Leviticus 14

But if perchance he shall have been made clean, he does not indeed come of his own accord and by himself to the priest, but is offered, it says, by another, nor does he enter into the camp. For neither was it fitting that "on the same day on which he was made clean," before those things which were suitable were done for him, "he should enter into the camp." On account of which "the priest," it says, "shall go out to him outside the camp." For always to him who cannot yet "enter into the camp" there "goes out" that one who can "go out outside the camp," who says: "I went out from God and came into this world." "The priest goes out," then, "to him" and considers whether he now receives health, whether he is being purged from the contagion of leprosy.

But when the priest shall have seen him, he commands that "there be taken two living hens for him who is being made clean, and cedar wood and twisted scarlet and hyssop." It seems to me that here too these "two hens" have a certain likeness of the two goats, of which one is offered to the Lord and the other is sent forth "into the wilderness"; for so here also, of the two hens, one is immolated and the other is let go "into the field." He, then, who is being purged of leprosy gives here too some part which is cast away "into the wilderness"; but the other part is offered to the Lord for him. Yet not yet does this one, who is being purged of leprosy and offers the hens, offer at the altar even that very hen which is offered for him to the Lord, as "turtledoves or doves." For not yet "on the same day" is he who is being purged of leprosy made worthy of the divine altar. On account of which the lawgiver commands that "on the same day on which he is purged, two hens be taken" for his purification. But I think that here too the meaning of that hen is latently held, through whom the purification of the sinner is effected, concerning which it is written: "How often would I have gathered thy children, as a hen gathers her chicks under her wings, and thou wouldest not!" Yet he who is purified has need also to be purified through "cedar wood." For it is impossible that the leprosy of sin be able to be purged without the "wood" of the cross, unless there be applied also the "wood" in which the Savior, as the Apostle Paul says, "stripped off the principalities and powers, triumphing over them in the wood." Yet there is joined to the cleansing of this leprosy also "twisted scarlet," and there is associated also "hyssop." The "twisted scarlet" contains the figure of the sacred blood, which was wrung out from his side through the wound of the "lance." "And hyssop." Physicians report that this kind of herb has a nature such that it dilutes and cleanses out, if any of those filths from the corruption of a noxious humor have settled in the breast of men. Whence also necessarily in the cleansing out of sins the figure of this kind of plant has been taken up. But that scarlet has often been taken up for the aids of salvation, we find recounted in the divine volumes, as in the childbearing of Tamar, when, it says, "one first put forth his hand. But the midwife, taking scarlet, bound it on his hand, saying: This one shall come out first." But also Rahab the harlot, when she had received the spies and received from them a pact of safety, they too said to her: "And thou shalt set as a sign a little scarlet cord, and shalt bind it in that window, through which thou didst let us down."

Yet observe also this, that the priest himself is not said to immolate the hen; for not yet is this one, who was a leper, worthy that the priest himself immolate for him. On account of which neither is the blood of the hen offered at the altar, but it says that "the hen shall be slain in an earthen vessel, in which vessel living water has been put," so that both water may be taken up for purification and the fullness of the mystery be completed in "water and blood," which is said "to have gone out from the side" of the Savior, and no less in what John sets down in his epistle and says, that purification is made "in water and blood and spirit." Whence here too I see all these things fulfilled. For there is the "spirit" of that hen which is slain, and the "living water" which is in the vessel, and the "blood" which is poured out over it; not that we should think the grace of baptism is to be repeated through these things, but that every purification of sins, even this which is sought through repentance, has need of the aid of him from whose side "water" proceeded "and blood."

See, then, how both the "living hen and the cedar wood and the twisted scarlet and the hyssop are dipped in the blood of the young bird and in living water," so that from this, sprinkled and purified from the "water and blood" in which that "hen" too was dipped which is sent forth "into the field," and sprinkled "seven times toward the Lord," he who is being purified may be made clean from all the uncleanness by which he had been possessed from the contagion of leprosy.

Though hyssop is a tiny plant, its roots are said to penetrate the heart of rocks. It is also known to be good for a person's internal wounds. In Leviticus it was dipped in sacrificial blood and sprinkled seven times on the body of a leper, revealing by way of anticipation that inward stains of sins could be effectively removed by the precious blood of the Lord Savior.

A first baptism was that of the flood [of Noah] that cut away of sin. A second was that by the [Red] Sea and the cloud, for the cloud is a symbol of the Spirit, while the sea is a symbol of the water. A third is that of the [Levitical] law, for every unclean person washed himself with water and also washed his garments and thus entered into the camp. A fourth is that of John, which was an introductory baptism leading those thus baptized to penance, so that they might believe in Christ.

But note also this, how, whereas above he had said: "This is the law of the leper; on the day on which he shall have been made clean," now he adds to all these things and says: "and he shall be clean." For if the leprosy having once been cast off he "has been made clean," how shall he still "be clean"? But see that, even if anyone be made clean from sin and be no longer in the act of sin, nevertheless the very traces of the crime committed need purification, both that which we have expounded and, no less, others which are commanded in what follows. For we have observed that to this — that it is written concerning leprosy: "on the day on which he shall have been made clean" — after these things, among the other things which are commanded, it is said a third time: "and he shall be clean," and again at the last it is written: "and he shall be cleansed." Whence it seems to me that there are certain differences even in the purification itself, and, so to say, certain advances of the purgations. For it can be said even of him who ceases from sin: "and he shall be clean," but not immediately will he so be seen as "clean" that he has attained to the summit of purity. Finally he adds to those things which he had said, "on whatsoever day he shall have been made clean": "and the living hen," it says, "shall be sent forth into the field, and he who is being purified shall wash his garments"; but after these things, "he shall shave," it says, "every hair"; and he adds: "and he shall be washed in water"; and after these things is added: "and he shall be clean." For neither is it enough that in the sprinkling he had said: "he shall be clean," unless he had also added these things. This one, then, who is being purified from leprosy, had filthy garments until now, even after the sprinkling, and now he is commanded to "wash" them. Yet these garments do not seem to me to have been in all respects of evil weaving: otherwise he would command them rather to be cast away than washed. In which is shown that his manner of life had neither been in all respects alien from God, nor purely and wholly kept in the Lord. For he would not wash the garments, unless they had been filthy, nor again would he use them once washed, if they had been of a weaving alien in all respects. But as to his being commanded to "shave off every hair," I think that everything whatsoever of dead work that has sprung up in the soul set in sins — for this is now what the hairs are called — he is commanded to cast off. For the sinner, everything that has been born in him whether in counsel or in word or in work, it is expedient, if he truly wishes to be purified, that he shave off and cast away, nor suffer anything to remain. But the holy one ought to keep every hair, and, if it is possible, "iron ought not to go up upon his head," lest it be able to cut off anything of his wise thoughts or words or works. Thence, finally, it is that of Samuel too it is said that "iron did not go up upon his head"; but also of all the Nazarites, who are the righteous, because the righteous man, as it is written, "in all things whatsoever he shall do, they shall prosper, and his leaves shall not fall." Hence also of the disciples of the Lord even "the hairs of the head" are said "to be numbered," that is, all their acts, all their words, all their thoughts are kept with God, because they are righteous, because they are holy. But of the sinners every work, every word, every thought must be cut off. And this is what is said: "that every hair of his body be shaved, and then he shall be clean." But observe also this, that it is not enough for him after purification either to have "washed his garments" or to have "shaved every hair," unless he has also "been washed in water." For he ought to cast off all filths, all uncleanness, not only from his garments, but also from his own body, so that no stain of the extinguished leprosy remain in him. A third time, then, now purified, he is thus at last made worthy "to enter the camp" of the Lord;

Yet he is not immediately permitted to enter his own house, but it is said that he "remain outside his own house for seven days, and shave every hair of his head and beard and eyebrows"; as though it had not been enough that he had first "shaved every hair," now it is added that he "shave every hair of his head and beard and eyebrows." For the same thing seemed to have been said in that he had said "every hair was to be shaved." But this repetition does not seem to me to be empty. For he wills, after the sinner shall have been made clean, after he shall have received through repentance the remission of sins, to admonish him concerning the purgation "of the head and of the beard and of the eyebrows," as if he were saying to him: "Behold, thou art now made whole," see that thou contract no further guilt of the head. For "the sin of the head" is to think otherwise concerning the divine doctrines than the faith of the Church holds. But in the beard, that he remember that he has laid aside the sins of virile age and be converted and become as an infant. But in the eyebrows he casts down arrogance and bends to the humility of Christ the ill-raised eyebrow. A second time, then, in this manner "every hair of the body is shaved." And just as these things are doubled, so also it does not suffice to have "washed the garments" once in the first purification, but a second time it is enjoined, "that he wash his garments and his body with water," and then a fourth time is added: "and he shall be clean."

"And the offering of fine flour, sirs," I said, "which was prescribed to be presented on behalf of those purified from leprosy, was a type of the bread of the Eucharist, the celebration of which our Lord Jesus Christ prescribed, in remembrance of the suffering which He endured on behalf of those who are purified in soul from all iniquity, in order that we may at the same time thank God for having created the world, with all things therein, for the sake of man, and for delivering us from the evil in which we were, and for utterly overthrowing principalities and powers by Him who suffered according to His will.

But these things happen when he is indeed set within the camp, yet still "outside his own house." For it says after seven days: "on the eighth day he shall take to himself two lambs." Now not another "takes," but he himself "takes to himself." "Two lambs," it says, "without blemish, and one yearling ewe without blemish, and three tenths of fine flour sprinkled with oil, and one cyathus of oil," so that after these things, purified by a fifth purification, he may be brought to completion. Of these "two lambs," then, one indeed is immolated and is said to be "for the trespass": "in the place," it says, "in which he is slain for sin, and where the whole burnt offerings are made, in the holy place." Behold, now he is made worthy to offer sacrifice, who was able to arrive at the fifth purification, and his victim becomes "the holy of holies." But the other lamb is made "a whole burnt offering," in which also "the priest is said to make propitiation for him, that he may be purged." Therefore the first "lamb," which is "for the trespass," seems to me to hold the form of that very virtue which he took up who was in sins, through which he was able to drive away from himself the affection for sinning and to bear penitence for his old evils; but the second "lamb" to hold the figure of that virtue now recovered, through which, all vices being cast off and driven far away, he offered himself whole and wholly to God and stood forth worthy of the divine altars. But the "ewe" which is taken up after the lambs, as far as we are able to conjecture in places so difficult, I think designates the fecundity of him who is converted from sin and has offered himself wholly to God, by which, after all things, he makes use of the offspring of good works and abounds in the fruits of innocence. Into three parts, then, the reasoning of this purification, that is, of conversion from sin, is divided. The first is the victim by which sins are loosed; the second is that by which the soul is converted to God; the third is that of fecundity and of the fruits which he who is said to be converted shows forth in the works of piety. And because these victims are three, therefore he subjoins also that "three measures of the tenth of fine flour" are to be taken up, that everywhere we may understand that purification cannot be made without the mystery of the Trinity. But see that here, in the fifth purification, meal is not taken up, but now this one who is being purified from sins has "fine flour"; "fine flour" is ascribed to him, whence he may now have clean bread, and this is "sprinkled with oil." But also his "oil" is divided to two uses; one, with which "the fine flour is sprinkled," the other, of which the priest takes "the whole measure of the cyathus," as it says. In which, as I perceive, both his bread is made rich for mercy, and the oil, by which the true light and the fire of knowledge are kindled, "is placed upon his head through the hands of the priest." For thus it says: "And the priest," it says, "who makes him clean, shall set him in the sight of the Lord, at the door of the tabernacle of testimony." See that it belongs to the priest to "set" him who is converted from sin, that he may be able to be stable and no longer to waver nor "to be moved by every wind of doctrine." He sets him, then, not only within the camp, but "at the very door of the tabernacle of testimony before the Lord."

And after, according to those things which were said above, the victims are offered for purification, he applies, it says, also "the cyathus of oil" and separates it "before the Lord." "And the priest," it says, "shall take of the blood, and shall put it upon the tip of his right ear and upon the extremity of his right hand and upon the extremity of his right foot." And after these things, it says, "the priest shall take" not the cyathus of oil itself, but "of" it, and "shall pour it out," it says, "into his own left hand, and the priest shall dip his finger in the oil which is in his left hand, and shall sprinkle it seven times before the Lord"; and again: "of that which remains in his left hand, he shall put it upon the right ear of him who is being purified, and upon the extremity of his right hand and upon the extremity of his right foot"; and after these things: "that which shall have been left of the oil, the priest shall put," it says, "from his hand upon the head of him who is being purified." You see how it belongs to the last and highest purification that the ear be purified, that the hearing may be kept pure and clean, and the right hand, that our works may be clean and nothing unclean and filthy be mingled with them. But also the "feet" are to be purified, that they may be directed only to good work and no longer incur the lapses of youth. But "seven times the priest sprinkles toward the Lord of the oil." For after all things which were celebrated for the purified one, after he was converted and reconciled to God, after the victims immolated, it was in the order of things that he should also invite upon him the sevenfold power of the Holy Spirit, according to him who had said: "Render unto me the gladness of thy salvation, and strengthen me with a princely spirit." Or certainly, since the Lord in the Gospel testifies that the hearts of sinners are besieged by "seven demons," fittingly "seven times before the Lord the priest sprinkles" in the purification, so that the expulsion of the "seven evil spirits" from the heart of the purified one may be declared "by the oil shaken off seven times with the fingers." Thus, then, to those converted from sin purification indeed is given through all those things which we have said above, but the gift of the grace of the spirit is designated through the image of "oil," so that he who is converted from sin may be able not only to obtain purgation, but also to be filled with the Holy Spirit, whereby he may be able both to receive back the former "robe and ring" and, reconciled in all things to the father, to be restored into the place of a son, through our Lord Jesus Christ himself, "to whom be glory and dominion unto the ages of ages. Amen."

But if [in a case of leprosy] after its rehabilitation and transformation, the priest again observes in that same house any of the old pocks or stains, may he pronounce it unclean and order its timbers and its stones and its whole structure to be torn down and cast forth into an unclean place. This is a type of the man, body and soul, who is transformed after baptism, that is to say, after the entrance of the priest, and then takes up once more the scabrous contaminations of the flesh. He is cast forth outside the city into an unclean place. That is to say, he is "given over to Satan for the destruction of the flesh."