public ignominy those whose houses were struck with leprosy, He commands them to confess their guilt, and not only when the evil had made much advance, but when any suspicion of it had begun to exist. It appears, too, from the Law, that some were but lightly chastised: for, if after the priest’s inspection, in seven days the plague did not increase on the scraped walls, the possessor returned to his house. God punished others more severely, and it was necessary that the building should be utterly destroyed, because the pollution was incurable. But, although these were tokens of God’s wrath, yet, inexpiating the uncleanness, He exercised His people in the study of purity; for it was just as if He drove away from approaching His sanctuary those who came from an unclean house. The sense, then, was that. they should each of them diligently endeavor to keep their houses pure, and chaste, and free from every stain. But if, through God’s mercy, the plague ceased, a sacrifice of thanksgiving was to be offered, as for the human beings (who had been healed.) The next chapter, in which general pollutions and their purifications are not treated of, but only one kind of pollution is glanced at, which has reference to fleshly lust, would perhaps be suitably introduced under the Seventh Commandment; but it will presently appear from the context that it must be brought under this head.

58. And the garment. This kind of disease, God, in his infinite clemency, has willed to be unknown to us. He has indeed subjected woolen garments and furs to the ravages of the moth, and vessels of various kinds to rust, and other corruptions; in fact, has surrounded the human race with rottenness, in order that everywhere our eyes should light on the punishment of sin; but what the leprosy of garments may be, is unknown. But its expiation under the Law admonished his ancient people that the must carefully beware of even external uncleanness, so as to cleanse themselves “from all filthiness of the flesh and spirit.” It has appeared to me sufficient to touch upon the sum of the matter, because it would be almost superfluous labor to insist upon the words, although I should be unwilling to condemn the diligence of those who examine these points also; but it is not my purpose to perform the office of the grammarian.