John Calvin Commentary Leviticus 15

When any man has a running issue. He here alludes to other types of contamination, for which a solemn purification is required. First, he teaches that men are defiled by the flow of the seminal fluid, which occurs in two ways: either when it involuntarily bursts out in sleep, or when it escapes gradually in the disease, which the Greeks call γονόρ᾿ῥοια.

This supplement might, as I have said, be appended to the Seventh Commandment, because every¹⁷ indisposition arising from lust appears here to be condemned. However, if we look more closely, we will perceive that it is a general law for the cultivation of purity, and one which must not be confined to chastity alone.

For this flux, arising from disease and debility—unless it is contracted from immoderate sexual indulgence—has nothing in common with venereal lust. Besides, what is immediately added concerning the menstruation of women is connected with other forms of uncleanness and defilement.

The sum then is that the seminal flux is counted among the pollutions which prevented the Israelites from entering the tabernacle and from the external service of God. Therefore, the rule must always be kept in mind: whatever proceeds from an unclean man is corrupt, and no one can properly offer either himself or what he possesses to God, unless he is pure and perfect in soul and body.

Thus Paul explains the purpose of this ceremony when he exhorts believers that, being received as God’s peculiar people, they should cleanse themselves:

from all filthiness of the flesh and spirit (2 Corinthians 7:1).

But Moses further declares that uncleanness is contracted not only when the seed is emitted but also when it is retained. He states that not only is the man himself made unclean, but also whatever he may have touched—his bed, his seat, his saddle, his clothes. Furthermore, the contagion extends to others if anyone has lain on the same bed or ridden on the same saddle.

Thus God desired to impress them with horror, so that they might become more accustomed to flee from all impurity. Nor would the act itself have been detestable if spiritual purity had not been represented by this external exercise and symbol.

Thus, too, in Psalm 24:3-4, the truth of this figure is described:

Who shall ascend into the hill of the Lord? or who shall stand in His holy place? He that hath clean hands, and a pure heart.

Therefore, he who was conscious of no sin in the seminal flux still must be reminded by this sign of the corruption of his nature, and at the same time be an example to others, that all should diligently take heed, because corruption clings to the whole human race.

In the ablution, the remedy for the evil was proposed, since the mark of ignominy induced them to repentance. It is fitting that whoever is infected with any stain should be brought to shame, so as to be displeased with himself; but the acknowledgment of the evil would produce despair unless the hope of pardon were associated with it.

Therefore, those for whom purification was necessary are always sent to water. Whenever water is mentioned, the passage in John should be brought to mind, that Christ came by water and blood, to purge and expiate all uncleanness (1 John 5:6).

Besides the water, a sacrifice of turtledoves or two young pigeons is added. This has reference to the same thing: namely, that purification for the unclean must be sought elsewhere, which we have finally obtained by the sacrifice of Christ.