“Leprosy, scripturally considered, is a type of sin.” (R4786:5)

“In many respects leprosy corresponds to sin: first, it is incurable; second, it is loathsome; third, it is contagious; fourth, it is destructive; fifth, it is pain- less. As only divine power could heal the leper, only the same can heal the sinner. As the maid could call attention to the Prophet, and the Prophet pre- scribe the remedy, and the servants exhort compliance, so all those who know of a divine power and arrangement for the healing of sinners may tell the good tidings, even to their enemies. The ministers or prophets of the divine Word may direct as to the proper way to obtain divine forgiveness and restoration, and others may help impress the lesson; yet no recovery can be made except as the individual himself follows the divine prescription, exercising both faith and obedience.” (R4769:1)

“Leprosy is a very prevalent disease in eastern lands, and amongst the Jews lepers were specially proscribed—separated from others—not allowed to have intercourse with their own families nor to come near anybody, but obliged to keep at a distance, and on the approach of a stranger to cry out, ‘Unclean! unclean!’ From the standpoint of the Law it is evident that leprosy was meant to represent sin and its loathsome, contagious and consuming character.” (R2722:1)

“The horrors and loathsomeness of leprosy and its contaminating qualities, both by heredity and infection, well illustrate the disease of sin, which has taken hold of the entire human family, and which separates and alienates from God and all that are pure and in harmony with him. The isolation of lepers was distinctly enjoined in the Law, but no cure or remedy was prescribed. The disease was treated from a religious standpoint, and in every case made amenable to the judgment of the priests: they decided whether or not a case of leprosy had developed, they banished the leper, and in the event of anything occurring to cure him, the priests must pass upon his cleansing before he would be readmitted to society. So, in the great malady of sin, God commits to the hands of the anti-typical priesthood, Christ and the faithful under-priests now being selected from the world, the work of pronouncing and making manifest what is sin, as distinct and separate from what is righteousness, and thus to separate the clean and the unclean, between those who are in harmony with God, and those who are out of harmony with him. And in the coming age, when the royal priesthood shall be glorified and in official power to bless the world with the knowledge of God and the knowledge of how to become free from sin and, through the merit of the precious blood to attain to full restitution—to purity and perfection of mind and heart and body—it will be this royal priesthood that will have the deciding of when the purification has been complete, when sin has ceased to exist in the condemned, and they have been brought back into full harmony with God and righteousness.” (R2722:2)

“When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought into Aaron the priest, or unto one of his sons the priests. And the priest shall look on the plague in the skin of the flesh: and when the hair in the plague is turned white, and the plague in the sight be deeper than the skin of his flesh, it is a plague of leprosy: and the priest shall look on him, and pronounce him unclean. And all the days wherein the plague shall be in him he shall be defiled; he is unclean: he shall dwell alone; without the camp shall his habitation be.”(Lev. 13:2,3,46)

“It is not simply that there is sin in the flesh, and no good there, and that the mind of the flesh is enmity against God. That is true of the flesh in each one of us, and it has to be judged in secret with God. But leprosy is the breaking out of the lawlessness of the flesh in acts or words so as to call for the priestly discernment and pronounced judgment of the saints.” (Coates, Outline of the Book of Leviticus, p. 140)

“All unrighteousness is sin, but it is not always leprosy. Leprosy is a sore betraying the existence of a deep-seated constitutional taint, which becomes for the time characteristic of the person affected. It represents the coming into evidence in a pronounced way of the will of the flesh, so that for the time being the individual is characterized by it. This is a terrible thing, for the will of the flesh is unclean and abhorrent to God … One really characterized by it is unsuitable for the companionship of God’s people. ‘He shall dwell alone; without the camp shall his habitation be.’ (Lev. 13:46)¹

“Miriam spoke against Moses; Gehazi in his covetousness spoiled the witness of free grace to the Gentile; and Uzziah presumed to exercise priesthood without divine title. All three were smitten with leprosy, and are examples of moral conditions which in the government of God result in leprosy. This shows how important it is to judge a corrupt and willful state of soul, for if it is not judged in secret it will, sooner or later, come into evidence in the body by word or deed.” (Coates, Outline of the Book of Leviticus, p. 141)

“There may be sores which look like leprosy, but which are not really leprous, and hence priestly discernment and care become most important. In doubtful cases nothing is to be done in a hurry. There are certain symptoms which have to be carefully noted. The hair in the sore turned white is a serious indication. It suggests definite signs of spiritual decline and decay. The neglect of the private reading of the Scriptures and of prayer cannot be seen by others, but when persons lose their interest in the meetings and in the people of God, and begin fault-finding and taking up worldly interests and associations, these are obvious and suspicious signs. Viewed along with other things they serve to guide the priest in his judgment.

“Then ‘the sore looketh deeper than the skin of his flesh.’ This settles the question; ‘it is the sore of leprosy.’ It is not merely an infirmity of manner, or a manifestation of irritability, but a settled and determined working of the will of the flesh … the ‘sore’ is ‘deeper than the skin.’ Such a one can only be pronounced ‘unclean.’ He is, for the time being, unfit to enjoy the privilege of the sanctuary, or of the fellowship to which saints are called.” (Coates, Outline of the Book of Leviticus, p. 142)

“If the bright spot be white in the skin of his flesh, and in sight be not deeper than the skin, and the hair thereof be not turned white; then the priest shall shut up him that hath the plague seven days. And the priest shall look on him again 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 clean: it is but a scab: and he shall wash his clothes , and be clean.” 13:4-6)

¹ C.A. Coates’ scripture quotations are from the New Translation by J.N. Darby, and differ somewhat from the renderings of the KJV.

“There is a more doubtful case in verses 4-6, and it requires patience for the discernment of its true character. The man with a ‘sore’ has to be shut up for seven days, and possibly another seven, before it can be determined whether it is leprosy or not … There is enough in his case to cause considerable exercise and waiting upon God, and the restriction of his liberty, until the true nature of what is working can be determined. The shutting up is really in the patience of grace; it is because the priest has noted certain favorable indications (verse 4), and he is hopeful that no necessity may arise to pronounce the man unclean. But the case is sufficiently grave to demand care, and the man cannot be regarded as free from question, or as one who can move in and out freely as having the confidence of his brethren.” (Coates, Outline of the Book of Leviticus, p. 143)

“When any evil spreads it is a bad sign; it shows that there is an active energy about it. A root of bitterness springing up may trouble the saints, and many be defiled by it. But if evil is not persistently active—if it is not really leprosy—under the normal working of grace sores ‘become pale’; they die down, and the virulence disappears. A bad feeling between saints, or on the part of one towards others, is a ‘sore,’ but there is always a secret and persistent working of grace which tends to heal such things. All ministry, and mutual spiritual activities amongst saints, and pastoral care, tend to healing.

“You may feel very angry with a brother or sister, but as the days pass grace begins to assert its power in your soul, and the result is that you feel inclined to make a little more allowance than you did at first. Then it occurs to you that perhaps you were not so wise and gracious yourself as you might have been. Now if these exercises are being produced in your soul under the influence of grace you may be assured that the same process is going on in your brother or sister. The ‘sore’ is become ‘pale’. It is always so with the people of God if they judge the activity of their own wills. And as this is seen it is a happy indication that the ‘sore’ is not leprosy.

“Under grace there is always a working towards healing. So that if a sore spreads and becomes more virulent it is very serious. It indicates that, the will of the flesh is more in evidence than the power of divine grace in the soul. If sores do not become ‘pale,’ and if they spread, it indicates some positive working of the will of the flesh.

“There may be much that is trying a brother or a sister, but we must not be in a hurry to pronounce it leprosy. Perhaps if we get spiritually near to them, we should find that those things were more trying to them than they are to us. The conscience is sensitive as to them, and the heart mourns them. In such a case there may be much the soul has to be humbled about, but there is no leprosy. The priest knows how to distinguish between infirmities of manner and habits of speech which may be a trial, but which are not ‘deeper than the skin.’ and those manifestations which indicate a positive and active working of the will.” (Coates, Outline of the Book of Leviticus, p. 144)

“When the plague of leprosy is in a man, then he shall be brought unto the priest. And the priest shall see him: and, behold if the rising be white in the skin, and it have turned the hair white, and there be quick raw flesh in the rising: it is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean, and shall not shut him up; for he is unclean.” (Lev. 13:9-11)

“In verses 9-11 we have a more definite case. ‘Behold there is a white rising in the skin, and it hath turned the hair white, and a trace of raw flesh is in the rising: it is an old leprosy in the skin of his flesh.’ In this case things are so manifest that there is no need for delay in pronouncing upon it. There is clear evidence. ‘It is an old leprosy.’ There has been something there unjudged, perhaps for years, but is has not come to light. If things are gone on within secret—perhaps allowed to work in the mind unjudged—there comes a time when, in the governmental ways of God, they are exposed. There is often a long history, behind an open outbreak of leprosy.” (Coates, Outline of the Book of Leviticus, p. 145)

“The flesh also, in which, even in the skin thereof, was a boil, and is healed, And in the place of the boil there be a white rising, or a bright spot, white, and somewhat reddish, and it be shewed to the priest; And if, when the priest seeth it, behold, it be in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him unclean: it is a plague of leprosy broken out of the boil. But if the priest look on it, and, behold, there be no white hairs therein, and if it be not lower than the skin, but be somewhat dark; then the priest shall shut him up seven days: And if it spread much abroad in the skin, then the priest shall pronounce him unclean: it is a plague. But if the bright spot stay in his place, and spread not, it is a burning boil; and the priest shall pronounce him clean. Or if there be any flesh, in the skin whereof there is a hot burning, and the quick flesh that burneth have a white bright spot, somewhat reddish, or white; Then the priest shall look upon it: and, behold, if the hair in the bright spot be turned white, and it be in sight deeper than the skin; it is a leprosy broken out of the burning: wherefore the priest shall pronounce him unclean: it is the plague of leprosy. But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days: And the priest shall look upon him the seventh day: and if it be spread much abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy. And if the bright spot stay in his place, and spread not in the skin, but it be somewhat dark; it is a rising of the burning, and the priest shall pronounce him clean: for it is an inflammation of the burning.” (Lev. 13:18-28)

“Then ‘a boil’ (verses 18-23) or ‘a burning inflammation’ (verses 24-28) are suspicious signs, and are very apt to be starting points of leprosy. I think these things would refer to outbreaks of natural heat and irritability and bad temper. Probably such things are found with most of us at times, though some may be specially liable to them. There can be no doubt that such things often lead to prolonged ill feeling. An immense amount of blessing and joy is hindered by personal feeling coming in amongst the people of God. Such things interfere with the activity of the spirit, and are a great restraint upon spiritual freedom when saints come together. We have to be careful that what begins in personal infirmity does not end in a positive and persistent activity of the will of the flesh.

“If wrong feelings come in, to speak of them to others is only spreading the sore. It is better to have ‘seven days’ alone with God. That would check the springing up and spreading of roots of bitterness. It is because we lack the grace of God that these things come in; if that grace continually acted on our spirits it would set them aside; they would go like the morning mists before the sun.” (Coates, Outline of the Book of Leviticus, ppg. 146, 147)

Leprosy is a type of sin, a disease, or “uncleanness” which separates man from his God; and from the fellowship even with the people of God. Its symptoms are discernible by the “Priest” (Lev. 13:2-46); and he alone is able to “see” when the disease has been arrested; and to make possible the “cleansed leper’s” return to the Camp, to his own tent, and to fellowship with God and his people. (Lev. 14:2-32)

We of this Gospel age by a careful examination of Leviticus 13 will have noted many of the “symptoms” of the disease in ourselves; but praise God, the disease has been “arrested,” and our fellowship with God, and the people of God, has been restored. However, aside from this, we believe the type of Leviticus 14 is a very general one, and depicts rather the state and condition of the world of mankind (now separated from God) during the Millennial age when the disease shall have been “arrested” through the instrumentality of the world’s High Priest (Christ Jesus and his church) and the Ancient Worthies, pronounced “clean” and gradually restored to fellowship with God and his people.

“This shall be the law of the leper in the day of his cleansing; he shall be brought unto the priest.” (Lev. 14:2)

In the type, because of the contagiousness of the disease, the leper was separated from the Camp of Israel (Lev. 13:46; Num. 5:2). In the center of the Camp stood the Tabernacle of God which indicated the presence of God among his people. Thus, the Camp might well represent fellowship and communion with God. It will thus readily be apparent that the leprosy which separated the leper from the Camp of Israel is a most apt symbol of SIN, which always separates some from both fellowship with God’s people and with God himself.

The leper in the type was not healed from his leprosy by the priest but cleansed, as it were, from the defilement which attached to it. Evidently, the healing took place from within the leper; the cleansing from without. It was only after the disease had been arrested that the priest was called upon to verify this fact, and then to “cleanse” the leper from the defilement. Thus it was, that the leper was brought to the priest.

“And the priest shall go forth out of the camp; and the priest shall look, and behold, if the plague of leprosy be healed in the leper.” (Lev. 14:3)

It is obvious that the leper was not at this time brought into the Camp nor did the priest enter the leper colony. They seem to have met somewhere between the two.

We believe the leper in the type represented Adam (and the whole human race condemned in him), separated from God by SIN who needs to be both “healed” and “cleansed,” and for which purpose the whole Millennial age has been set apart. During this period “Adam” will be approaching God and God’s “Priest,” the Christ, will be approaching “Adam.” (This expression, “Adam” will hereinafter be used for both Adam and the race condemned in him.)

“Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop. And the priest shall command that one of the birds be killed in an earthen vessel over running water.” (Lev. 14:4,5)

The language of Lev. 14:5 in the KJV is somewhat ambiguous. It reads “in an earthen vessel over running water.” The phrase “running water” has been otherwise rendered in some of the modern translations as “living water” (Rotherham), “fresh water” (Moffatt and Meek, An American Translation), and “spring water” (Confraternity). In his commentary Lange says, “Better, living water, which is the exact rendering of the Hebrew. Ordinarily living water is a figure of running water; but here the water is contained in a vessel and had therefore simply been filled from a spring or running stream.”

“ ‘Over running water’ literally living, that is, spring water. The meaning appears to be this: Some water … was taken from a spring, and put into a clean earthen vessel, and they killed the bird over this water, that the blood might drop into it; and in this blood and water mixed they dipped the instrument before described, and sprinkled it seven times upon the person who was to be cleansed. The living or spring water was chosen because it was purer than what was taken from pits or wells, the latter often in a putrid or corrupt state; for in a ceremony of purifying or cleansing, every- thing must be as pure and perfect as possible.” (Clarke, Commentary)

The earthen vessel, we suggest, represented the human body of the man Christ Jesus; the water it contained represented the Truth; the blood of the slain bird mixed with this water, represented the redeeming merit (residing in the perfections) of the man Christ Jesus.

Despite the fact that the man Christ Jesus virtually dies and was buried in the Jordan at the time of his consecration (T51; R4511:3; R5580:1), his human body continued thereafter as the receptacle for both the Truth with which Jesus identified himself (John 14:6), and the healing, cleansing, redeeming merit of his blood. Thus the water and the blood, made available for the cleansing of the ancient leper, and contained in the earthen vessel, beautifully illustrates the fact that any who would be cleansed from the defilement of sin, must of necessity be “sprinkled” with both the “blood” and the “water.” Indeed, it is an admixture, and one cannot have the one without the other. Jesus himself declared to those of his day, “Ye search the Scriptures [for the secret of life] and they are they which testify of me.” (John 5:39; R2011:6, letter of F.B. Utley, and Bro. Russell’s comments.)

That this cleansing medium did not become available until Jesus had actually finished his course in death is evidenced by the fact that subsequently, when the Roman soldier pierced Jesus’ side, both water and blood issued forth therefrom. (John 19:34)

“As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.” (Lev. 14:6,7)

In this type, God undoubtedly would have us see the matter of man’s redemption from two different viewpoints: (1) God to manward; (2) man to Godward. The first of these was accomplished by God sending his son into this sin cursed earth to become its redeemer (John 3:16). What man could not do for himself, God did for him. This, it is, that is portrayed here in this particular part of the ritual for the cleansing of the leper. The two birds “alive and clean,” we believe, were intended to show two aspects of the matter. Unlike animals in general, which are taken from the face of the earth, birds are, so to speak, creatures of the air. Jesus, of course, had an existence with the Father before the world was (John 17:5). He was then a spirit being. In order to become the One in whom God purposed the redemption, he had to give up his existence on the spirit plane; thus did he become the man Christ Jesus (Eph. 3:11). As the man Christ Jesus, he in due time humbled himself still more under the mighty hand of God, becoming “obedient unto death, even the death of the cross” (Phil. 2:8); and for this, we are told, God “highly exalted him” and gave him a name which is above every name, “that at the name of Jesus, every knee should bow.” (Phil. 2:9,10). This taking of the Logos out of the realms of glory, and of the spirit nature, and eventually returning him to the spirit (but now the divine) nature, is beautifully set forth in the fact that two clean birds were made captive so that one of them might be killed and its blood be used for the besprinkling of the leper in order to cleanse him. There just had to be two birds, since the one killed and supplying the blood for sprinkling, could not again be restored to life, And, of course, the man Christ Jesus, if he took Adam’s place in death, must remain forever dead.

“Nor could our Lord have been raised from the dead a man, and yet have left with Justice our ransom price; in order to the release of Adam (and his condemned race) from the sentence and prison-house of death, it was necessary that the man Christ Jesus should die, but just as necessary that the man Christ Jesus should never live again, should remain dead, should remain our ransom price to all eternity.” (E454)

The fact that the living bird was dipped into the blood of the dead bird, and thereafter released into the open field, suggests what the Bible so clearly teaches, viz., that the merit of the dead man Christ Jesus, now belongs to the risen, ascended Lord.

“It follows then that our Lord, when he had ascended up on high, had in his hand a price sufficient to pay the penalty for any one member of the race or for all of them as he chose to apply it for.” (R4262:1)

“When the Father raised him from the dead, he was the possessor, so to speak, of the value of his precious sacrifice.” (R4340:1)

The sprinkling of the blood upon the leper before the release of the living bird seems to say that in God’s mind, seeing, as it were, the end from the beginning, he considered the race of Adam already redeemed from the Adamic death when Jesus on the cross cried out, “It is finished.” (John 19:30)

The leper’s being merely pronounced “clean” after the sprinkling is indicative of the fact that this was not the end, but rather, only the beginning of the cleansing process in which the leper would himself have an important part; and in Lev. 14:8, he who is here pronounced clean, is spoken of as “he that is to be cleansed.”

That this sprinkling of the ancient leper was done by one other than the priest would suggest that it will be the ministry of the Ancient Worthies that will bring the facts of the redemption to the attention of the hearts and minds of the people during the Millennial age. Daniel, speaking prophetically, declared, “they that turn many to righteousness” shall “shine as the stars forever.” (Dan. 12:3)

“And this noble work of thus elevating the race by sure and steady steps (under the direction of the unseen spiritual members of the same kingdom) is the high honor to which the ancient worthies are appointed, and for which they will come forth prepared soon after the final wreck of the kingdoms of this world and the binding of Satan, their prince. Those perfect men … will constitute the earthly phase of the kingdom … will shine as the stars forever.” (A290)

It is possible that this sprinkling in the type, was done once each day for seven days, i.e., seven times in all (Lev. 14:7) yet, we cannot be sure of this, as it could also have been done seven times on the seventh day.

Thus, the first part of this ritual shows that God himself provided in Christ Jesus, the redeeming merit, whereby the condemnation which stood against “Adam” would be set aside, affording “him” the opportunity of completing “his” own redemption.

“During the Millennial age all men will come to a knowledge of the truth, and thus to the fullest opportunity of salvation from the curse (condemnation or sentence) of Adamic death. (1 Tim. 2:4) … perfection will come gradually, and it will require the cooperation of the sinner’s WILL ever to reach it. He must do what he can to climb up again to perfection, and will have all the assistance necessary.” (T95)

“And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. But it shall be on the seventh day, that he shall shave off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.” (Lev. 14:8,9)

During the Millennial age, as already suggested, “Adam” will be brought back from the tomb, and afforded the opportunity of attaining a state of cleanness from the “leprosy” which had defiled “him” and separated “him” from the “Camp” and from fellowship with God. (John 5:28,29) For “Adam” then, the Millennial age will include a “seventh day” in which “he” may cleanse “himself” preparatory to the rededication of “himself” to God. The washing of his clothes, evidently, was to precede the leper’s shaving, and his ultimate bathing in water. Let it be remembered that the man who was to do this, was one who already felt, or had the assurance that his leprosy was arrested, the healing work had already begun with(in) him. One’s desire to do righteously is sometimes handicapped by what others about him may think or say; so that an outward appearance may sometimes belie the inner self. It is therefore incumbent upon such to make sure that the outward testimony is what it ought to be. This is what is represented in the leper’s washing of his clothes. There is no sense in one’s washing the body, only to put on dirty clothes, for the body itself will again become contaminated. So the washing of the clothes here precedes the ultimate washing of the body. This, of course, does not imply that the body is of itself very unclean; but rather that, when the “body” is eventually washed, there will be clean “clothes” ready for it.

The shaving off of all his hair, head, beard, eyebrows, etc., may readily be understood as a necessary precaution against being reinfected; or the contamination of the Camp to which he was now soon to return: for hair is very retentive of odors and infections of every kind. Hair may also be regarded as a symbol of the fallen nature’s unbecoming growth. “Adam” will feel the necessity of bringing under judgment everything about “him” that has been the outcome of “his” unclean state, or identified with it. If “he” would resume “his” place in the “Camp,” “he” shall have to set aside, by the sharp razor of self judgment, everything that has been affected by, or that has taken character from, “his” leprous state.

Finally, the leper had to wash himself completely with water. Water is the symbol for TRUTH. There will be plenty of “water” in the next age, the Millennium. We are told that the knowledge of the Lord (i.e., the Truth concerning the will of God for all mankind) will cover the earth as the waters cover the sea (see Hab. 2:14). This knowledge of the Truth will enable “Adam” to cleanse “himself,” at least measurably, from the filthiness of the flesh and the spirit. The cleansing by the leper in the type by way of washing his clothes, shaving off his hair, and washing himself completely with water, was accomplished before he returned to the Camp (Lev. 14:8). Having accomplished this portion of his cleansing, he was readmitted to the Camp, but was not yet permitted to sojourn in his own tent. The significance of this seems to be that the right of “Adam” to live in “his” own “tent,” “his” own perfect body, will not have been established, until yet something else shall have taken place: a rededication by way of consecration, made possible for “Adam” through the ministrations of the Anointed “Priest,” Christ Jesus and his church. This is beautifully set forth in what follows.

“And on the eighth day he shall take two lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil. And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation.” (Lev. 14:10,11)

An eighth day bespeaks a resurrection, though as is quite evident here, not the fullness thereof. Even we, the Church, while still in the flesh, though experiencing the power of Jesus’ resurrection (Phil. 3:10), and living, as it were, the “resurrection life,” will not really know its fullness until “that which is perfect is come … [and] that which is in part shall be done away.” (Phil. 3:10,11; 1 Cor. 13:10) For “Adam” each step of obedience to the law of the Kingdom, doing “what he can to climb up again to perfection” (T95), and into fullest harmony with God, will be a part of “his” resurrection, of, or by, judgment (John 5:28,29, RSV), bringing “him” ultimately to the fullness of the resurrection, viz., perfection of being on the human plane.

“The great mass of mankind … will come forth unto ‘resurrection by judgment,’ and then it will remain for them to prove themselves worthy of perfect life, which alone will be permitted to endure beyond the Millennial age into the everlasting ages of the future. The obedient only will be permitted to attain to resurrection, being lifted fully and completely out of death, a gradual progress, and gradual attainment … those who will then walk on the highway of holiness must ‘go up thereon.’ It will be an upward, ascending path, and require effort and overcoming on the part of those who would retrieve all that was lost, human perfection.” (F712)

“However, he comes forth unto resurrection by judgment for the purpose of being accorded an opportunity of rising up out of his shameful and contemptible condition to the full perfection of human nature; and to what extent he will attain life, to what extend he will attain unto resurrection out of death, will depend entirely upon himself. First of all, he must know the Truth; he must see himself in his true colors; he must see in contrast the perfect man, as represented in the ancient worthies, the ‘princes’ of that time. He must see in operation the laws of righteousness in contrast with his previous knowledge of the operation of the reign of sin and death.” (F717)

“If … he shall humble himself, acknowledge his sin, and become obedient to the laws of the Kingdom, he will thus at once begin his upward course toward life, his resurrection, or rising up, toward complete recovery from the fall.” (F718)

In a sense, this will be the way in which “Adam” rededicates “himself” to God, a rededication which he could not accomplish without the assistance of the “Priest.” Accordingly, we see in the type, that the man to be cleansed was brought by the priest, together with the offerings, to the “door of the tabernacle of the congregation” (Lev. 14:11), i.e., to the altar of burnt offering, for presentation to God. The offerings were three lambs, a meal offering, and log of oil. Two of the lambs were males, one to serve for a trespass offering, and the other for the burnt offering. The ewe lamb was for a sin offering (see Lev. 4:27,32).

“And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them for a wave offering before the LORD: And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest’s, so is the trespass offering: it is most holy: And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.” (Lev. 14:12- 14)

The first lamb to be slain was the trespass offering. But there is something unique about this trespass offering: it was made a part of the wave offering (Lev. 14:12); and wave offerings were normally taken from peace offerings (Lev. 7:30,34). Nor is there specific mention made here of either confession of sin or restoration as was common with trespass offerings (Lev. 5:5,16; 6:4,5) though these may be implied.

Undoubtedly, only a portion of this ram (most likely the breast—Exod. 29:27; Lev. 7:34), together with the oil, was waved for a wave offering be- fore the LORD, and this, by the priest, not by the leper himself.

The lamb of the trespass offering represented the ransom sacrifice made on behalf of “Adam” by Christ Jesus. This, “the leper,” “the man to be cleansed” will have to recognize (T99) if “he” would experience the full efficacy of the “blood” as is so beautifully set forth in the subsequent putting of the same on “his” “ear,” “thumb,” and “toe.” (Lev. 14:14)

So much for the viewing of this sacrifice as a trespass offering. Now let us see the picture from the other side, viz., that of the “peace offering,” from whence the wave offering was taken. The priest, of course, represented Christ Jesus, and him alone. No one shared with him in the offering of himself as the ransom sacrifice for the sin of the world. “He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and by his stripes we are healed.” (Isa. 53:5)

Let it be carefully noted how beautifully the prophet Isaiah has here brought “transgressions” and “peace” together. Not only did Jesus as the High Priest set aside “Adam’s” transgressions, but on the basis of sacrifice for sin, he also assumed on “his” behalf, a vow to establish “him” in the peace which once “he” possessed, ere “he” fell from divine grace and favor. (See T81) This consecration of Jesus in the interests of “Adam” is beautifully pictured in the ancient priest’s wave offering of a portion of the lamb, and the log of oil (Lev. 14:12). The waving of these showed that Jesus’ consecration was not for but “a moment, a day or a year,” but rather that he would keep his “affections and powers uplifted,” continually, “never ceasing until” they were “accepted” of him by the Father; and all of this in the interests of those for whom he consecrated. (See T45)

The oil (not here the special holy anointing oil) undoubtedly represented the Holy Spirit through which Jesus was able to offer himself without spot unto God (Heb. 9:14); and which Holy Spirit will on his account be poured out upon all flesh (Joel 2:28).

The fact that in the type these (the ram and the oil) were supplied by the “man to be cleansed,” does not signify that anti-typically, what was typified by these would originate with sinful man; but rather that “Adam” will desire that the merit of Jesus’ sacrifice be made applicable to “him” and that the knowledge of the Truth (the work of the Holy Spirit) should enable “him” to come into fullest harmony with God. It will be noticed that in the type both the blood of this sacrifice (trespass offering), and the oil, were directly applied to the man to be cleansed. (Lev. 14:14,17,18)

However, the blood was first applied, later the oil. How significant is this. Adamic sin must first be set aside ere the Holy Spirit can sanctify a body for the indwelling of the truth.

“And the priest shall take some of the log of oil, and pour it into the palm of his own left hand: And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD: And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering: And the remnant of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.” (Lev. 14:15-18)

It is significant that the oil was not poured out from the original container onto the man to be cleansed, but from that which was in the hand of the priest. This seems to set forth the fact that all the blessing which shall come to “Adam” during the Millennial age, will come not directly from the Father, but by way of the ministrations of the “Priest,” Christ Jesus. It will be from the “Priest’s” own hands that the blessing to the world of mankind will flow.

The ancient priest, before applying any of the oil to the body of the man to be cleansed, sprinkled of it, seven times “before the LORD” which undoubtedly means within the Court, westward in the direction of the Tabernacle. Perhaps this was intended to show that anti-typically, the blessing coming to “Adam” from the hands of the “priest,” Christ Jesus, will be in the fullest accord with the heavenly Father’s will.

Let it be noted also, that the blood put upon the ears, thumbs and toes of the consecrating priesthood of old, was of the ram of consecration, and was placed there by Moses (Exod. 29:19,20; Lev. 8:22-24); but the blood put up-on the ear, thumb and toe of “the man to be cleansed,” was the blood of the ram of the trespass offering (a sin offering), and was placed there by the sacrificing priest. The former showed how the heavenly Father sanctifies the anti-typical priesthood, the Church, and the effect that this consecration has upon them.

“ ‘The ram of consecration,’ showed what effect the sacrifice will have upon us … Aaron and his sons laid their hands upon the head of the ram of consecration, showing thus that it represented them. And Moses slew it and took its blood (consecrated life) and put it upon each separately, thus showing that our consecration is an individual work. And he put it upon the tip of the right ear, and upon the thumb of the right hand, and upon the great toe of the right foot. Thus by our consecration we are enabled to have the ‘hearing of faith,’ and to appreciate God’s promises as none but the consecrated can. Our hands are consecrated, so that whatsoever our hands find to do we do it with our might as unto the Lord. Our feet are consecrated, so that henceforth we ‘walk not as other Gentiles’ but ‘walk in newness of life,’ ‘walk by faith,’ ‘walk in the spirit,’ ‘walk in the light,’ even ‘as we received Christ, so walk in him.’ ” (T45)

The latter shows how the anti-typical “Priest,” Christ Jesus, will make direct application of his ransom merit to “Adam,” the “man to be cleansed”; and the effect this will have upon “him.” “The blood of Jesus Christ . . . cleanseth … from all sin.” (1 John 1:2) “He is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” (1 John 2:2)

It will cleanse “Adam” from head to toe, enabling “him” to receive, as it were, the Spirit of Truth (represented by the oil) by way of which “he” will bring “himself” more and more into harmony with God; consecrating “himself” and eventually attaining unto the fullness of sonship.

“The Holy Spirit’s office will be equally important during the Millennial age, in bringing the world of mankind back into harmony with God, under the terms of the New Covenant, through the merit of the dear Redeemer’s sacrifice. Accordingly, through the prophet Joel (2:28,29), the Lord has drawn attention to this fact, pointing out … ‘afterward’ his Holy Spirit will be generally poured upon the world of mankind, ‘all flesh,’ During the Millennial age, then, the world’s progress will be in full harmony with the Holy Spirit; and in proportion as men shall come into full harmony with that Spirit will any of them become eligible to the eternal conditions of life and joy and blessing which lie beyond the Millennial age.” (E164)

“When people come into harmony with God, they will consecrate their lives and their bodies to his service. Then they will begin to get the blessings in their minds and bodies; and in this sense of the word they will get more of the Spirit of the Lord, the Spirit of his mind. So through his truth and through divine judgments of that time, the Lord will ‘pour out his Spirit upon all flesh.’ (Joel 2:28) In proportion as they receive his Spirit, they will come into the attitude of sonship.

“But even then they would not be sons in the full sense of the term. We might say that the church are not sons in the full sense of the word, but that we shall be sons indeed when we shall have experienced our resurrection change. So in the Millennial age, as people come into harmony with the divinely arranged Messianic kingdom, they will be coming nearer and nearer to the standard of sonship. By the end of the Millennial age they will have attained that condition of mentality which Adam had when he was perfect. All this blessing they will get through Christ and his associated church.” (R5583:4,5)

Finally, what was left of the oil, the ancient priest poured out of his hand upon the head of him that was to be cleansed (Lev. 14:18). Thus is reflected the fact that the ultimate to be accomplished during the Millennial age by the Holy Spirit at the hand of the “priest,” Christ Jesus, is the restoration of “Adam” to his erstwhile kingship over the earth, the dominion once lost by “him.” However, “his” establishment as king does not follow immediately “his anointing” anymore than does the “glory, honor and immortality” (Rom. 2:7) follow immediately the Church’s anointing. Addressing the Church, the Apostle Paul says, “after ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession.” (Eph. 1:13,14) Commenting on this, Bro. Russell said:

“It is as yet a promise only; it is all of faith. We have now but the begetting of the Holy Spirit to this new nature, and the sealing of the same Spirit, ‘the earnest of our inheritance.’ (Eph. 1:13,14) But we have learned to know our God and to trust his faithful word, We have proven his gracious promises in many a time of stress and danger, and we know he will not fail us.” (R5497:5)

The “sealing” of the Spirit is the imprint of God’s character upon us:

“When your heart has become tender toward the Lord, the Holy Spirit begins to impress upon you the character likeness of God, and that is the sealing of the Holy Spirit.” (Q634)

“It is the imprint of the Lord’s character upon us; he is impressing you more and more; you are being sealed with the Holy Spirit … If you allow the impress to go on in you, you will become more and more a copy of God’s dear Son.” (Q23)

The operation of the Holy Spirit during the Millennial age will be quite similar to that of the Gospel age (R1411). Is it too much to expect that there will be something akin to our “sealing” for “Adam” during that age? Surely, as “he” comes more and more into harmony with the Spirit of the Truth, “he” will receive, as it were, more and more of the imprint upon “his” character, of what the mind of God is for the restored “king” in the earth. This imprint will in itself be a witness to “Adam,” an “earnest” if you please, assuring “him” that if “he” will continue so to please God, “he” will inherit the fullness of “his” hope, full sonship with God and kingship over the purchased possession, the “earth” itself. (T42) Atonement will then have been fully accomplished.

“And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering: and the priest shall offer the burnt offering and the meat [meal] offering upon the altar; and the priest shall make an atonement for him, and he shall be clean.” (Lev. 14:19,20)

It will have been noted that throughout this ritual, so far, emphasis has been on such features as reflect, or bear upon, the sacrifice of Christ Jesus; and it is the ransom sacrifice that is the basis of the atonement, and also for all subsequent forgiveness. (T94)

The greater portion and sometimes all of the sin offerings was burnt with fire “without the camp” (Lev. 4:11,12,21; 8:17; 9:11; 16:27) where the burning created a stench in the nostrils of the people. On the other hand, the burnt offerings were completely consumed by the fire on the altar, as a “sweet savor” unto the Lord; save where the hide would belong to the priest. (Lev. 7:8) Both offerings may picture the same sacrifices, but from different standpoints: the burnt offering, that of divine acceptance.

“The burnt offering shows … divine acceptance. It shows that the offering was made to God and accepted by God as a whole.” (R4389:3)

It may seem inconsistent to say that in this ritual of the cleansing of the leper, the trespass offering represented Jesus’ sacrifice, the sin offering represented the Church as participators with Jesus, but that the burnt offering represented “Adam” in “his” consecration. Let it be noted, however, that it is the “Priest” who offers this “burnt offering”; and does not the fact of “Adam’s” consecration bespeak the acceptance not only of “Adam’s” sacrifice, but of the “Priest’s” sacrifices which made “his” acceptable?

However, God also decreed that the Church should have a share in the redeeming work, and this by way of becoming the channel through which the ransom merit of Christ Jesus should flow out to all the families of the earth. The ransom merit, of course, is one thing, but its application is quite another. The former, in which Jesus shared alone, is reflected in the trespass offering, whereas the latter, in which the Church shares also, is reflected in the sin offering which followed it. The object of this anti-typical sin offering thus is …

“… to release ‘all the people,’ all mankind from the dominion of sin, death: to restore them to the perfection of being which is essential to perfect happiness and atonement with the Creator.

“This is the blessing which is to come to all the families of the earth through the Seed of Abraham. This is the good news which was preached to Abraham, as we read: ‘God foreseeing that he would justify the heathen (all man- kind, Gentiles) through faith, preached before the Gospel (good tidings) to Abraham, saying. In thee and in thy Seed shall all nations be blessed (justified) … Which seed is Christ (primarily the Head, and secondarily the body); and if ye be Christ’s (members) then are ye Abraham’s Seed, and heirs according to the promise’ referred to; viz., one of the blessing class, the Seed of Abraham, who shall bless all the families of the earth. (Gal. 3:8,16,29) But this ‘Seed’ must be completed before the blessing comes … the sin offering must be ended before all the blessings resulting therefrom can flow out.” (T90,91)

In the type, this sin offering was a female sheep (ewe lamb, Lev. 14:10,19); and since a female sheep (or goat) was to be the sin offering for “one of the common people” (Lev. 4:27,32,28), there is the suggestion that while the atonement was of necessity collective (Rom. 5:18,19), redemption will be an individual matter. (Jer. 31:29,30; Ezek. 18:4,20)

“The whole world, purchased by the precious blood (human life) of Christ, will present themselves, for forgiveness of trespasses, to the ‘Royal Priesthood,’ whose acceptance of their gifts or consecrations will signify forgiveness.” (T100)

On the basis of such forgiveness, every member of the redeemed race will be able to rededicate himself to God through the mediatorial ministrations of the world’s “High Priest.” Accordingly, we find in the type, that the man who was to be cleansed is now able to present himself in consecration unto God as represented in the burnt offering which followed the sin offering.

While the “burnt offerings” of the people in the Millennial age will represent “them” and not the Lord nor the Church, it is quite fitting that in this connection there should be something to reflect “their” appreciation of that “priesthood” whose faithfulness on “their” behalf makes consecration possible. This, we believe, is the significance of the “meal offering,” which accompanies the “burnt offering.” (Lev. 14:20) The meal offering consisted of (unleavened) flour and oil (Lev. 14:10); and though it is not specifically stated here, it was probably baked, or fried (Lev. 2:4,7), and may also have been sprinkled with frankincense. (Lev. 2:2)

Flour is ground wheat, a beautiful symbolism of the Church, the “wheat” class, who in the grinding processes of the “afflictions of Christ” lose their own identities so as to be found in the “one bread” or loaf (1 Cor. 10:17). The oil, of course, is the symbol of the Holy Spirit which binds them together into a beautiful “brotherhood” under Christ, their Head. (Psa. 133:1,2) The baking processes are the oft times heated trials by which they are “baked” into a single bread “to be broken as members of the one loaf.” (F478)

The close association in the ancient ritual of the burnt offering and the meal offering is therefore quite significant: for “Adam” will have to recognize that “priesthood” which by way of the “better sacrifices” of the Gospel age, makes “his” consecration and rededication to God, possible.

The fact that in the type, there was a direct application of both blood and oil to the man that was to be cleansed, before the sin offering was offered, does not mean that anti-typically the merit of Jesus’ sacrifice will actually be applied to “Adam” before the “sin offering” (representing the joint participation of the Church in the redeeming work) shall have been accomplished. It is intended merely to reflect the fact that God intended the merit for a direct application to the world in due time—after the “sin offering” of the Gospel age had made the merit available for the world. Let it be carefully noted that the “burnt offering” representing “Adam’s” consecration was not offered until the “sin offering” had first been offered. It says, “afterward he [the priest] shall kill the burnt offering.” (Lev. 14:19)

Bearing on the matter of the rededication or consecration of “Adam,” Bro. Russell had this to say:

“The completeness of consecration was shown by the death of the animal, that is, each member of the race must consecrate his will; but it will be followed neither by the destruction of the human nature (the burning of the flesh outside the camp) nor by the taking of the life into a new nature, into the ‘Most Holy.’ … No: when consecrated, they are accepted as human beings, and will be perfected as such, their right to life as such having been purchased by the High Priest, in the members of whose Body all the over-coming Church is represented. The consecrations represent an appreciation of the ransom, and the acquiescence of the offerers to the Law of God as the condition upon which they may continue to live everlastingly, in harmony and favor with him.” (T96)

There is here another transposition, as there is in the case of the trespass offering, which in a sense was also a peace offering, inasmuch as the wave offering was taken from it. The burnt offering which was a he lamb, and should have required but a ⅒ deal of flour for the meal offering (Num. 15:6), whereas 3/10 deals of flour was here specified (Lev. 14:10) the quantity normally required for a bullock. We believe that since the meal offering represented the Church, including Jesus its Head, which in the ritual of the initial consecration was represented in a bullock (Lev. 8:14—see also T41), it is quite fitting and proper that the quantity of flour should be 3/10 deals, instead of a mere ⅒ deal.

“And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and log of oil: and two turtle doves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.” (Lev. 14:21,22)

The foregoing exegesis (of Lev. 14:2-20) makes a very general application to Adam and the race; yet there is another feature involved in the redemption of mankind which necessitates a slight modification of the ritual. Not all of mankind will be on the same moral level: some will, morally, be very poor. In the type, this modification was made by allowing those too poor to obtain three lambs, to substitute turtle doves or pigeons for the ewe lamb of the sin offering, and the he lamb of the burnt offering, respectively.

Let it be carefully noted that there could be no alternative, nor substitute for the he lamb of the trespass offering. This seems to bespeak the fact that none of Adam’s race can be redeemed (“cleansed”) without a full appreciation of the (ransom) sacrifice of Christ Jesus, however imperfectly they may comprehend, or understand, or be able to grasp the facts concerning the “sin offering.” Their own consecrations of themselves will, of course, be correspondingly weaker, as is reflected in the “burnt offering” subsequently offered.

“In verses 2-32 we have gracious provision for the one who is poor, whose hand is ‘not able to get’ the normal offerings. This reminds us that God considers, and His priests [will]¹ consider, the spiritual means and ability of those who need cleansing. ‘What is regularly prescribed’ may not be obtainable in all cases. In such cases one lamb and two turtle doves take the place of the three lambs in the normal offering; and one tenth part of fine flour mingled with oil is accepted for the oblation instead of three tenth parts in the normal offering. The same apprehensions of Christ have to be there, with their corresponding self-judgment, but a smaller measure is accepted when one is poor. There is a compassionate taking account of the means of the one concerned. The precious and tender grace disclosed in this is ‘good to the feeblest heart.’ ” (Coates, Outline of the Book of Leviticus, p. 161)

“When ye come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession:” (Lev. 14:34)

It is not necessary to assume that the leprosy of the garment, or of the house, is the same as that which came upon man. However, all three in this affliction were definitely marked with a deterioration. In a garment, or a house, this could readily be traced to the neglect or indifference and carelessness of the “tenant.” More often than not, the state and condition of the garment or the house, is but the reflection of the character and disposition of the “indweller.” People who are not clean about themselves, are generally not clean about their wearing apparel, or their dwellings. Uncleanness with God is sin and, like the leper of old, his leprosy separated him from the Camp and from the Tabernacle of God. So too, does sin separate the morally unclean from both the people of God and from God himself. With man, the very nature of the disease of leprosy is such as to make him unclean. (Lev. 13:45,46)

¹ We have added the word “will” to this quote to bring it more into harmony with our own understanding of the matter.

“In regard to what is called ‘leprosy’ in houses, in textile fabrics, and in leather, it is not necessary to suppose that the name is intended to convey the idea of an organic disease in these inanimate things. The law will still be sufficiently clear if we look upon the name as merely applied in these cases to express a kind of disintegration or corruption, from certain similarities in appearance, by the figurative use of the work … These modes of disintegration have been often investigated with great learning and labor; but it is not surprising that at this distance of time, and after such profound changes in the arts and the habits of men, the results of all such investigations should remain somewhat unsatisfactory. Just enough has been ascertained to show that inanimate things, of the classes here described, are subject to processes of decay which might be aptly described by the word leprosy … and we are therefore justified in supposing that the green or red fungi so often seen in epidemic periods, were the protean disease of man, and his garment, and his house.” (Lange, Commentary, “Leviticus”)

“The people of God are to cleanse themselves from every pollution of flesh and spirit, and to perfect holiness in His fear. They are to hate the garment spotted by the flesh, and to keep themselves unspotted from the world. If any occupation, or habit, or association is found to hinder one’s liberty with God, or the enjoyment of spiritual things, or happy fellowship with one’s brethren, or power in service, it is to be suspected that there is some ‘sore of leprosy’ about it, and it should be subjected at once to priestly scrutiny and care. Do not go on with anything that you cannot connect with God. If it cannot be done to his glory it is better to tear it out, or to burn the garment.” (Coates, Outline of the Book of Leviticus, p. 150)

While the leprosy in this chapter, like that of chapter 13, has as its counterpart the state and condition of sin and separation from God in which the world of mankind now find themselves, and that cleansing from the same is to be effected for them during the Millennial age, we intend to draw from the Word of God such lessons as we believe are intended for us. It is true, Adam in his original creation was “clean” (pure and holy); and it was sin that brought contamination and defilement, “uncleanness,” upon him, and therefore also separation from God. And we, who were born in his “house” as members of his family, were likewise contaminated and defiled (Rom. 5:12), “leprous,” “unclean,” and for a time also, separated from God.

However, this is not what we shall consider to be the “house” of our text. Since a house is the place wherein families dwell and get together for fellowship with each other, we suggest that this “house” represents the assemblages (in the home, at meetings, and conventions) of God’s people, where, and when, as “members of the family” they gather together for fellowship in the Lord. Let it be carefully noted that the “house” is here identified with Canaan. (Lev. 14:34) Are we not already in possession of the anti-typical Canaan? Has not God already given us for our possession the sanctified heart? True, the “Canaanite” still dwells within, yet we have covenanted to drive him out; and to utterly destroy whatever within its “borders” may be inimical to our God. There is a sense in which the Church has already “passed over the Jordan,” and is thus in possession of the land. And it is the “houses” beyond the “Jordan” where because of our carelessness and often indifference, the great Jehovah permits manifestations of “leprosy.”

“When such things come in, the first thing is to recognize that God has allowed it. Indeed it says, ‘And I put a leprous plague,’ etc. It is an exercise the Lord has brought upon us to bring to light the true state of things, and to teach his saints needed lessons, and to make manifest those whom he approves (1 Cor. 11:19). When difficulties arise, we are apt to get occupied with facts and persons, and not to take sufficient account of what the Lord may have to say in connection with it. But we should first of all ask, What is the Lord calling attention to by this state of things?” (Coates, Outline of the Book of Leviticus, p. 163)

“And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were, a plague in the house. This is the law for all manner of plague of leprosy, and scall, and for the leprosy of a garment, and of a house, and for a rising, and for a scab, and for a bright spot: to teach when it is unclean, and when it is clean: this is the law of leprosy.” (Lev.14:35,54-57)

Who is the “owner” of this “house”? Each of us, individually, who gather together within its walls, i.e., within these assemblages, is its owner in the same sense that every member of an ordinary family has a responsibility with regard to his dwelling place, to keep it clean and wholesome. Thus does it fall to our lot to see to it that the “house,” the place of our fellowship, is kept “clean” and “wholesome,” that no evil “germ” may find soil in which to take root and defile it. Here “cleanliness, is next to Godliness.”

This “house,” the assemblages of God’s people for fellowship with each other and with the Lord, is a most beautiful edifice, when the convocation is truly “in the Lord” (Psa. 133:1). However, it can so easily be defiled, when seeds of corruption are privileged to waft themselves into it. What are these seeds of corruption? Why any little root of bitterness: jealousies, envyings, evil speaking, evil surmising, gossipings, etc.

Sometimes, as the “owner” of the house, we may sense such uncleanness in the house. If then we will call upon the Lord, our great High Priest, he surely will look the situation over for us and make certain recommendations; yea he may even clean it up for us. Yet there are times when the corruption just will not yield: it resists the Spirit of the Lord, and may have the tendency to quench the Spirit completely. If then, the Spirit of the Lord is unable to bring about the state of holiness in which he would have the members of his family dwell, he will see that the edifice is razed to the ground, and its materials transported to the unclean place, a place “out of bounds” for every true Israelite. (Lev. 14:45)

“Both brothers and sisters who have a care for the ‘house’ are distressed if anything comes in which is not of God; they feel the seriousness of it, and cry to God about it … Leprosy in the house hinders the enjoyment of the land, and if we love the saints, we cannot bear that they should be deprived of the spiritual joy of their possession. Every one of us should take a real serious interest in the ‘house.’ ” (Coates, Outline of the Book of Leviticus, p. 163)

Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house.” (Lev. 14:36)

“The principle seems to be that the uncleanness shall be limited as much as possible. The priest is not concerned to hold as much as possible unclean, but rather the contrary. He is anxious that everything that can be preserved from defilement shall be preserved.” (Coates, Outline of the Book of Leviticus, p. 164)

And he shall look on the plague, and behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall. (Lev. 14:37)

“The priest knows what the right color of the house is; he knows the holiness, truth, grace and love which rightly mark ‘house’ conditions. He knows the meekness and lowliness and forbearance in which saints can walk together in mutuality, and enjoy the land of their possession. So that when he goes into the house and sees ‘greenish or reddish hollows, and their look is deeper than the surface of the wall,’ he knows it is something quite different from the normal color. It is something that is of the flesh … The priest knows it to be contrary to the true character of the house.” (Coates, Outline of the Book of Leviticus, p. 164)

the priest shall go out of the house to the door of the house, and shut up the 14:38)

“The question arises as to whether it is active, and as to how deeply things may be affected by it? It may possibly be the outcome of infirmity or ignorance, and not exactly will. Where will is working energetically, the shutting up of the house seven days will make more manifest that it is so. But if grace is in the ascendant, it will be exerting its sway all the time to set aside through righteous self judgment what is of the flesh. So that at the end of ‘seven days’ the suspicious indications will be arrested or reduced. Patience is often needed to give time for the grace of the Lord to do its blessed work.” (Coates, Outline of the Book of Leviticus, p. 165)

And the priest shall come again in seven days, and shall look: and, behold, if the plague be spread in the walls of the house; then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city.” (Lev. 14:39,40)

We suggest that the “stones” of the “house” represent such principles as within which the assemblages are convened. If these be the clean, pure principles of truth and righteousness, it is hardly possible that any “uncleanness” will become attached; but, if these principles are compromised for any reason whatsoever, personal or otherwise, the danger of a leprosy “deeper than the surface” will in time be manifested.

“If the suspicious symptoms spread, it is a bad sign. To see an evil principle spreading and getting a firmer hold gives the gravest concern to every one who cares for the well being of the house. It shows that there is something that has to be positively rejected as unsuitable to the house. ‘The stones in which the plague is’ are to be cast out in an unclean place … They have to be absolutely rejected. If individuals identify themselves with such principles and seek to make them an integral part of the house, and maintain this in the face of instruction and admonition, they can only be regarded, for the time at any rate, as identified with the principles they espouse.” (Coates, An Outline of the book of Leviticus, p. 165)

“And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place:” (Lev. 14:41)

“If we seek to maintain suitable ‘house’ conditions we shall be called upon to exercise priestly discernment as to the character of the stones which go to make up the house …

“Overthrowing reasonings and every high thing that lifts itself up against the knowledge of God, and leading captive every thought into obedience of Christ (2 Cor. 10:5) would get rid of every leprous stone, and would secure suitable ‘house’ conditions so that saints might enjoy together the land of their possession. In rejecting leprous stones the thought is that we disallow that which is contrary to the true character and blessing of all saints. If we refuse a wrong and unclean principle to which some of our brethren adhere, our refusing it is really a kind and true service to them. In refusing it we are acting on their behalf, and for their good. Because what is unsuitable to divine ‘house’ conditions is unsuitable to all those who by divine grace and calling are entitled to participate in those conditions; that is, all saints. It is in love to all saints that every principle is to be refused which priestly examination has proved to be unclean. Such action will probably very often be misunderstood, but we must be content to leave this to be cleared up in the day when all things are manifested.

“If true believers will identify themselves with principles which are not of God, we cannot put them right, but we can pray for them, and for ourselves that we may more clearly discern what is suitable to ‘house’ conditions, and how indispensable those conditions are to the enjoyment of the land of our possession.

“After the leprous stones have been cast out, the house is scraped, and the dust poured out in an unclean place. The seriousness of having been associated with what is unclean has to be felt throughout the house. … The scraping of the house brings home to all the gravity of the issue raised, and the necessity for complete purification.” (Coates, Outline of the Book of Leviticus, ppg. 165-167)

“And they shall take other stones, and put them in the place of those stones; and he shall take other mortar, and shall plaster the house.” (Lev. 14:42)

“It is not only that human and corrupting principles are to be judged and refused, but there is to be positive gain by replacing them by principles which are according to the truth and holiness, and the very face of things, the plaster of the house, has to be brought in keeping therewith. If saints discover that they have been associated with some principle that was not of God, and they cast it out, and replace it with what they have learned to be according to the commandments of the Lord, they will find it necessary to renew the ‘plaster’ also. The very face of things in the house, the way things are done, and all that comes into view, will take a changed character.” (Coates, Outline of the Book of Leviticus, p. 167)

“And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plastered; then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean. And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place.” (Lev. 14:43-45)

“This scripture suggests that there may be cases where not even the removal of the leprous stones, and the introduction of new ones, and the replastering of the house, will put matters right … ‘it is a corroding leprosy in the house; it is unclean.’ There is no remedy for such a state of things … In this case it becomes manifest that things cannot be divinely corrected or adjusted. There is something radically wrong with the whole principle of the house. It is not that certain features have had place which are not of God and which may be dealt with under priestly direction so that the house is preserved in suitable condition. But in such a case as is typified here the whole principle of association is contrary to God’s mind, and has to be rejected altogether. [Such] houses are leprous because the whole principle of their constitution carries the impress of the mind and will of man rather than the impress of the mind and will of God.” (Coates, Outline of the Book of Leviticus, p. 168)

“And if the priest shall come in, and look upon it, and, behold, the plague hath not spread in the house, after the house was plastered; then the priest shall pronounce the house clean, because the plague is healed.” (Lev. 14:48)

“The leprous stones have been rejected, and new ones put in, and the house plastered, it is now found after priestly examination, that the plague is arrested.” (Coates, Outline of the Book of Leviticus, p. 168)

“And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop: And he shall kill the one of the birds in an earthen vessel over running water: And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times: And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet: But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.” (Lev. 14:49-53)

As suggested, a house can be no cleaner than those who dwell within it; nor can the house cleanse itself. If this “house” located in Canaan, the land of our possession, is to have its beauty unmarred by uncleanness, “leprosy,” then each of us individually will have to take such measures as priestly counsel suggests, for the removal from our fellowships, of every unworthy and wrong principle. The really effective cleansing of the “house” comes only as the result of bringing every thought into subjection to the mind of Christ, who died the meritorious death of the man Christ Jesus so that both we, and our “houses,” might be clean; and who, because of this, was highly exalted by Jehovah God, the Father. This indeed, is what is signified by the two birds brought in for this specific purpose.

The use of the cedar wood, hyssop, and scarlet in connection with this cleansing of the leprous “house,” after it had already been pronounced clean, has a very deep significance for those identified with this anti- typical “house,” the assemblages of the Lord’s people. Leprosy, uncleanness, is sin. The “leprosy” upon the “house in Canaan,” permitted of the Lord, is not according to his will. He intends, however, to overrule it for the good of his consecrated saints. And it is this, that is suggested in the manner in which the “house” is to be cleansed, with “cedar wood, scarlet and hyssop.” It is, as it were, to remind his saints that only through the imputed merit of Jesus’ blood, and the sanctifying power of the Truth (symbolized by the water) can any continue to offer a justified humanity (symbolized by the cedar wood), unto death (symbolized by the scarlet); and because of their “in part” condition, a continual purging (symbolized by hyssop) is found to be necessary.

Summary of Leviticus 14

It must be understood that the leper was separated from the Camp and therefore from fellowship with God (in a leper colony).