Deliverance From A Fungoid Plague In What We Wear (Leviticus 13:47-59).
The laws of uncleanness now move on to uncleanness in clothing. It is quite possible from what follows that in the conditions under which they lived in the wilderness, and possibly even continuing into Canaan, there were types of fungus that could infest clothing which were especially dangerous to men and women. It may have been a type of fungus unknown to us, although we are, of course, familiar with types of mould which are toxic when eaten. This fungus was distinguished by being ‘greenish or reddish', somewhat similar to the plague that can affect a building (Leviticus 14:37). The very fact of the definition suggests that other types of mould were not looked on in quite the same way.
However from the point of view of the ritual the significant thing was that such fungus, whether mould or mildew or whatever it was, was seen as defiling, possibly even death-dealing. It marred the ‘perfection' required in the camp, and must be dealt with ritually. It jarred on God's holiness and even on the holiness of Israel. So provision was made for the way that it could be discerned and if necessarily dealt with. For most of the people could not afford just to throw away clothes because they had become stained. Thus it was ensured that they only had to get rid of them if absolutely necessary.
It may seem a little trivial to introduce the idea of fungus in clothing in between the description of skin diseases in men and women that could result in their being cast out of the camp, and the restoration of such people if their skin disease was healed, but the intention was probably to indicate that there was indeed the hope of healing for some. The clothing was not totally condemned. Some could be restored. It was a prelude to hope. And it does bring out how important clothing was seen to be.
Thus there is probably a greater significance to the introduction of clothing here. In Israel's view religiously speaking clothes were vital for fallen mankind. They were part of the reason why he could be accepted before God. They covered man's nakedness. For there may be in mind here the coats of skins in Genesis 3:21.
We have already observed the slow movement through from Genesis 1 to Genesis 3 in Leviticus 11 and Leviticus 12, and in Genesis 3:21 clothing was an epoch making event for mankind. Up to this point man had been naked, but man now wore clothes for the first time and was clothed before God. His nakedness was covered. He was again acceptable in God's eyes. And he must never again go naked. Indeed a further curse would come when Noah's nakedness was revealed (Genesis 9:25).
This vital covering of nakedness is also stressed with regard to the altar of burnt offering and the sanctuary. There were to be no steps to the altar lest the nakedness of the offerer be revealed (Exodus 20:26). Indeed the priests must wear breeches for this very reason (Exodus 28:42). If that be so then the warning now comes that even such clothing as Adam and Eve received could become ‘unclean'. It was not a once for all provision. Uncleanness could get in anywhere. And if they do become unclean they must once more be made clean. Our clothing before God must be ‘clean'.
“The garment also that a fungous plague (actually the same word as for suspicious skin disease) is in, whether it be a woollen garment, or a linen garment; whether it be in warp, or woof; of linen, or of woollen; whether in a skin, or in anything made of skin; if the plague be greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in anything of skin; it is a fungous plague, and shall be shown to the priest. And the priest shall look on the plague, and shut up that which has the plague seven days, and he shall look on the plague on the seventh day. If the plague be spread in the garment, either in the warp, or in the woof, or in the skin, whatever service the skin is used for; the plague is a fretting fungus; it is unclean. And he shall burn the garment, whether the warp or the woof, in woollen or in linen, or anything of skin, wherein the plague is: for it is a fretting fungus. It shall be burnt in the fire.”
The description of possible garments is comprehensive even though some of the technical terms in Hebrew are unknown to us. It applies to woollen garments, linen garments or clothing made of skins. We do not know what the Hebrew words behind ‘warp and woof' mean, but they probably technically signify every part of the garment inside and out. No matter where the fungous plague is it must be dealt with, because it is a ‘fretting fungus' and is ‘unclean'.
The garment must first be shown to the priest who must shut it up for seven days. Then it must be looked at again, and if the fungus is spreading through the garment it is clearly a ‘fretting fungus' and must immediately be burned in fire.
“And if the priest shall look, and, behold, the plague is not spread in the garment, either in the warp, or in the woof, or in anything of skin, then the priest shall command that they wash the thing in which the plague is, and he shall shut it up seven days more, and the priest shall look, after that the plague is washed, and, behold, if the plague has not changed its colour, and the plague is not spread, it is unclean. You shall burn it in the fire. It is a fungus whether the bareness be within or without.”
If the fungus has not spread the garment must be washed and then shut up for another seven days. If the plague still retains its colour it must be burned with fire no matter whether it is on the inside or the out, it must be burned. It is a suspicious disease.
“And if the priest look, and, behold, the plague be dim after its washing, then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof, and if it appear still in the garment, either in the warp, or in the woof, or in anything of skin, it is breaking out. You shall burn that in which the plague is with fire.”
However, if the mark of the plague has faded through washing then the particular patch can be torn out of the garment and replaced by a good patch. But if signs of the plague still continue it is ‘breaking out', the garment must be burned.
“And the garment, either the warp, or the woof, or whatever thing of skin it be, which you shall wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.”
But if there are no further effects the garment should be washed a second time and will be clean.
“This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or the woof, or anything of skin, to pronounce it clean, or to pronounce it unclean.”
This may well have been a colophon to the original tablet or other record, enabling the tablet to be quickly identified, or it may simply be a summarising statement.
The whole lesson for us from the above is quite clear. Our moral lives are regularly looked at in terms of garments. Isaiah could say, ‘all our righteousnesses are as a polluted garment', menstrually unclean, something similar to fungoid garments (Isaiah 64:6). Joshua the High Priest after the Exile had his ‘filthy garments' (befouled with man's uncleanness) removed from him (Zechariah 3:3-4), in readiness for God's coming action. And in contrast the bride of the Lamb is to be clothed in linen clean and white, which represents the righteousnesses of God's people, God's ‘holy ones' (Revelation 19:8). Compare also Ezekiel 16:10 and Zechariah 3:5. Thus we have in this passage a warning that we must deal quickly and severely with any sin, especially such as has a tendency to spread. If our moral garments become plagued they must be destroyed, and we must put on new garments of righteousness. Sin must not be dallied with, it must be cast off and burnt.
It is especially a reminder that by nature we are all clothed in polluted garments, which must be cast off, destroyed, and replaced by the righteousness of Christ (2 Corinthians 5:21), as a man puts on a wedding garment when invited to a wedding (Matthew 22:11-12). Our only hope is to be clothed in the righteousness of Christ (see Ephesians 5:26-27).