LEVITICUS 15
The “flux” which according to this chapter renders unclean would, I think, represent those defiling things which are the outcome of what we are naturally. We have seen in chapter 11 most careful directions as to clean and unclean in what might be eaten. It was there a question, in type, of what we receive into our moral being. But chapter 15 gives us the converse of this; it refers to defiling things which come out of us. Peter could say, “Common or unclean has never entered into my mouth” (Acts 11: 8), but he could not have said that nothing common or unclean had ever come out of his mouth! This chapter suggests the possibility of that coming out of a man or woman which would render unclean. It teaches us that if we would preserve the moral purity that is suited to God’s tabernacle (verse 31) there must be restraint on manifestations of what we are naturally.
The cases brought before us here are obviously less serious than those contemplated in chapters 13, 14. There is no exclusion from the camp here, but there is a distinct call for exercise and moral cleansing. There is a great deal about washing, bathing, and rinsing, and it is not until these exercises have been gone through, and cleansing effected, that the person who has had a “flux” can take up holy privilege in relation to God’s tabernacle.
There are many things which are not exactly actions of sinful will, but which are the outcome of what a man is naturally. The outflow of that which should be kept under restraint is defiling. When Paul said to the high priest, “God will smite thee, whited wall”, it was probably true, and an expression of righteous [p. 174] indignation, but it was very different from the calm dignity with which the Lord spoke when smitten on the face. Paul appeared to feel at once, when his attention was called to it, that there had been a lack of self-restraint. How quickly he washed himself!
A thing may be true, but it may not be at all of the Spirit of God that it should be expressed. To express it might just be the unchecked outflow of what is natural to one. We have to learn that if we would retain liberty in what is spiritual there must be restraint on what is natural. That is a simple statement, but it is a vital one. Normal Christian walk is “according to Spirit” (Romans 8: 4), and it is well to challenge what comes out of us sometimes by asking whether it is of the Spirit of God? If we do not exercise restraint on what we might give expression to naturally we shall find ourselves defiled, and out of condition for the holy relations in which we stand to God’s tabernacle.
Paul could say, “By God’s grace I am what I am” (1 Corinthians 15: 10). That is in contrast to what he was naturally. All our deportment, whether with one another or in presence of the world, should be by the grace of God. “For our boasting is this, the testimony of our conscience, that in simplicity and sincerity before God (not in fleshly wisdom but in God’s grace), we have had our conversation in the world, and more abundantly towards you”, (2 Corinthians 1: 12). If all is by the grace of God there will be no “flux” to bring defilement. The Christian walking normally speaks and acts by the grace of God, and according to the Spirit. “See that no one render to any evil for evil, but pursue always what is good towards one another and towards all; rejoice always; pray unceasingly;
[p. 175] in everything give thanks, for this is the will of God in Christ Jesus towards you” (1 Thessalonians 5: 15 - 19). Such a walk is to the spiritual man holy and blessed liberty. If we wish to be preserved from what answers to the “flux” of Leviticus 15 we must cultivate what is spiritual and according to Christ, so that what comes out of us is according to God. The grace which carries with it salvation teaches us to “live soberly, and justly, and piously in the present course of things” (Titus 2: 11, 12). There will then be no “flux” to defile. A humorous tendency, or any unchecked manifestation of one’s natural temperament, might become a “flux”.
The washing, bathing, and rinsing of this chapter suggest a purification which is according to God, and suited to His tabernacle. The New Testament, in speaking of the assembly being purified “by the washing of water by the word” (Ephesians 5: 26), gives us the thought of a moral purification brought about by the word. The word brings what is of Christ to bear upon us to the setting aside of that which is unclean. In John 15: 3 the Lord says, “Ye are already clean by reason of the word which I have spoken to you”. His word had made Him known in their hearts, and they were clean as having Him in their affections. The “word” as in Ephesians 5: 26 cleanses by bringing home to us the way which His love took in delivering Himself up for the assembly. All that was involved in His death is applied to us for purification in a moral way by the word.
In Leviticus 15 the person who has been defiled, or who has come into contact with defilement, has to wash and bathe. He has, in figure, to apply the word to himself as one exercised in the fear of God.
[p. 176] He subjects himself and his manner of life to the moral action and purifying of the word. We see the principle of this in Psalm 119: 9. “Wherewithal shall a young man cleanse his path? by taking heed according to thy word”. It is an inestimable favour from God that the word is available for cleansing. There is an abundant supply of water — of what is divinely suitable for application in the way of cleansing to any one who has been defiled, but who wishes to be clean. The “word” has positive purifying power, for it brings what is of God, and what has been set forth in Christ, to bear upon that which has occasioned defilement. We see how unsuitable to God and to Christ are the unrestrained manifestations of what we are naturally. They are set aside by that which is more excellent getting place with us through the word.
I do not really use the “word” thus apart from considering and weighing what it communicates, and forming an estimate in my renewed mind of its excellency. There is often too much superficiality about the way Scripture is read. Nothing profits me that does not come to my soul as a divine communication, leading me to judge and disapprove what is evil because I “judge of and approve the things that are more excellent”. This would lead to being “pure and without offence for Christ’s day, being complete as regards the fruit of righteousness, which is by Jesus Christ, to God’s glory and praise” (Philippians 1: 9 - 11). Such would be truly clean.
The seven days of cleansing in this chapter, and the sin-offering and burnt-offering of the eighth day, are features the typical import of which corresponds with what we have considered in connection with the cleansing of the leper in chapter 14.