Here's our text, 13 and 1. And the Lord spake unto Moses
and Aaron, saying, When a man shall have in the skin of his
flesh arising a scab or bright spot, and it be the skin of his
flesh like the plague of leprosy, then he shall be brought unto
Aaron the priest, or unto one of his sons the priest, and the
priest shall look on the plague in the skin of his flesh. And when the hair in the plague
is turned white, and the plague in sight be deeper than the skin
of the flesh, it is a plague of leprosy, and the priest shall
look on him and pronounce him unclean. If the bright spot be
white in the skin of the flesh, and in the sight be not deeper
than the skin, and the hair thereof be not turned white, then the
priest shall shut him up that hath the plague seven days. And the priest shall look on
him the seventh day. And behold, if the plague in
his sight be at a stay, and the plague spread not in the skin,
then the priest shall shut him up seven days more. And the priest shall look on
him again the seventh day. And behold, if the plague be
somewhat dark, and the plague spread not in the skin, the priest
shall pronounce him unclean." In other words, it's not a full
blown case of leprosy. It is but a scab, and he shall
wash his clothes and be clean. But if the scab spread much abroad
in the skin, after that he hath seen of the priest for his cleansing,
he shall be seen of the priest again. And if the priest see
that, behold, the scab spreads in the skin, than the priest
shall pronounce him unclean, it is a leprosy." And as I said,
all of chapter 13, all of chapter 14 are a discussion of this matter
of leprosy. Now, as a way of introduction,
since our text is found back under in the book of Leviticus,
let us begin with a short overview of this book as it sets in the
Scripture. It has the name Leviticus, for
in it is set forth the Levitical law for the Levitical priesthood
to follow. Hebrews 7 and 11 makes mention
of that fact. And as Matthew Henry put it,
because it, that is, the book of Leviticus, third in the Scripture,
contains the laws and contains the ordinances which the Levi
priests were to minister among the people and how they were
to be guided in their dealing with the people. Back in the
closing chapters of the book of Exodus is the record of the
designing, of the gathering together of the materials, of the shaping,
the building, and the rearing up of the tabernacle in the wilderness. All of its furnishings are made
and are put in place. It was the place of worship. It was the place where God would
put His typical presence there in the Holy of Holies. It was a typical presence, and
there God dwelled in the tabernacle among the people, and this was
the place of sacrifice and atonement. while in Leviticus is the consecration
of the Levitical priest. The tabernacle is raised up in
the book of Exodus. Now it is time to consecrate
the priest under their service. and instructions are given for
the various offerings and the various sacrifices made for the
sins of the people. And one of those sacrifices was
the great day of atonement, or the yearly atonement, in chapter
16 of the book of Leviticus. Someone has called the ordinances
and the laws that are contained here in Leviticus, quote, the
spiritual statute book of Israel as the congregation of Jehovah,
unquote. Here are the laws and the ordinances
and the sacrifices and the services and such like. But as we look
back upon these things, we must remember that they served as
types and shadows of things that were to come. They were not in
reality the actual things themselves, but they were types and shadows
of that which was to come. They were, as it were, faint
outlines and pictures of good things that were to come, and
that, of course, in connection with the Lord Jesus Christ, His
death, and the preaching of the gospel. It would be given a real
substance in Christ. But here they are types and shadows. And the typical would pass away
with the death of our Lord. Now, the best New Testament book
to put these things in Leviticus in their proper perspective,
of course, is what? Yes, the book of Hebrews without
a question. In Hebrews 9, 9 and 10, Speaking
of the tabernacle and of its services, we read this, which
was a figure, that is, a parable or a type for the time then present
in which were offered both gifts and sacrifices that could not
make him that did the service perfect as pertaining to the
conscience, unquote. It stood only in meets and drinks,
and in outward things. Diverse washings there were that
were connected with the tabernacle. Carnal ordinances were performed
there, imposed until the time of the Reformation, when the
Lord would come and make all things new. Again in Colossians
chapter 2, verse 16 and verse 17, Paul tells these Paul tells
us that these ceremonial laws were shadows of things that were
to come. And the Apostle Peter called
these things in the Council in Acts 15 and verse 10, a yoke
which neither we nor our fathers were able to bear and were not
to be imposed upon the Gentiles. Let's go back to Leviticus now.
and the section in which our text for the day is found. Now, here in chapters 11 through
chapter 15, it is a section, a long section, that contains
the laws of purity and of cleansing. And it has to do with ceremonial
uncleanness and cleansing. For example, as we look in this
section, Chapter 11 contains some dietary laws that were imposed
upon Israel in the old theocracy. These dietary laws made a distinction
between clean and unclean, what could be eaten and what could
not be eaten, in order that they might learn to make a difference
between the clean and the unclean, and between the holy and the
profane in the foods that may or may not be eaten. Some were
reckoned unclean under the law. It taught them that sin defiled,
and it taught them to practice separation and sanctification. And you'll see that in verse
44 through 47 of that chapter. This helps us to understand some
things in the New Testament. For example, if you read in Romans
14 and verse 17, where Paul said, the kingdom of God is not meat
and drink. You read again in 1 Corinthians
8 and verse 8, meat commends us not to God. And then in 1
Timothy 4, And verse 4, Paul writes, every creature of God
is good and nothing to be refused if it is received with prayer
and thanksgiving. So that dietary distinction law
has been abolished in Christ. I can eat a rattlesnake if I
want to. Then in chapter 12 of Leviticus
is a very powerful if yet typical decoration of original sin. Here is a typical picture of
original sin. That we are born in sin, that
we bring depravity with us into the world. The Jewish wife, under
this law, was reckoned ceremonially unclean after the birth of a
child, and reckoned ceremonially unclean during the days of her
separation. And during that time, she could
touch no hallowed thing. She could not enter into the
sanctuary. And then after these days, the
priest was to offer up a sacrifice in her behalf, a lamb if she
could afford it, and two pigeons if they were in meager circumstances. And then in verse 8 of that chapter,
after making an atonement, after the prescribed days, she was
ceremonially clean again and could resume the spiritual activity. For such sacrifices, according
to Hebrews 9 and 13, sanctify to the purifying of the flesh. and of the flesh only. Coming
now to chapter 13, we're in our text line. We have one of the
clearest types of sin to be found anywhere in the Old Testament
as to its vileness and power to work harm and to bring even
death, its progression, how it progresses within, and its final
end which in many or most cases was certain death. Thankfully,
this physical disease is rare today, especially in what we
call developed country. But in what we might call Bible
times or in Bible places, it was a common thing. And you please
will notice from our text that under the ceremonial law, It
was handled in a special way as opposed to other diseases
that they might contract. There is the case of Naaman. We're going to look at him in
the second service, who's having leprosy, spoiled all else that
he had accomplished in his life. All that he had going for him
was spoiled by the fact that he became a leper. His being
a Gentile and cursed by that awful, awful disease. And sometimes
it is inflicted by God as a judgment. As upon the king, 2 Kings 15,
verse 5, Amaziah was a leper unto the day of his death. So
was Uzziah, 2 Chronicles 26, 16 through verse 21. Smitten he was for transgressing
against God, for going into the temple to burn incense there
upon the altar. And God smote him with leprosy,
and it lasted until the day of his death. In Numbers chapter
12, Miriam was made leprous for speaking out against Moses because
of the Ethiopian wife that he had taken. Also, Gehazi, the
servant of Elisha in 2 Kings, was smitten with leprosy for
his covetousness and his disobedience. Now as for leprosy being a type
of sin in the book of Leviticus, perhaps One of the best books
to be ever written or commentary on the book of Leviticus is that
one by A. A. Bonar. It has been of long
endurance and abides still today. But Bonar wrote this concerning
leprosy, and I quote, The Lord sent forth such a disease on
earth after the fall to form, it would seem, a type of sin. the workings of leprosy seem
appointed by him on purpose to show for sin in all of its features."
The words of Bonar. And this seems to be confirmed
by the way that sin's corruption, by the way that depravity is
described in the Scripture, particularly in the Old Testament, in a way
reminiscent of leprosy. Here are a few passages of Scripture
describing sin, and when the Jew heard it, he must think in
his mind of leprosy. In Psalms 38, verses 5-7, David
says this, My wounds stink and are corrupt because of my foolishness. My loins are filled with a loathsome
disease, and there is no soundness in my flesh." Speaking metaphorically
of the corruption of sin. Hear the statesman prophet. Yes, the statesman patriot prophet
Isaiah. Chapter 1, verse 5 and 6 this
time, quote, The whole head is sick, the whole heart is faint
from the sole of the foot, even unto the head there is no soundness
in it, but wounds and bruises and putrefying sores that have
not been closed nor bound up, neither mollified with ointment."
And the margin, as you notice, has oil. Now these and other
like verses do describe using the metaphor and the image taken
from the disease of leprosy. For as leprosy may have begun
in a small spot, perhaps somewhere on the hand or on the arm, even
if its progress is slow, and sometimes it was, and then for
a time it may bring great pain an awful discomfort. And yet,
in its latter stage, it does horribly disfigure the face and
the body all about a person. The flesh becomes putrid. The flesh has oozing sores and
odor. And some have told of limbs that
have actually fallen off at a particular joint. Then, having reached into
the vital organs it terminates in death of that individual. So we can see that leprosy represents
a pretty good metaphor or type of sin. Now the point in Isaiah
1, that passage we read, is this. They were incorrigibly sinful. Nothing worked to bring them
to repentance and to righteousness. No remedy worked. to reform them,
just as leprosy resists all treatments and all attempts to cleanse it
or to clear it away, while so often fatal. And only the very
power of God could cleanse away the leprosy of a person. It would and will terminate in
death except God intervene in a gracious way. Just as once
either sin or leprosy have gotten so much of a start in an individual,
there is no cure for them apart from the power, the mercy, and
the goodness of God. And in its mysterious appearing,
just appearing there somewhere upon the flesh, then diffusing
itself throughout or over the body. It is, as Lange's commentary
called it, quote, a speaking picture of sin, unquote. Yes, a speaking picture of sin. On our text here in Leviticus
chapter 13, and I would like to share with you an observation
I found in the commentaries of Matthew Henry. He said, and I
quote, scarcely any one thing in all of the Levitical law takes
up so much room as this, unquote. In other words, so much time
and space is dealt to the matter of leprosy that we ought to set
up and pay attention. Indeed, All of chapter 13. All of chapter 14 are a setting
forth of the law of leprosy. Chapter 14 and verse 57. And they are long chapters. And if you read them, you will
find that it covers almost every contingent, every kind, and every
consideration of leprosy. And then what was to be done
is set out in chapter 13 and 14. How one is either declared
cleansed or one is separated out into the leper colony to
remain there in a separate place. Now, pardon, if you will, a slight
digression, but as we said, chapter 11 through chapter 15 concerns
the law of purity And each discussion has basically the same conclusion
put to the end of it. In each one of those places,
when the discussion is done, basically the same conclusion
is given. For example, chapter 11, the
law of food, and there in verse 46 and 47, it says this, this
is the law of beasts. To make a difference between
the unclean and the clean, the beast that may be eaten, the
beast that may not be eaten. Then in chapter 12, where you
have that discussion regulating childbirth and picturing or typifying
original sin, you find in verse 7 and the last part, this is
the law for her that is born a male or a female. Then chapter 13 and 14, regarding
leprosy, and it is summed up over in chapter 14, and I'm going
to turn and read there, verse 54 through verse 57. 54 through 57. This is the law of all manner
of the plague of leprosy and scall, and for the leprosy of
a garment and of a house, for a rising, for a scab, for a bright
spot to teach them when it is unclean, and when it is clean,
this is the law of leprosy. Then quickly, chapter 15 deals
with particular defilements of men and of women, particularly
in flowing issues. In verse 32 and verse 33, This
is the law of issues with men and women. And could then we,
and they say with Paul, I know that in my flesh dwells no good
thing. Has this not taught us this lesson
that Paul seems so nonchalantly to set forth in the New Testament? In my flesh there dwells no good
thing. But in chapter 13, verse 2, these
three signs of the presence of leprosy are given. Perhaps in
the beginning, or the early stages of leprosy. But leprosy, nonetheless,
it was in its small beginning. And we notice that those three
signs were, number one, arising of the skin of the flesh, that
is, perhaps a swelling, a swelled place, raised flesh. Secondly,
a scab, or some might call it, in other places, a skull. And
three, a bright spot, an unusual, abnormal bright spot. Maybe some
eruption then would begin to come through these places upon the flesh of an individual. But look at verse 2 and the last
part. Such as exhibited, these symptoms
were suspected of having leprosy. And being suspected, they were
brought, now watch this, not to the physician, not to the
druggist, not to the apothecary, but to the priest, the priest
of God, Aaron, or one of his sons, and they being duly trained
in the spotting and recognizing of leprosy in these forms, then
were to make a determination by looking at the discolorings
upon the skin of an individual. Verse 3, And if it be so, to
pronounce that person unclean, and in the case of full-blown
leprosy, verse 44, He is a leprous man. He is unclean. The priests shall pronounce him
utterly unclean. Look at verse 45, Such a leper
was to put a covering on his upper lip. I think we used to
call this a blab, but when we put it on a calf. But anyway,
he was to put a covering on his upper lip, and as any drew near,
or he passed near, He was to cry out, unclean, unclean, unclean. How humbling was that! Any others
came near, He was to cry unto them unclean. Verse 46, He shall
be defiled and dwell outside of the camp. This next is a little
off the subject, but let's remember, if we can, that the priests were
to be without any physical blemish. It was the law of God that the
Levitical priesthood be without any physical blemish whatsoever. Their physical bodies were to
be outwardly without blemish or spot. They were to be a type
of the impeccability of our Lord and Savior Jesus Christ. Leviticus 21, 16 through verse
21 declares that any outward blemish disqualified the Levitical
priest from serving at the altar. Now, he could eat the bread of
God, he could have a sustenance, but he could not serve about
the altar. And he could not enter within
the veil and perform the ceremonies that were there. That's Leviticus
21, 16 through verse 21. And in that passage there are
at least five times that the word blemish is mentioned in
regard to the Levitical priest. And then here the connection
that is made. In Leviticus chapter 21 and verse
23, "...only he shall not go in unto the veil, nor come near
the altar, because he has a blemish, that he profane not my sanctuaries,
for I the Lord do sanctify them." Now, the reason a priest with
a blemish could not serve the altar and the bread of life,
or enter into the veil, was because the priest would defile the sanctuary
entering in. That is, ceremonially defile
the sanctuary. Why were these prohibitions put
into the law? Let us also remember the same
rule applied to the sacrifices. The priests were to be without
any physical deformity, but the sacrifices also were to be perfect
specimens of their series. That the beasts were sacrificed
were to be as nearly perfect as was possible to obtain. You see that in Leviticus chapter
22 and verse 17 through 24. You see it again in Malachi. the last book of the Old Testament,
chapter 1, verse 7 and verse 8. Leviticus 22, 21 says, quote,
It shall be perfect to be accepted. There shall be no blemish therein. Now as for the priests, their
outward blemishes were symbols of the moral depravity of the
race. While those without spot and
without blemish were types of the impeccability of our Lord
and Savior, Jesus Christ. And by the way, remember how
Peter describes our Lord. 1 Peter 1, verse 19, describes
the Lord this way, quote, "...without blemish or without spot." That
definitely is Old Testament terminology. that he is, in Hebrews 7 and
verse 26, holy, harmless, undefiled, and separate from sinners. And
this talks not just of the outward looks of our Lord, but of His
moral purity. You remember what Paul said in
1 Timothy 3 and verse 2, playing off of this, quote, must be blameless."
They that are overseers. For a corrupt minister is a stain
both upon the Christian religion, on the holy name of God and of
Christ, and is a stumbling block to many in the world below. But let's go back to the idea
that leprosy was in some way a type of sin. We consider Isaiah
53, 4 and 5. We consider Matthew 8, 16 and
17. And as John Brown wrote in his
commentary at Isaiah 53 and verse 5, quote, sin is often in the
Scripture represented as a disease, unquote. Now, I doubt that the
brother meant what some mean today. When they talk about wicked
acts and such, such must have mental problems. Somebody's just
sick. I mean, they're looking at psychology
for the answer rather than human depravity. And in keeping with
the statement that sin is often represented under the typology
of leprosy, while on the other hand, freedom from And forgiveness
of sin is also expressed in unique terms, such as healed, cleansed. Our sins are forgiven. We are
cleansed. We are purged. We are made whole. Those words also having a connection
unto leprosy as a type. Even so, deliverance then from
leprosy is called being cleansed, while the leper was unclean,
while he was infected." Leviticus 13 and 3 pronounce him unclean. Unclean by the ceremonial law,
that is. But when the three symptoms had
not spread after the seven-day examinations by the priest, then
they were to pronounce that individual to be clean. Leviticus 13 four
through six, he was to wash his clothes, all of his clothes,
as a ceremonial act and declared clean. So it was that the disease
of leprosy affords us a type of sin and even a picture of
the features of the working and the nature of sin. In that, it,
like leprosy, spreads corruption through the whole person. Every
member, every limb, every organ eventually became a partaker
of leprosy. No part of the body is spared. And if it is cured by a power
greater than the leper, it works unto death if not cured. Life
is preserved if cured by God. The leper was required to dwell
outside. of the camp. He was to be separated
from the congregation. He was to have no access to the
temple, the altar, or the place of worship. He was cut off from
the fellowship of the people and lived in what is called several
times in the Old Testament, a separate house. And it was required of
the leper that he announce, as he went on his way, unclean. by covering the upper lip and
to forewarn any that might pass near unto him, I am unclean,
I am unclean. Do not draw near, do not touch
me. For any that touch such a leper
were themselves reckoned ceremonially unclean and must go through all
those things that are prescribed for their cure." They were to
keep their distance. Others did avoid them like the
plague. Not that the leper was contagious,
but was ceremonially unclean and ceremonially defiled. J.C. Ryle wrote, there was a special
injunction which Moses left to the people of God. It is found
in Deuteronomy chapter 24, and in the 8th verse of that chapter,
quote, in the plague of leprosy, to observe diligently and do
according to all that the priests and the Levites shall teach you,
as I commanded them, so shall ye observe to do." Remember that
occasion in the New Testament in Luke chapter 17 from verse
11 down through verse 9. There the Lord was entering into
a certain village. And as He was going on His way,
there cried unto Him from a distance ten lepers, who no doubt were
there congregated outside from a distance. And they cry out,
Son of David, have mercy upon us. The leper could not hide
or disguise his leprosy. And neither can the vile sinner
hide his sin from those that are about him. And herein is
leprosy, therefore, another good type of sin in that he, that
is, the sinner, is cut off from the life of God and is dead in
trespasses and sin. and is unclean in the literal
and real sense of the word, and all of his righteousness is as
filthy rags," said Isaiah. And to quote Bonar again, quote,
streams of putrid impurity burst forth out of the soul, unquote. His heart is a cesspool of sin
and iniquity. The heart is deceitful above
all things, and desperately wicked, who can know it?" Jeremiah 17
and verse 9. And being such, Mark 7, 21 through
23, from within, said our Lord, out of the heart of men proceed
evil thoughts adulteries, fornications, murders, theft, covetousness,
wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride,
and foolishness. All these, said the Lord, come
from within and defile the man." Jesus said these things against
the Pharisees who were critical of the disciples when they saw
them eating corn without washing their hands. And they reckoned
that this was a defiling act to the Lord's disciples. The
Lord argued along this line, very logically by the way, the
food eaten with unwashed hands is not able to defile as it did
not enter into the heart or the soul but it entered into the
belly and then went on its way. It is common today to put the
emphasis all upon the outward rather than the inward and the
heart of man. Because of this way of thinking,
that only outward things are they that matter in religion.
Many assume that the reason why so many run into sin and unrighteousness
is because of temptation from without, because of bad examples,
because they have fallen under evil influence, and because of
the wiles of the devil, while forgetting or denying the corruption
of the heart and of the nature. That if the devil died tomorrow,
or you were put in solitary confinement where there would be none to
tempt you or influence you, you would still not be sinless, nor
would I. Thus we conclude, the leper was
under the pronouncement of uncleanness, and that that is a clear type
of a sinner in the filth of their sin. And for each there is only
one that can deliver. Only one can cure leprosy. Only
one can save from sin. The power of God. The great God
who made heaven and earth. The great God who is pleased
to show mercy. Who is pleased to be gracious. Who is pleased to touch us with
a touch of grace that our souls might be cleansed. I would that
you, in your imagination, See, under that poor leper, recorded
in Matthew 8, Mark 1, and Luke 5, and verse 12. Luke says, full
of leprosy. Full of leprosy. What a pitiful
sight he must have been. His flesh a mass of leprosy. No one to care and no cure for
him. And yet, the pitiful wretch approaches
the Lord, falls prostrate before the Lord, humbles himself and
becomes an humble supplicant unto our Lord, saying this to
him, Lord, if you will, you can make me clean." Now notice, not,
if you will, you can save me or justify me, for he knew the
terminology. If thy will, you can make me
clean. If it seems good in your sight,
if you are pleased to do so, you can make me clean. And note
the word clean again. He does not say, Lord, make me
clean, as is a man which would allow demonstration of the power
of Christ and would focus on the man's will or desire too
much. But he bows even lower. Lord, if You will, You can make
me clean. You can will it, and it will
be done. You can will it, and it will
be so. He acknowledges the sovereign
will of Christ to heal whom He will. He does not say, go to
your house and I'll come there and cleanse you. No. Others He
cleansed. He doesn't say, you've cleansed
others, you ought to cleanse me. If you cleanse one, you ought
to cleanse all. Let the sinner do the same. Humble
himself. Bow the knee to the sovereign
Christ and confess, Lord, If you will, you can save my sinful
soul. The Lord says, the leper, cleanse
me or I die. The Lord says, the sinner, save
me or I perish. You know something? The Lord
did something that no one else could do. He touched that leper. He touched him and He said unto
him, Be clean." And immediately, the leprosy was gone from the
man. One final point. It was always
a priest, a Levite priest, who pronounced the leper clean or
unclean. Clean or unclean. And the Lord
sent the lepers that He cleansed in the New Testament. Where did
He send them? Go show yourself to the priest. And one time,
dip in the poo. He always sent them to show themselves
to the priests. Matthew 8.4, Mark 1.44, Luke
5.14, and Luke 7.14. Go, show yourself to the priest. For while that economy is still
in force, go, show yourself unto the priest. And oh, you and I,
with our leprous souls eaten and rotted by sin, Would God,
our great High Priest, touch us as He passed by, cleanse our
filthy soul? For His blood can make the foulest
sinner clean. Would God, He would humble our
proud souls, break our haughty spirits, strip us of our self-righteous
fig leaves, and bring us all to say, Lord, if You will, You
can save my soul. To the leper so humble he said,
I will be thou cleansed. And the man went away cleansed. There is no cure for sin except
by the blood of Christ who died upon the cross. Lord, if thou
will, you may save my soul. That's a good place to be and
a good thing to say. Alright, may we stand please
for a word of final prayer.