How to Wash your Hands and Heart. (Leviticus 12:1-13:59)

 From a very young age, mothers instil the concept of cleanliness in their children. They teach them to wash their hands before meals and to bathe before bedtime. When children inquire, "Why do I need to wash my hands? Why do I have to take a bath?" it's more than just a one-off external act. Beneath it lies a deeper understanding explained by mothers about the importance of cleanliness and the presence of germs. Washing hands and bathing is the outward action, but beneath it are the issues of dealing with unseen germs.

This concept reminds me of what unfolds in the book of Leviticus. God prescribes various rituals for the children of Israel, but beneath these rituals lies a more profound significance. Tonight, we'll explore some more of these rituals and uncover what lies beneath the analogy or what's underneath the surface.

Let's turn to Leviticus chapter 12. Before delving into this passage, let's clarify that we will cover two chapters today—chapter 12 and the initial 13 verses of chapter 5. These chapters outline specific rituals prescribed for particular circumstances. I'll guide us through, discussing these rituals as we encounter them. 

Chapter 12 focuses on a ritual associated with childbirth. In verses 1 to 4, it addresses the birth of a male child. The woman who gave birth to a son was considered ceremonially unclean for seven days, followed by an additional 33 days. During this period, she couldn't participate in the corporate worship at the Tabernacle. This ritual of ceremonial uncleanness was not about personal sin but a specific designation by God. It necessitated a purification process before rejoining the Tabernacle worship again. Verse 5 transitions to the birth of a daughter, specifying a period of uncleanness lasting two weeks, followed by 66 days of purification. Similarly, a daughter's birth required a purification. The mention of circumcision on the eighth day for a male child is significant, emphasizing God's meticulous timing in these acts and rituals. This ritual signifies a ceremonial uncleanness associated with childbirth, distinctly addressing the differences concerning the birth of a son and a daughter."

Let's start by addressing these two specific scenarios: when a woman has a daughter and when she has a son. In the case of a daughter, she is considered unclean for 14 days, while for a son, it's 7 days. This might raise questions about why there's a difference in the duration of uncleanness for the birth of a daughter and a son. There are several possibilities, although the exact reason isn't explicitly stated.

Firstly, some suggest that the longer period for a daughter is due to the potential for her to bear another human, which requires more time for recovery. 

Another perspective is rooted in historical views of male superiority present in the Mosaic law. Some even propose a medical explanation, pointing to the fact they believed then that postnatal discharge lasts longer for females. Another consideration is the bonding between the mother and daughter, suggesting a longer recovery period together. Regardless of the reason, the ritual involves a period of ceremonial uncleanness, followed by a purification process involving a sacrificial offering. If a lamb isn't affordable, two turtle doves or two pigeons could be offered instead. Notably, Mary and Joseph's offering of birds in Luke chapter 2 indicates their modest means they had and aligns with this practice.

Moving on, we delve into chapters 13 this revolves around a skin disease. The Hebrew word used here encompasses a range of skin conditions, including what we commonly identify as leprosy. However, it's crucial to note that the specific disease isn't definitively identified. This chapter outlines diagnosis methods, while the following chapter discusses cleansing procedures. The process involves a priest examining the individual with the skin condition and monitoring its progression over specific periods. Depending on the observations, the person is pronounced either clean or unclean, initiating appropriate actions. This passage presents an intriguing exploration into rituals tied to childbirth and skin conditions, shedding light on some of the most ancient practices recorded in the world and their significance."

There follows a passage which we delve into skin conditions, particularly focusing on swellings, scabs, and spots. If someone noticed an issue with their skin, they would consult a priest to undergo a detailed ritual determining their cleanliness or uncleanness. The primary concern here is about defects or abnormality in the skin. For instance, if there was a swelling, scab, or bright spot, the person would be isolated for seven days. If during this period the condition didn't worsen, they would continue this restricted period for another seven days. At the end of this observation, if the disease seemed to have stabilized, the priest would declare the person clean. However, if the condition had spread after the second examination, the priest would pronounce the person unclean.

Moving to verse nine, the focus shifts to "raw flesh," indicating a more serious skin condition. The person would be brought to the priest for examination. If the swelling on the skin appeared white with white hair and raw flesh, it was diagnosed as an old leprosy, resulting in the person being declared unclean and isolated. 

The chapter then further explores various scenarios involving skin diseases. It emphasizes the distinction between clean and unclean based on specific circumstances. The subsequent section deals with scars and boils on the skin. If a boil on the skin healed but left a white swelling or bright reddish spot, the priest needed to examine it. If the swelling was deeper than the skin and had turned white, it was identified as a leprosy sore. However, if the examination showed no white and the swelling wasn't deep, but instead had faded, the person was isolated for seven days. If the condition didn't worsen during this period, they were pronounced clean. On the other hand, if the swelling had spread, it was deemed leprosy. Conversely, if the swelling remained localized and didn't spread, it was considered a scar or boil, resulting in the person being declared clean. The overarching theme revolves around determining cleanliness or uncleanness based on specific skin conditions and their development." When the priest can clearly see that a boil has gone beyond the skin and it has turned white, he must declare the person unclean. During the seven-day quarantine, if the sores spread, it is identified as leprosy. If it does not spread, the person is pronounced unclean, sounds like fairly sensible advice to me. Now, we move on to different skin issues. It's fascinating to discover the range of skin problems people faced in those times. 

The next discussed ailment is a burn, as detailed in verse 24. If a burn on the skin from fire develops raw flesh and becomes a reddish-white or white spot, the priest would examine it. If the hair on the spot turned white and it seemed deeper than the skin, it was identified as infectious maybe leprosy stemming from the burn. In this case, the priest declared the person unclean. However, if there was no white hair or skin and the spot was not deep, and appearing to be fading again the person would be isolated for seven days. On the seventh day, the priest would reexamine it. If the spot had not spread, and there was no discoloured hair on it hair, the person was pronounced clean, and it was just identified as a scar from the burn. This pattern might seem repetitive, but it underscores a crucial point: under certain conditions, a person is declared clean, while under others, they're deemed unclean. The ceremony and examination process were crucial to determine this.

Picking up at verse 29, where we shift the focus to the scalp or beard. If a man or woman had a sore on their head or beard, the priest would examine it. If it appeared in the skin with yellow hair, the person was declared unclean, leprosy of the head or beard. But if the sore didn't seem deep, had no black hair, the person would be isolated for seven days. On the seventh day, the priest would reexamine the sore. If it hadn't spread and didn't appear deep, the person was to shave the area but not the sore. The person would be isolated for another seven days. If, after this period, the sore had spread and there was no discolouring, the person was declared unclean. However, if the sore appeared the same and had black hair, indicating healing, the person was declared clean.

So, we see this continuous theme of determining cleanliness or uncleanness based on specific skin conditions and their characteristics. Baldness, another topic, showed that losing hair did not render someone unclean. I think a few of us older men might be glad to hear about that one. It was only serious skin diseases on the head that this passage highlights among a plethora of skin conditions and reiterates the importance of discerning clean from unclean in various circumstances.

So far, we've covered thus far are two significant aspects: childbirth and various types of sin related to skin diseases. Now, in verse 45, let's explore the ceremonial consequences of being deemed unclean. When a person is declared unclean due to a sore, they undergo specific rituals. Their clothes are torn, their head is left bare, they cover their moustache, and they cry out, "Unclean, unclean." This person remains unclean as long as the sore persists, and they must dwell alone outside the camp.

In our previous discussion about childbirth, we touched on the consequences of being declared unclean. It meant being excluded from participating in Tabernacle services and residing outside the community. Notably, not everyone outside the camp was unclean, but those considered unclean were required to live there. One commentator I read said that the priest's role was more akin to a public health official, isolating individuals with contagious skin diseases, whether ceremonial or hygienic in nature. The purpose of this isolation extended beyond preventing physical disease, symbolizing the person's separation from the holy camp of Israel, where the Lord dwelt.

These chapters delve into details about leprosy and clothing, continuing the theme of clean versus unclean. The examination process is reiterated, highlighting its importance in determining cleanliness. In each case—childbirth, skin diseases, or contaminated clothes, the fundamental issue was always whether the condition was deemed clean or unclean. The consequence of uncleanness was being isolated outside the camp. But the question arises, what do we glean from this extensive examination of these two chapters of Leviticus? As we ponder upon this, we see that it's more than just about washing hands. From a mother teaching a child to wash hands due to germs lurking beneath the surface, we now grasp a deeper spiritual truth. The Lord already told us a the close of chapter 11, particularly verses 44 and 45, that this is all about God being holy, and how he He calls us to holiness as well. So, it's not merely about the act of washing hands or the declaration of being clean or unclean, whether through childbirth or contaminated garments. The Lord is imparting a profound message about His holiness and the existence of spiritual impurity that creates a barrier between us and God. This impurity must be cleansed, an image reflected in the ceremonial uncleanness. Whether it's the ceremonial uncleanness from childbirth or skin conditions, the Lord is emphasizing the need for purification through sacrifice to restore our holiness and allow us to reengage in religious services. It's a lesson in understanding and striving for spiritual purity.

The spiritual lesson here is quite straightforward. Just as there was ceremonial uncleanness that separated individuals from the Lord, there exists spiritual uncleanness. This is the core teaching. When we find ourselves spiritually unclean, we need to seek cleansing. How do we achieve this? First John 1:9 provides the answer:

"If we confess our sins, He is faithful and just to forgive us and to cleanse us from all sin."

The act of cleansing is specifically mentioned in this verse, intertwining with the concept of forgiveness. Forgiveness he is seen to comes from heaven while cleansing is an earthly process. We are both forgiven and cleansed, is I believe the truth that God wants to convey through Moses and the religious rituals of the  law revealed to him here. Holiness in Leviticus is symbolized by wholeness. Animals designated for sacrifice must be flawless; priests should also possess spiritual integrity. Mixtures, these things up is deemed in Chapter 13, as abominable. 

In every action, men and women are expected to reflect wholeness and integrity. Even if a man exhibited visible signs of lacking wholeness through a persistent skin condition, he was to be excluded from the covenant community temporarily. This separation from the norm was not to be treated lightly. If the symptoms persisted for over two weeks, the individual had to go and live outside the community.  Anyone could fall prey to these ailments and face potential exclusion from family and friends for a period or even a lifetime. This is because it was deemed crucial to uphold the Tabernacle's purity and the nation's holiness. Even if it meant individual discomfort, it was not permitted to jeopardize the family's or the nations spiritual well-being. 

God's enduring presence with His people hinged on excluding unholiness from their midst. Wholeness and holiness were vital. Animals and priests needed to be perfect, free from deformities, and even clothing mixed up or contaminated were deemed detestable, as mentioned in these chapters. The Lord desires us to be not just clean, but entirely whole. Anything less than wholeness is unacceptable to Him. He desires complete cleanliness throughout, and this, I believe, is the underlying message. The smallest hint of uncleanness must be addressed, for it creates a rift, separating us from the community and from the Lord's presence. Even the slightest imperfection must be dealt with. 

In evangelical circles, we often talk about sin, but we tend to envision great big transgressions. We believe that as long as we steer clear of certain named heinous acts, we're in the clear. However, this chapter teaches us that even minor transgressions can snowball into significant issues. It's not just about major sins, but also about the minuscule imperfections. The analogy of clothing being tainted illustrates that perhaps we should consider the minor sins that render us unclean, which are just as detrimental as the major ones. I'll delve further into this in the subsequent chapters.

So, what about the little sins? When we let anger fester, even as the sun sets, for example. That is like nurturing a little seed of wrath. That impatience we all struggle with. It's a small imperfection that can grow into something bigger. I've often reflected on my own life and impatience has been a prevalent struggle. What strikes me about impatience is that it contradicts love. Love, as mentioned in 1 Corinthians 13, is patient. So, impatience is a sign of not being a loving person; it's a form of uncleanness that separates me and us from the Lord.

It's remarkable how every Psalm, despite unique situations, offers the same solution: commit to the Lord, trust, and praise.  So do we praise the Lord enough? Sometimes we tend to measure our goodness by the absence of major wrongdoings, praising ourselves for not committing heinous acts. However, we fall short in praising the Lord regularly. Falling short in praise is a form of uncleanness, and a sin according to the Psalms. These so called, “smaller sins” are as significant as the more visible ones. Consider the list of "works of the flesh" in Galatians 5: Wrath, anger, idolatry, murder, and adultery”, they coexist, and they're all forms of uncleanness. They can separate us from the Lord, placing us outside the camp. But here's the good news.

“The blood of Jesus Christ, God's son, cleanses us from all sin.

(1 John 1:7).

When we confess our sins and acknowledge the sacrifice He made, He forgives and cleanses. Don't remain outside the camp friends where you are exposed to the cold. Come in, deal with those little things that matter. Let the sacrifice of Jesus that is better that bulls and cows bring you back into the community, into His forgiveness and embrace.