We have here the law concerning the ceremonial uncleanness that was
contracted by running issues in men. It is called in the margin (v. 2)
the running of the reins: a very grievous and loathsome disease, which
was, usually the effect and consequent of wantonness and uncleanness,
and a dissolute course of life, filling men's bones with the sins of
their youth, and leaving them to mourn at the last, when all the
pleasures of their wickedness have vanished, and nothing remains but
the pain and anguish of a rotten carcase and a wounded conscience. And
what fruit has the sinner then of those things whereof he has so much
reason to be ashamed? Rom. vi. 21. As modesty is an ornament of grace
to the head and chains about the neck, so chastity is health to the
navel and marrow to the bones; but uncleanness is a wound and
dishonour, the consumption of the flesh and the body, and a sin which
is often its own punishment more than any other. It was also sometimes
inflicted by the righteous hand of God for other sins, as appears by
David's imprecation of a curse upon the family of Joab, for the murder
of Abner. 2 Sam. iii. 29, Let there not fail from the house of Joab one
that hath an issue, or is a leper. A vile disease for vile deserts. Now
whoever had this disease upon him, 1. He was himself unclean, v. 2. He
must not dare to come near the sanctuary, it was at his peril if he
did, nor might he eat of the holy things. This signified the filthiness
of sin, and of all the productions of our corrupt nature, which render
us odious to God's holiness, and utterly unfit for communion with him.
Out of a pure heart well kept are the issues of life (Prov. iv. 23),
but out of an unclean heart comes that which is defiling, Matt. xii.
34, 35. 2. He made every person and thing unclean that he touched, or
that touched him, v. 4-12. His bed, and his chair, and his saddle, and
every thing that belonged to him, could not be touched without a
ceremonial uncleanness contracted, which a man must remain conscious to
himself of till sunset, and from which he could not be cleansed without
washing his clothes, and bathing his flesh in water. This signified the
contagion of sin, the danger we are in of being polluted by conversing
with those that are polluted, and the need we have with the utmost
circumspection to save ourselves from this untoward generation. 3. When
he was cured of the disease, yet he could not be cleansed from the
pollution without a sacrifice, for which he was to prepare himself by
seven days' expectation after he was perfectly clear from his
distemper, and by bathing in spring water, v. 13-15. This signified the
great gospel duties of faith and repentance, and the great gospel
privileges of the application of Christ's blood to our souls for our
justification and his grace for our sanctification. God has promised to
sprinkle clean water upon us, and to cleanse us from all our
filthiness, and has appointed us by repentance to wash and make
ourselves clean: he has also provided a sacrifice of atonement, and
requires us by faith to interest ourselves in that sacrifice; for it is
the blood of Christ his Son that cleanses us from all sin, and by which
atonement is made for us, that we may have admission into God's
presence and may partake of his favour.