Laws Regulating Disease and Bodily Discharges
Modern leprosy, also called Hansen’s disease, is, according to Mosby’s Medical, Nursing, & Allied Health Dictionary, a “chronic, communicable disease… that may take either of two forms, depending on the immunity of the host. Tuberculoid leprosy, seen in those with high resistance, presents as thickening of [skin] nerves and [insensitive], saucer-shaped lesions. Lepromatous leprosy, seen in those with little resistance, involves many systems of the body, with widespread [deposits forming hardening] and [small lumps] in the skin, [eye inflammation], [corneal inflammation], destruction of nasal cartilage and bone, testicular atrophy, [swelling of extremities], and involvement of the [immune] system. Blindness may result. Death is rare unless… tuberculosis [or a related illness] occurs concurrently. Contrary to traditional belief, leprosy is not very contagious, and prolonged, intimate contact is required for it to be spread between individuals” (4th ed., “Leprosy”).
Still, it is contagious nonetheless. As the Encylopaedia Britannica states in its article on the disease: “The prevention of leprosy rests upon the recognition of bacteriologically positive cases so that they may be isolated and treated” (1985, Vol. 7, p. 287). And this is quite biblical. While treatment is not emphasized in Leviticus, the priests, as medical control officers, were to diagnose individuals and then take action to protect the community from further infection—by isolating those displaying the disease’s symptoms.
It may even be that the “leprosy” identified in Leviticus 13-14 was far more communicable than the modern disease of that name. “There is some debate among medical scholars about whether the Hebrew word translated ‘leprosy’ in the Bible is exactly the same disease as the modern variant. It may have been another deadly infectious disease that differs from modern forms of leprosy” (Grant Jeffrey, The Signature of God: Astonishing Biblical Discoveries, 1996, p. 147). Indeed, The Nelson Study Bible notes on the word “leprous” in Leviticus 13:2 Leviticus 13:2When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought to Aaron the priest, or to one of his sons the priests:
American King James Version×, “Hebrew saraath,disfiguring skin diseases, including leprosy.” So there may have been an immediate concern about a very infectious disease at the time God inspired Moses to write Leviticus.
Of course, it is also possible that the leprosy of the time was the same as today. In that case, God may have simply been instituting a general way of dealing with communicable illness—that is, quarantine. In any case, He was also illustrating the need for removing spiritual uncleanness by the lesson of such physical separation—and made this even clearer by certain ritual or ceremonial ordinances. “Leprosy” on house walls and garments, it should be pointed out, was almost certainly “decomposition by mildew, mold, dry rot, etc.” (Nelson Study Bible, note on 14:34)—spreading fungus. “All of these were harmful growths, whether on human skin, clothing, or the wall of a house.”
It is especially interesting to read the requirements of shaving and washing in water. Incredibly, the idea of microscopic germs passing on illness, which Leviticus seems to take for granted, was not even generally believed in until very modern times. Indeed, Ignaz Semmelweis, a Hungarian doctor, was ridiculed by the entire medical establishment in the mid-1800s for instituting handwashing before examining patients—as if there were some invisible infectious agents to be worried about. Thankfully, his notion eventually caught on—but not until many died unnecessarily and until he died as well, following decades of rejection that, sadly, drove him into a mental institution (Jeffrey, pp. 145-146, from S.I. McMillen, None of These Diseases).
Yet consider the time during which Moses wrote the Pentateuch. Ancient Egyptian medical knowledge was primitive compared to that of the 1800s. It is obvious from the Papyrus Ebers manuscript and other ancient sources that there was no sense of sanitation in Egypt whatsoever. For instance, dung, from many different animals, was a primary ointment ingredient for all manner of ailments. The ancient laws of the Israelites, on the other hand, show nothing but concern for sanitation. They would have protected against microscopic pathogens. Yet how could Moses have known of the existence of such germs? The Egyptians certainly did not—nor did any other ancient culture.
In fact, “until this century, all previous societies, except for the Israelites who followed God’s medical laws regarding quarantine, kept infected patients in their homes—even after death, exposing family members and others to deadly disease. During the devastating Black Death [or bubonic plague] of the fourteenth century, patients who were sick or dead were kept in the same rooms as the rest of the family. People often wondered why the disease [which killed half of Europe and seemed unstoppable] was affecting so many people at one time. They attributed these epidemics to ‘bad air’ or ‘evil spirits.’ However, careful attention to the medical commands of God as revealed in Leviticus would have saved untold millions of lives. Arturo Castiglione wrote about the overwhelming importance of this biblical medical law, ‘The laws against leprosy in Leviticus 13 may be regarded as the first model of a sanitary legislation’ (Arturo Castiglione, A History of Medicine… 1941, p. 71). Fortunately, the church fathers of Vienna finally took the biblical injunctions to heart and commanded that those infected with the plague… be placed outside the city in special medical quarantine compounds. Care givers fed them until they either died or survived the passage of the disease. Those who died in homes or streets were instantly removed and buried outside the city limits. These biblical sanitary measures quickly brought the dreaded epidemic under control for the first time. Other cities and countries rapidly followed the medical practices of Vienna until the Black Death was finally halted” (Jeffrey, pp. 149-150).
No, Moses simply could not have understood the need to institute such laws through the natural means available to him at the time. But the Creator God did understand. And in commanding that His instructions for handling such situations be preserved in the Bible, the Eternal has given us one more amazing proof that this wonderful book is truly His inspired Word.