Text -- Leviticus 14:1-25 (NET)

Purification of Diseased Skin Infections

14:1 The Lord spoke to Moses: 14:2 “This is the law of the diseased person on the day of his purification, when he is brought to the priest. 14:3 The priest is to go outside the camp and examine the infection. If the infection of the diseased person has been healed, 14:4 then the priest will command that two live clean birds, a piece of cedar wood, a scrap of crimson fabric, and some twigs of hyssop be taken up for the one being cleansed. 14:5 The priest will then command that one bird be slaughtered into a clay vessel over fresh water. 14:6 Then he is to take the live bird along with the piece of cedar wood, the scrap of crimson fabric, and the twigs of hyssop, and he is to dip them and the live bird in the blood of the bird slaughtered over the fresh water, 14:7 and sprinkle it seven times on the one being cleansed from the disease, pronounce him clean, and send the live bird away over the open countryside.

The Seven Days of Purification

14:8 “The one being cleansed must then wash his clothes, shave off all his hair, and bathe in water, and so be clean. Then afterward he may enter the camp, but he must live outside his tent seven days. 14:9 When the seventh day comes he must shave all his hair– his head, his beard, his eyebrows, all his hair– and he must wash his clothes, bathe his body in water, and so be clean.

The Eighth Day Atonement Rituals

14:10 “On the eighth day he must take two flawless male lambs, one flawless yearling female lamb, three-tenths of an ephah of choice wheat flour as a grain offering mixed with olive oil, and one log of olive oil, 14:11 and the priest who pronounces him clean will have the man who is being cleansed stand along with these offerings before the Lord at the entrance of the Meeting Tent. 14:12 “The priest is to take one male lamb and present it for a guilt offering along with the log of olive oil and present them as a wave offering before the Lord. 14:13 He must then slaughter the male lamb in the place where the sin offering and the burnt offering are slaughtered, in the sanctuary, because, like the sin offering, the guilt offering belongs to the priest; it is most holy. 14:14 Then the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot. 14:15 The priest will then take some of the log of olive oil and pour it into his own left hand. 14:16 Then the priest is to dip his right forefinger into the olive oil that is in his left hand, and sprinkle some of the olive oil with his finger seven times before the Lord. 14:17 The priest will then put some of the rest of the olive oil that is in his hand on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering, 14:18 and the remainder of the olive oil that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord. 14:19 “The priest must then perform the sin offering and make atonement for the one being cleansed from his impurity. After that he is to slaughter the burnt offering, 14:20 and the priest is to offer the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.

The Eighth Day Atonement Rituals for the Poor Person

14:21 “If the person is poor and does not have sufficient means, he must take one male lamb as a guilt offering for a wave offering to make atonement for himself, one-tenth of an ephah of choice wheat flour mixed with olive oil for a grain offering, a log of olive oil, 14:22 and two turtledoves or two young pigeons, which are within his means. One will be a sin offering and the other a burnt offering. 14:23 “On the eighth day he must bring them for his purification to the priest at the entrance of the Meeting Tent before the Lord, 14:24 and the priest is to take the male lamb of the guilt offering and the log of olive oil and wave them as a wave offering before the Lord. 14:25 Then he is to slaughter the male lamb of the guilt offering, and the priest is to take some of the blood of the guilt offering and put it on the right earlobe of the one being cleansed, on the thumb of his right hand, and on the big toe of his right foot.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 14:2

Not into the priest's house, but to some place without the camp or city, which the priest shall appoint.

Wesley: Lev 14:3

For God alone did heal or cleanse him really, the priest only declaratively.

Wesley: Lev 14:4

The one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification.

Wesley: Lev 14:4

Allowed for food and for sacrifice.

Wesley: Lev 14:4

wood - A stick of cedar, to which the hyssop and one of the birds was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now freed from that corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible.

Wesley: Lev 14:4

A thread of wool of a scarlet colour, to represent both the leper's sinfulness, and the blood of Christ, and the happy change of the leper's colour and complexion, which before was wan and loathsome, now sprightly and beautiful.

Wesley: Lev 14:4

The fragrant smell of which, signified the cure of the leper's ill scent.

Wesley: Lev 14:5

By some other man. The priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined.

Wesley: Lev 14:5

vessel - That is, over running water put in an earthen - vessel - Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signify Christ, who came by water and blood, 1Jo 5:6. The running water, that is, spring or river water by its liveliness and motion did fitly signify the restoring of liveliness to the leper, who was in a manner dead before.

Wesley: Lev 14:7

The place of its former abode, signifying the taking off that restraint which was laid upon the leper.

Wesley: Lev 14:8

Partly to discover his perfect soundness; partly to preserve him from a relapse through any relicks of it which might remain in his hair or in his clothes.

Wesley: Lev 14:8

Out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family.

Wesley: Lev 14:9

Which began to grow again, and now for more caution is shaved again.

Wesley: Lev 14:10

Oil is added as a fit sign of God's grace and mercy, and of the leper's healing. A log is a measure containing six egg-shells full.

Wesley: Lev 14:11

The healing is ascribed to God, Lev 14:13, but the ceremonial cleansing was an act of the priest using the rites which God had prescribed.

Wesley: Lev 14:12

To teach them, that sin was the cause of leprosy, and of all diseases, and that these ceremonial observations had a farther meaning, to make them sensible of their spiritual diseases, that they might fly to God in Christ for the cure of them.

Wesley: Lev 14:14

To signify, that he was now free to hear God's word in the appointed places, and to touch any person or thing without defiling it, and to go whither he pleased.

Wesley: Lev 14:15

As the blood signified Christ's blood by which men obtained remission of sins, so the oil noted the graces of the spirit by which they are renewed.

Wesley: Lev 14:16

Before the second veil which covered the holy of holies.

Wesley: Lev 14:17

Upon the place where that blood was put.

Wesley: Lev 14:25

Upon the extremities of the body, to include the whole. And some of the oil was afterwards put in the same places upon the blood. That blood seems to have been a token of forgiveness, the oil of healing: For God first forgiveth our iniquities, and then healeth our diseases. When the leper was anointed, the oil must have blood under it, to signify that all the graces and comforts of the spirit, all his sanctifying influences are owing to the death of Christ. It is by his blood alone that we are sanctified.

JFB: Lev 14:2-3

Though quite convalescent, a leper was not allowed to return to society immediately and at his own will. The malignant character of his disease rendered the greatest precautions necessary to his re-admission among the people. One of the priests most skilled in the diagnostics of disease [GROTIUS], being deputed to attend such outcasts, the restored leper appeared before this official, and when after examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp.

JFB: Lev 14:4

Literally, "sparrows." The Septuagint, however, renders the expression "little birds"; and it is evident that it is to be taken in this generic sense from their being specified as "clean"--a condition which would have been altogether superfluous to mention in reference to sparrows. In all the offerings prescribed in the law, Moses ordered only common and accessible birds; and hence we may presume that he points here to such birds as sparrows or pigeons, as in the desert it might have been very difficult to procure wild birds alive.

JFB: Lev 14:4

The cedar here meant was certainly not the famous tree of Lebanon, and it is generally supposed to have been the juniper, as several varieties of that shrub are found growing abundantly in the clefts and crevices of the Sinaitic mountains. A stick of this shrub was bound to a bunch of hyssop by a scarlet ribbon, and the living bird was to be so attached to it, that when they dipped the branches in the water, the tail of the bird might also be moistened, but not the head nor the wings, that it might not be impeded in its flight when let loose.

JFB: Lev 14:5-9

As the blood of a single bird would not have been sufficient to immerse the body of another bird, it was mingled with spring water to increase the quantity necessary for the appointed sprinklings, which were to be repeated seven times, denoting a complete purification. (See 2Ki 5:10; Psa 51:2; Mat 8:4; Luk 5:14). The living bird being then set free, in token of the leper's release from quarantine, the priest pronounced him clean; and this official declaration was made with all solemnity, in order that the mind of the leper might be duly impressed with a sense of the divine goodness, and that others might be satisfied they might safely hold intercourse with him. Several other purifications had to be gone through during a series of seven days, and the whole process had to be repeated on the seventh, ere he was allowed to re-enter the camp. The circumstance of a priest being employed seems to imply that instruction suitable to the newly recovered leper would be given, and that the symbolical ceremonies used in the process of cleansing leprosy would be explained. How far they were then understood we cannot tell. But we can trace some instructive analogies between the leprosy and the disease of sin, and between the rites observed in the process of cleansing leprosy and the provisions of the Gospel. The chief of these analogies is that as it was only when a leper exhibited a certain change of state that orders were given by the priest for a sacrifice, so a sinner must be in the exercise of faith and penitence ere the benefits of the gospel remedy can be enjoyed by him. The slain bird and the bird let loose are supposed to typify, the one the death, and the other the resurrection of Christ; while the sprinklings on him that had been leprous typified the requirements which led a believer to cleanse himself from all filthiness of the flesh and spirit, and to perfect his holiness in the fear of the Lord.|| 03122||1||11||0||@on the eighth day he shall take two he lambs without blemish, and one ewe-lamb of the first year without blemish==--The purification of the leper was not completed till at the end of seven days, after the ceremonial of the birds [Lev 14:4-7] and during which, though permitted to come into the camp, he had to tarry abroad out of his tent [Lev 14:8], from which he came daily to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned among pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of two lambs, the one was to be a sin offering, and an ephah of fine flour (two pints equals one-tenth), and one log (half pint) of oil (Lev 2:1). One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature or from his defilement of the camp by his leprosy previous to his expulsion; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests [Lev 8:23]. The parts sprinkled with this blood were then anointed with oil--a ceremony which is supposed to have borne this spiritual import: that while the blood was a token of forgiveness, the oil was an emblem of healing--as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin offering and the other a burnt offering, which had also the character of a thank offering for God's mercy in his restoration. And this was considered to make atonement "for him"; that is, it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are cleansed through faith in His sacrifice to the privileges of the children of God.|| 03133||1||12||0||@if he be poor, and cannot get so much; then he shall take one lamb==--a kind and considerate provision for an extension of the privilege to lepers of the poorer class. The blood of their smaller offering was to be applied in the same process of purification and they were as publicly and completely cleansed as those who brought a costlier offering (Act 10:34).|| 03146||1||15||0||@leprosy in a house==--This law was prospective, not to come into operation till the settlement of the Israelites in Canaan. The words, "I put the leprosy," has led many to think that this plague was a judicial infliction from heaven for the sins of the owner; while others do not regard it in this light, it being common in Scripture to represent God as doing that which He only permits in His providence to be done. Assuming it to have been a natural disease, a new difficulty arises as to whether we are to consider that the house had become infected by the contagion of leprous occupiers; or that the leprosy was in the house itself. It is evident that the latter was the true state of the case, from the furniture being removed out of it on the first suspicion of disease on the walls. Some have supposed that the name of leprosy was analogically applied to it by the Hebrews, as we speak of cancer in trees when they exhibit corrosive effects similar to what the disease so named produces on the human body; while others have pronounced it a mural efflorescence or species of mildew on the wall apt to be produced in very damp situations, and which was followed by effects so injurious to health as well as to the stability of a house, particularly in warm countries, as to demand the attention of a legislator. Moses enjoined the priests to follow the same course and during the same period of time for ascertaining the true character of this disease as in human leprosy. If found leprous, the infected parts were to be removed. If afterwards there appeared a risk of the contagion spreading, the house was to be destroyed altogether and the materials removed to a distance. The stones were probably rough, unhewn stones, built up without cement in the manner now frequently used in fences and plastered over, or else laid in mortar. The oldest examples of architecture are of this character. The very same thing has to be done still with houses infected with mural salt. The stones covered with the nitrous incrustation must be removed, and if the infected wall is suffered to remain, it must be plastered all over anew.|| 03160||1||10||0||@the priest shall pronounce the house clean, because the plague is healed==--The precautions here described show that there is great danger in warm countries from the house leprosy, which was likely to be increased by the smallness and rude architecture of the houses in the early ages of the Israelitish history. As a house could not contract any impurity in the sight of God, the "atonement" which the priest was to make for it must either have a reference to the sins of its occupants or to the ceremonial process appointed for its purification, the very same as that observed for a leprous person. This solemn declaration that it was "clean," as well as the offering made on the occasion, was admirably calculated to make known the fact, to remove apprehension from the public mind, as well as relieve the owner from the aching suspicion of dwelling in an infected house.

Clarke: Lev 14:3

The priest shall go forth out of the camp - As the leper was separated from the people, and obliged, because of his uncleanness, to dwell without the camp, and could not be admitted till the priest had declared that he was clean; hence it was necessary that the priest should go out and inspect him, and, if healed, offer for him the sacrifices required, in order to his re-admission to the camp. As the priest alone had authority to declare a person clean or unclean, it was necessary that the healed person should show himself to the priest, that he might make a declaration that he was clean and fit for civil and religious society, without which, in no case, could he be admitted; hence, when Christ cleansed the lepers, Mat 8:2-4, he commanded them to go and show themselves to the priest, etc.

Clarke: Lev 14:4

Two birds alive and clean, etc. - Whether these birds were sparrows, or turtledoves, or pigeons, we know not; probably any kind of clean bird, or bird proper to be eaten, might be used on this occasion, though it is more likely that turtle-doves or pigeons were employed, because these appear to have been the only birds offered in sacrifice. Of the cedarwood, hyssop, clean bird, and scarlet wool or fillet, were made an aspergillum, or instrument to sprinkle with. The cedar-wood served for the handle, the hyssop and living bird were attached to it by means of the scarlet wool or crimson fillet. The bird was so bound to this handle as that its tail should be downwards, in order to be dipped into the blood of the bird that had been killed. The whole of this made an instrument for the sprinkling of this blood, and when this business was done, the living bird was let loose, and permitted to go whithersoever it would. In this ceremony, according to some rabbins, "the living bird signified that the dead flesh of the leper was restored to soundness; the cedar-wood, which is not easily corrupted, that he was healed of his putrefaction; the scarlet thread, wool, or fillet, that he was restored to his good complexion; and the hyssop, which was purgative and odoriferous, that the disease was completely removed, and the bad scent that accompanied it entirely gone."Ainsworth, Dodd, and others, have given many of these rabbinical conceits. Of all these purifications, and their accompanying circumstances, we may safely say, because authorized by the New Testament so to do, that they pointed out the purification of the soul through the atonement and Spirit of Christ; but to run analogies between the type and the thing typified is difficult, and precarious. The general meaning and design we sufficiently understand; the particulars are not readily ascertainable, and consequently of little importance; had they been otherwise, they would have been pointed out.

Clarke: Lev 14:5

Over running water - Literally, living, that is, spring water. The meaning appears to be this: Some water (about a quarter of a log, an eggshell and a half full, according to the rabbins) was taken from a spring, and put into a clean earthen vessel, and they killed the bird over this water, that the blood might drop into it; and in this blood and water mixed, they dipped the instrument before described, and sprinkled it seven times upon the person who was to be cleansed. The living or spring water was chosen because it was purer than what was taken from pits or wells, the latter being often in a putrid or corrupt state; for in a ceremony of purifying or cleansing, every thing must be as pure and perfect as possible.

Clarke: Lev 14:7

Shall let the living bird loose - The Jews teach that wild birds were employed on this occasion, no tame or domestic animal was used. Mr. Ainsworth piously conjectures that the living and dead birds were intended to represent the death and resurrection of Christ, by which an atonement was made to purify the soul from its spiritual leprosy. The bird let loose bears a near analogy to the scapegoat. See Leviticus 16.

Clarke: Lev 14:8

And shave off all his hair - That the water by which he was to be washed should reach every part of his body, that he might be cleansed from whatever defilement might remain on any part of the surface of his body. The Egyptian priests shaved the whole body every third day, to prevent all manner of defilement.

Clarke: Lev 14:10

Two he-lambs - One for a trespass-offering, Lev 14:12, the other for a burnt-offering, Lev 14:19, Lev 14:20

Clarke: Lev 14:10

One ewe-lamb - This was for a sin-offering Lev 14:19. Three tenth deals - Three parts of an ephah, or three omers; See all these measures explained in Exo 16:16 (note). The three tenth deals of flour were for a minchah, meat or gratitude-offering, Lev 14:20. The sin-offering was for his impurity; the trespass-offering for his transgression; and the gratitude-offering for his gracious cleansing. These constituted the offering which each was ordered to bring to the priest; see Mat 8:4.

Clarke: Lev 14:12

Wave-offering - See Exo 29:27, and Leviticus 7, where the reader will find an ample account of all the various offerings and sacrifices used among the Jews.

Clarke: Lev 14:14

Upon the tip of the right ear, etc. - See Clarke’ s note on Exo 29:20.

Clarke: Lev 14:21

And if he be poor - he shall take one lamb - There could be no cleansing without a sacrifice. On this ground the apostle has properly observed that all things under the law are purged with blood; and that without shedding of blood there is no remission. Even if the person be poor, he must provide one lamb; this could not be dispensed with: - so every soul to whom the word of Divine revelation comes, must bring that Lamb of God which takes away the sin of the world. There is no redemption but in his blood.

Calvin: Lev 14:2

2.This shall be the law of the leper Moses now treats of the manner in which those who were cured of leprosy were to be cleansed and restored. Thus far he had shewn whom the priest was to admit into the holy congregation, and account to be clean; he now prescribes the rite of expiation, whereby the people might learn how greatly God abominates the uncleanness, which He commands to be purified by a solemn propitiation; and also that he who is healed may acknowledge that he is rescued from death by God’s special blessing, and may in future be more diligent in seeking to be pure. For there were two parts in the sacrifice here demanded-purification and thanksgiving. But we must ever keep in view the object which I have stated in the last chapter, that the Israelites were instructed by this ceremony to serve God in chastity and purity, and to keep far away from those defilements, whereby religion would be profaned. Since, then, leprosy was a kind of pollution, God was unwilling that those who were cured of it should be received into the holy congregation, ¹³ except after the offering of a sacrifice; as if the priest reconciled them after excommunication. It will now be well to discuss the points which are worthy of consideration. The office of cleansing is imposed on the priest; yet he is at the same time forbidden to cleanse any except those who were already pure and clean. In this, on the one hand, God claims for Himself the honor of the cure, lest men should assume it; and also establishes the discipline which He would have to reign in His Church. To make the matter clearer, it belongs to God only to forgive sins; what, then, remains to man, except to be the witness and herald of the grace which He confers? God’s minister can, therefore, absolve none whom God has not before absolved. In sum, absolution is not in the power or will of man: the minister only sustains an inferior part, to endorse God’s judgment, or rather to proclaim God’s sentence. Hence that remarkable expression of Isaiah, “I, even I, am he that blotteth out thy transgressions, O Israel, and none but me. ” ¹⁴ (Isa 43:25.) In which sense, too, God everywhere promises by the prophets that the people shall be clean, when He shall have cleansed them. Meanwhile, however, this does not prevent those who are called to the office of teaching from purging the uncleanness of the people in a certain peculiar way. For, since faith alone purifies the heart, in so far as it receives the testimony which God proffers by the mouth of man, the minister who testifies that we are reconciled to God, is justly reckoned to take away our pollution. This expiation is still in force, though the ceremony has long ceased to be in use. But, since the spiritual healing, which we receive by faith, proceeds from the mere grace of God, the ministry of man does not at all detract from His glory. Let us, then, remember that these two things are perfectly consistent with each other, that God is the sole author of our purity; and yet that the method, which He uses for our justification, must not on that account be neglected. And this is properly referred to discipline, that whosoever has been once cast out of the holy congregation by public authority, must not be received again except upon professing penitence and a new life. We must observe, too, that this jurisdiction was given to the priests not only on the ground that they represented Christ, but also in respect to the ministry, which we have in common with them.

Calvin: Lev 14:3

3.And the priest shall go forth This is the examination, which was more fully treated of in the last chapter, without which it was not lawful to receive him who had been once rejected. The priest’s command, which is mentioned immediately afterwards, I refer to the Levites, some one of whom probably accompanied the priest to prepare the sacrifice, that thus the priests might only discharge the principal duty. The sum of the rite respecting the two birds tends to this, that the cleansing from leprosy was a kind of resurrection Two birds were placed before their eyes; the liberty of one was purchased by the blood of the other; because the former was not let go until it had been first dipped in the blood and the water; and thus the matter of sprinkling was prepared for the man’s purification. The sevenfold repetition was intended to impress more deeply on men’s memories a continual meditation on God’s grace; for we know that by this number perfection is often expressed in Scripture. With the same object, he who had been cured shaved his hair, and washed in water. Yet he did not return home on the first day, but on the eighth. Meantime, on the seventh day he shaved his beard, and his eyebrows, and all the hair of his head; he washed himself and his garments, and then proceeded to the sacrifice. So difficult is it to accustom men to a serious acknowledgment of the two points, to hold their vice in detestation, and worthily to estimate the grace of God whereby they are delivered.

Calvin: Lev 14:10

10.And on the eighth As infants on the eighth day after they were cleansed from the uncleanness which they had brought from the womb, were grafted into the Church, and made members of it; so now the eighth day is prescribed for the restoration of those who, in the cure that they have received, are as it were born again; for they are accounted dead whom the leprosy had banished from the holy congregation. A sacrifice is therefore appointed which may renew the circumcision that had been in some measure effaced. Now, the meaning of all the things here mentioned is not clear to myself, and I would not have my readers too curious respecting them. Some may be probably accounted for; the right ear, the thumb of the right hand, and the great toe of the right foot, were sprinkled with the blood of the offering, because the leper was restored to the ordinary habits and customs of life, so as to have freedom of walk and action, and free conversational intercourse; for in the ear there is a mutual correspondence between speaking and hearing. The head is anointed, or cleansed with the oil, that nothing impure should remain in his whole body ¹⁵ God spare the poor and lowly, and does not compel them to offer the two lambs, lest they should be burdened beyond their means; whence it appears, that sacrifices are not estimated according to their intrinsic value, but according to the pious feeling which disposes each on liberally to offer in proportion to what is given him.

Defender: Lev 14:2

There is no record in the Bible of any leper ever cured by natural means, just as sin cannot be cured by any natural process. Nevertheless, the detailed description of what a leper must do if he ever was cured provides a striking physical parallel to the spiritual cleansing of a sinner. When Jesus miraculously cured ten lepers, it is significant that He sent them to the priest to follow the prescribed ceremony of cleansing (Luk 17:14). The priest was probably amazed and completely inexperienced in such a ceremony."

TSK: Lev 14:2

the law : Lev 14:54-57, Lev 13:59

in the day : Num 6:9

He shall : Mat 8:2-4; Mar 1:40-44; Luk 5:12-14, Luk 17:14

TSK: Lev 14:3

go forth : Lepers were obliged to live in a detached situation, separate from other people, and to keep themselves actually at a distance from them. They were distinguished by a peculiar dress; and if any person approached, they were bound to give him warning, by crying out, Unclean! unclean!

out of : Lev 13:46

be healed : Exo 15:26; 2Ki 5:3, 2Ki 5:7, 2Ki 5:8, 2Ki 5:14; Job 5:18; Mat 10:8, Mat 11:5; Luk 4:27, Luk 7:22; Luk 17:15, Luk 17:16-19; 1Co 6:9-11

TSK: Lev 14:4

two birds : or, sparrows, The word tzippor , from the Arabic zaphara , to fly, is used in the Scriptures to denote birds of every species, particularly small birds. But it is often used in a more restricted sense, as the Hebrew writers assert, to signify the sparrow. Aquinas says the same; and Jerome renders it here the sparrow. So the Greek στρουθια , in Matthew and Luke, which signifies a sparrow, is rendered by the Syriac translator tzipparin , the same as the Hebrew tzipporim . Nor is it peculiar to the Hebrews to give the same name to the sparrow and to fowls of the largest size; for Nicander calls the hen στρουθος κατοικαδος , the domestic sparrow, and both Plautus and Ausonius call the ostrich, passer marinus , ""the marine sparrow.""It is evident, however, that the word in this passage signifies birds in general; for if the sparrow was a clean bird, there was no necessity for commanding a clean one to be taken, since every one of the species was ceremonially clean; but if it was unclean, then it could not be called clean. Lev 1:14, Lev 5:7, Lev 12:8

cedar : Lev 14:6, Lev 14:49-52; Num 19:6

scarlet : Heb 9:19

hyssop : Exo 12:22; Num 19:18; Psa 51:7

TSK: Lev 14:5

earthen vessel : Lev 14:50; Num 5:17; 2Co 4:7, 2Co 5:1, 2Co 13:4; Heb 2:14

TSK: Lev 14:6

the living bird : Joh 14:19; Rom 4:25, Rom 5:10; Phi 2:9-11; Heb 1:3; Rev 1:18

dip them : Lev 14:51-53; Zec 13:1; Rev 1:5

TSK: Lev 14:7

sprinkle : Num 19:18, Num 19:19; Isa 52:15; Eze 36:25; Joh 19:34; Heb 9:13, Heb 9:19, Heb 9:21; Heb 10:22, Heb 12:24; 1Pe 1:2; 1Jo 5:6

seven times : Lev 14:51, Lev 4:6, Lev 4:17, Lev 8:11, Lev 16:14, Lev 16:19; 2Ki 5:10, 2Ki 5:14; Psa 51:2, Psa 51:7; Eph 5:26, Eph 5:27

pronounce : Lev 13:13, Lev 13:17

let : Lev 16:22; Dan 9:24; Mic 7:19; Heb 9:26

into the open field : Heb. upon the face of the field

TSK: Lev 14:8

wash his : Lev 11:25, Lev 13:6, Lev 15:5-8; Exo 19:10, Exo 19:14; Num 8:7; Rev 7:14

wash himself : Lev 8:6; 1Pe 3:21; Rev 1:5, Rev 1:6

and shall : Num 12:15

seven days : Lev 8:33-35, Lev 13:5

TSK: Lev 14:9

shave all : Num 6:9, Num 8:7

wash his flesh : Lictenstein states that ""among the Koossas (a nation of South Africa), there are certain prevailing notions respecting moral (ceremonial) uncleanness. All children are unclean till they are admitted among grown-up persons (which happens with the males through the various ceremonies attending circumcision); all lying-in women are unclean for the first month; all men who have lost their wives, for a fortnight, and all widows for a month; a mother who has lost a child, for two days; all persons who have been present at a death, the men returning from a battle, etc. No one may have intercourse with such an unclean person, till he has washed himself, rubbed his body with fresh paint, and rinsed his mouth with milk. But he must not do this till after the lapse of a certain time, fixed by general consent for each particular case, and during this time he must wholly refrain from washing, painting, or drinking milk.""

TSK: Lev 14:10

eighth day : Lev 14:23, Lev 9:1, Lev 15:13, Lev 15:14

take : Mat 8:4; Mar 1:44; Luk 5:14

he lambs : Lev 1:10; Joh 1:29; 1Pe 1:19

ewe lamb : Lev 4:32; Num 6:14

of the first year : Heb. the daughter of her year

three tenth : Lev 23:13; Exo 29:40; Num 15:9, Num 28:20

a meat offering : Lev 2:1; Num 15:4-15; Joh 6:33, Joh 6:51

log of oil : Lev 14:12, Lev 14:15, Lev 14:21, Lev 14:24

TSK: Lev 14:11

Lev 8:3; Exo 29:1-4; Num 8:6-11, Num 8:21; Eph 5:26, Eph 5:27; Jud 1:24

TSK: Lev 14:12

trespass : Lev 5:2, Lev 5:3, Lev 5:6, Lev 5:7, Lev 5:18, Lev 5:19, Lev 6:6, Lev 6:7; Isa 53:10

wave them : Lev 8:27-29; Exo 29:24

TSK: Lev 14:13

in the place : Lev 1:5, Lev 1:11, Lev 4:4, Lev 4:24; Exo 29:11

as the sin : Lev 7:7, Lev 10:17

it is most holy : Lev 2:3, Lev 7:6, Lev 21:22

TSK: Lev 14:14

Lev 8:23, Lev 8:24; Exo 29:20; Isa 1:5; Rom 6:13, Rom 6:19, Rom 12:1; 1Co 6:20; 2Co 7:1; Phi 1:20; 1Pe 1:14, 1Pe 1:15, 1Pe 2:5, 1Pe 2:9, 1Pe 2:10; Rev 1:5, Rev 1:6

TSK: Lev 14:15

Psa 45:7; Joh 3:34; 1Jo 2:20

TSK: Lev 14:16

Lev 4:6, Lev 4:17; Luk 17:18; 1Co 10:31

TSK: Lev 14:17

Lev 14:14, Lev 8:30; Exo 29:20, Exo 29:21; Eze 36:27; Joh 1:16; Tit 3:3-6; 1Pe 1:2

TSK: Lev 14:18

the remnant : Lev 8:12; Exo 29:7; 2Co 1:21, 2Co 1:22; Eph 1:17, Eph 1:18

make an atonement : Lev 4:26, Lev 4:31, Lev 5:16

TSK: Lev 14:19

Lev 14:12, Lev 5:1, Lev 5:6, Lev 12:6-8; Rom 8:3; 2Co 5:21

TSK: Lev 14:20

Lev 14:10; Eph 5:2

TSK: Lev 14:21

poor : Lev 1:14, Lev 5:7, Lev 12:8; 1Sa 2:8; Job 34:19; Pro 17:5, Pro 22:2; Luk 6:20, Luk 21:2-4; 2Co 8:9, 2Co 8:12; Jam 2:5, Jam 2:6

cannot : Heb. his hand reach not

one lamb : Lev 14:10

to be waved : Heb. for a waving

TSK: Lev 14:22

two turtle doves : Tor , the turtle or ring-dove, so called by an onomatop[28959]ia from its cooing, as in Greek τρυγων , Latin, turtur and English, turtle. It is a species of the dove or pigeon, here called yonah , and in the Syriac yauno , from the verb to oppress, afflict, because of its being particularly defenceless, and exposed to rapine and violence. The dove is a genus of birds too well known to need a particular description; and of which there are several species besides the turtle-dove; as the wood pigeon, tame pigeon, and others. The dove is universally allowed to be one of the most beautiful objects in nature. The brilliancy of her plumage, the splendour of her eye, the innocence of her look, the excellence of her dispositions, and the purity of her manners, have been the theme of admiration and praise in every age. To the snowy whiteness of her wings, and the rich golden hues that adorn her neck, the inspired Psalmist alludes in most elegant strains (Psa 68:13). The voice of the dove is particularly tender and plaintive, and bears a striking resemblance to the groan of a person in distress; to which the inspired bards frequently allude (Isa 38:14; Isa 59:11; Eze 7:16). Her native dwelling is in the caves or hollows of the rock; allusions to which fact also occur in the Sacred Writings (Son 2:14; Jer 48:28). Her manners are as engaging as her form is elegant, and her plumage rich and beautiful. She is the chosen emblem of simplicity, gentleness, chastity, and feminine timidity, and for this reason, as well as from their abounding in the East, they were probably chosen as offerings by Jehovah. Psa 68:13; Son 2:14; Isa 38:14, Isa 59:11; Jer 48:28; Eze 7:16

TSK: Lev 14:23

Lev 14:11

TSK: Lev 14:24

Lev 14:10-13

TSK: Lev 14:25

Lev 14:14-20; Psa 40:6; Ecc 5:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 14:1

The leper was excluded not only from the sanctuary but from the camp. The ceremony of restoration which he had to undergo was therefore twofold. The first part, performed outside the camp, entitled him to come within and to mix with his brethren, Lev 14:3-9. The second part, performed in the court of the tabernacle and separated from the first by an interval of seven days, restored him to all the privileges of the covenant with Yahweh, Lev. 14:10-32.

Barnes: Lev 14:4

These birds were provided by the priest for the man. They were not, like the offerings for the altar, brought by the man himself (compare Lev 14:4 with Lev 14:10), they were not presented nor brought near the sanctuary, nor was any portion of them offered on the altar.

Cedar wood, and scarlet, and hyssop - These three substances were used as the common materials in rites of purification (compare Exo 12:22; Num 19:8; Psa 51:7; Heb 9:19): the "cedar", or juniper, the resin or turpentine of which was a preservative against decay, and employed in medicines for elephantiasis and other skin diseases: the "scarlet", a "tongue,"or band, of twice-dyed scarlet wool, with which the living bird, the hyssop, and the cedar wood were tied together when they were dipped into the blood and water: the color expressing the rosiness associated with health and vital energy: and the "hyssop"(see Exo 12:22), probably the Caper plant, whose cleansing virtues as a medicine, and use in the treatment of ulcers and diseases of the skin allied to leprosy, were known to the ancients. It has been conjectured that the scarlet band was used to tie the hyssop upon the cedar, so as to make a sort of brush, such as would be convenient for sprinkling.

Barnes: Lev 14:5

Running water - literally, living water, i. e. water fresh from the spring Gen 26:19; Num 19:17.

Barnes: Lev 14:7

Seven times - The seal of the covenant, expressed in the number seven (compare Lev 14:9), was renewed in sprinkling him who, during his leprosy, had lived as an outcast. The details of a restoration to health and freedom appear to be well expressed in the whole ceremony. Each of the birds represented the leper. They were to be of a clean kind, because they stood for one of the chosen race. The death-like state of the leper during his exclusion from the camp was expressed by killing one of the birds. The living bird was identified with the slain one by being dipped in his blood mixed with the spring water that figured the process of purification, while the cured leper was identified with the rite by having the same water and blood sprinkled over him. The bird then liberated was a sign that the leper left behind him all the symbols of the death disease and of the remedies associated with it, and was free to enjoy health and social freedom with his kind. Compare Col 2:12.

Barnes: Lev 14:9

The best of all types of the healing of the Spirit, was the healing of the leper. In his formal cleansing, consecration, and atonement by sacrifice (see the notes at Lev 14:9-20), the ministers of the sanctuary bore public witness that he was restored to the blessing of communion with his brethren and with Yahweh. Hence, when the Son of God proved His divine mission by healing the lepers Mat 11:5, He did not excuse them from going to the priest to "offer for the cleansing those things which Moses commanded"Mar 1:44; Luk 5:14 "for a testimony to the people"Mat 8:4.

Barnes: Lev 14:10-11

Two young rams from one to three years old (not lambs), a ewe lamb in her first year (see Lev 12:6), three-tenth parts of an ephah (something over ten pints and a half) of fine flour mingled with oil, and a log (about half a pint; see Lev 19:35) of oil. The priest presented both the man and his offerings to Yahweh at the entrance of the tent of meeting. See Lev 1:3.

Barnes: Lev 14:12

This trespass-offering, with its blood and the oil, must be regarded as the main feature in the ceremony: no alteration being permitted even in the case of the poor Lev 14:21-23. There appears to be no other case in which an entire victim was waved (see Lev 7:30) before Yahweh. The Levites are spoken of as "a wave offering,"Num 8:11-15 (see the margin). The man in this case, represented by his trespass-offering, was dedicated as a Wave-offering in like manner.

Barnes: Lev 14:13

It is most holy - See Lev 6:25 note.

Barnes: Lev 14:14

In the same way, and with the same significance as in Lev 8:23. It is said that a portion of the blood was caught by the priest in the palm of his hand as it ran from the victim.

Barnes: Lev 14:16

The sevenfold sprinkling of the oil before the sanctuary, in addition to the waving of it, seems to have been intended to consecrate it to represent the spiritual gift consequent upon the covenant, the sealing of which had been figured by the sacramental blood of the offering.

Barnes: Lev 14:17-18

Him that is to be cleansed - Of him that has been cleansed. The significance of the act is similar to that in Lev 8:11, Lev 8:15.

Barnes: Lev 14:19-20

The cleansed leper was now in a position to avail himself of the accustomed law of sacrifice as one completely restored. The ewe lamb was now offered in his behalf as a sin-offering, one of the young rams as a burnt-offering, and the fine flour mingled with oil as a meat-offering.

Poole: Lev 14:2

Not into the priest’ s house, but to some place without the camp or city, Lev 13:46 , which the priest shall appoint.

Poole: Lev 14:3

To wit, by God; for God alone did heal or cleanse him really, the priest only ministerially and declaratively, as ministers are said to remit sins, though it be granted that none can truly and properly forgive sins but God, Mar 2:7 .

Poole: Lev 14:4

Two birds the one to represent Christ as dying for his sins, the other to represent him as rising again for his purification or justification.

Clean allowed for food and for sacrifice.

Cedar wood a stick of cedar, to which the hyssop and one of the birds was tied by the scarlet thread. Cedar seems to be chosen, to note that the leper was now freed from that putrefaction or corruption which his leprosy had brought upon him, that kind of wood being in a manner incorruptible.

Scarlet a thread of wool of a scarlet colour, Heb 9:19 , to represent both the leper’ s sinfulness, Isa 1:18 , and the blood of Christ, and the happy change of the leper’ s colour and complexion, which before was wan and loathsome, now sprightly and beautiful.

Hyssop chosen partly for its fragrant smell, which signified the cure of the leper’ s ill scent, and partly for conveniency in the use of sprinkling. See Exo 12:22 .

Poole: Lev 14:5

To wit, by some other man. The priest did not kill it himself, because it was not properly a sacrifice, as being killed without the camp, and not in that place to which all sacrifices were confined; and if it had been a sacrifice, that might be killed by another, so long as the sprinkling of the blood of it, which was the most proper and essential act in the sacrifice, was done by the priest.

Over running water it seems to be a metathesis or transplacing of words, for over running water put

in an earthen vessel Thus the blood of the bird and the water were mixed together, partly for the conveniency of sprinkling, and partly to signify Christ, who came by water and blood, 1Jo 5:6 . The running water, i.e. spring or river water, by its liveliness and motion did fitly. signify the restoring of liveliness to the leper, who was in a manner dead with his leprosy, as was noted before.

Poole: Lev 14:7

Seven times to signify his perfect cleansing and restoration to all his former privileges. Compare Lev 4:17 .

Into the open field the place of its former abode, signifying the taking off that restraint which was laid upon the leper, and the liberty which the leper now had to return to his former habitation and conversation with other men.

Poole: Lev 14:8

Shave off all his hair partly, to discover his perfect soundness; partly, to preserve him from relapse through any seeds or relics of it which might remain in his hair, or in his clothes; and partly, to teach him to put off his old lusts, and become a new man.

Out of his tent out of his former habitation, in some separate place, lest some of his leprosy yet lurking in him should break forth to the infection of his family.

Poole: Lev 14:9

He shall shave all his hair which began to grow again since it was first shaved, and now for more caution is shaved again.

Poole: Lev 14:10

Oil is added here as a fit sign of God’ s grace and mercy, and of the leper’ s healing.

Log a measure for liquid things containing six eggshells-full.

Poole: Lev 14:11

The healing is ascribed to God, Lev 14:13 , but the ceremonial cleansing or making of him clean and fit for society was an act of the priest using the rites which God had prescribed, whereby the sinner was cleansed.

Poole: Lev 14:12

For a trespass-offering to teach them that sin was the cause of leprosy and of all diseases, and that these ceremonial observations had a further meaning, even to make them sensible of their spiritual diseases, their sins, and to fly to God in Christ for the cure of them.

Poole: Lev 14:13

In the holy place to wit, in the court of the tabernacle. See Lev 1:11 7:7 .

It is most holy both of them are equally holy, and therefore to be offered in the same place.

Poole: Lev 14:14

To signify that he was now free to hear God’ s word in the appointed places, from which he was before excluded, and to touch any person or tiring without defiling it, and to go whither he pleased.

Poole: Lev 14:15

As the blood signified Christ’ s blood, by which men obtain remission of sins; so the oil noted the graces of the Spirit, by which they are regenerated and renewed.

Poole: Lev 14:16

i.e. Before the second veil which covered the holy of holies, where God is oft said to dwell, and to be present in a peculiar manner.

Poole: Lev 14:17

i.e. Upon the place of that blood, as it is expressed Lev 14:28 , or where that blood was put, Lev 14:14 ; or, over and besides the blood , &c.; i.e. as the blood was put in those places, so shall the oil be.

PBC: Lev 14:14

Philpot: THE LEPER CLEANSED 

Haydock: Lev 14:3

Camp. The leper was not left to his own judgment to mix with society, as soon as he perceived himself cleansed. He had to send for a priest; and one of the most discerning among those who made it their employment to study in the court of the tabernacle, was commissioned to examine him. (Grotius) ---

The sacrifice was offered without the camp, (Calmet) if it may be called a sacrifice. (Menochius) ---

That of Christ's body was not yet instituted, which supplies all the rest. (St. Augustine, contra adv. i. 19.) (Worthington)

Haydock: Lev 14:4

Sparrows. Hebrew tsipporim. Septuagint, "little birds," which the law only determines must be clean; such probably as might be procured most easily. The leper was to present them, and kill one. But the priest sprinkled with its blood the other bird, which was tied with a scarlet ribband to the cedar-wood and hyssop, in such a manner that its head and wings were not much wet, as it as to fly away. (Calmet) ---

The cedar prevents putrefaction, the hyssop is very odoriferous, the scarlet and the bird denote beauty and life, which qualities the leper must acquire. So the penitent regains the virtues he had lost, with interest. (Tirinus)

Haydock: Lev 14:5

Living waters. That is, waters taken from a spring, brook, or river: (Challoner) not stagnant or rain water.

Haydock: Lev 14:7

Rightly. According to law. (Haydock) ---

The number seven is used to denote perfection, ver. 15, &c. (Menochius) ---

Field. An emblem of the liberty which the leper would soon enjoy. (Haydock) ---

The pagans cast over their head the things which had been used for their purification. (Virgil, Eclogues viii. 102.) Fer cineres, Amarilli, foras, rivoque fluenti---Transque caput jace, ne respexeris. ---

There were afraid to trample upon them. (Gell. x. 15.; Metam. xiii. 954.) There were also accustomed to set birds at liberty in honour of their gods. Demosthenes accuses Conon of having eaten those which had been used in his purification. Bonfrere believes that Moses does not here prescribe any sacrifice. Why then is a priest employed to make these aspersions? (Calmet)

Haydock: Lev 14:8

Body, even to the feet, Isaias vii. 20. (Haydock) ---

Probably with a pair of scissors. (Calmet) ---

The Egyptians priests did so every third day, that nothing impure might be concealed. (Herod., ii. 37.) The greatest caution was requisite to prevent the return of the leprosy; and therefore, after the first purification, (ver. 4,) the leper is not allowed to go home, till a sufficient time has elapsed to ascertain whether he be radically healed, and then he must offer a sacrifice, ver. 10. (Haydock) ---

But why so many prescriptions for a disease so involuntary, (Calmet) which must have caused the unhappy sufferer so much pain? (Haydock) ---

The Rabbins assert, that the leprosy was sent to punish some secret transgression, particularly some pride or detraction; as they maintain, that every illness is in punishment of some offence. (Abarbanel.) (Grotius) ---

If [It?] was often the effect of intemperance or negligence; and the sacrifices were exacted, to make some reparation to God for remaining in the camp and near the tabernacle, at the commencement of the disorder. (Calmet) ---

This foul cutaneous disease was also very infectious, and the law was designed to impress people with a horror of it, and to teach them to prevent its ravages as much as possible. (Haydock) ---

A sparrow is slain, and the hair shaved, to indicate that all sinful affections must be cut off by the true penitent, while the sparrow, which is sent away into the desert, reminds him that he must live a stranger to pleasure, and perfectly mortified. (Du Hamel) ---

Days; without having any communication with his wife. (Lyranus)

Haydock: Lev 14:10

A sextary; Hebrew log: a measure of liquids, which was the twelfth part of a hin; and held about as much as six eggs. (Challoner) ---

For each of the victims a sacrifice of flour and oil was required. (Haydock)

Haydock: Lev 14:12

Offered. Hebrew, "elevated, or waved," as Exodus xxix. 24.

Haydock: Lev 14:13

Place; on the left hand of the altar of holocausts, chap. i. 11. This sacrifice is different from that for sin, ver. 19. (Calmet)

Haydock: Lev 14:14

Taking of the blood, &c. These ceremonies, used in the cleansing of a leper, were mysterious and very significative. The sprinkling seven times with the blood of the little bird, the washing himself and his clothes, the shaving his hair and his beard, signify the means which are to be used in the reconciliation of a sinner, and the steps by which he is to return to God, viz. by the repeated application of the blood of Christ; the washing his conscience with the waters of compunction; and retrenching all vanities and superfluities, by employing all that is over and above what is necessary in alms deeds. The sin-offering, and the holocaust or burnt-offering, which he was to offer at his cleansing, signify the sacrifice of a contrite and humble heart, and that of adoration in spirit and truth, with gratitude and thankfulness, for the forgiveness of sins, with which we are ever to appear before the Almighty. The touching the right ear, the thumb of the right hand, and the great toe of the right foot, first with the blood of the victim, and then with the remainder of the oil, which had been sprinkled seven times before the Lord, signify the application of the blood of Christ, and the unction of the sevenfold grace of the Holy Ghost to the sinner's right ear, that he may duly hearken to and obey the law of God; and to his right hand and foot, that the works of his hands, and all the steps or affections of his soul, signified by the feet, may be rightly directed to God. (Challoner) See chap. viii. 23. ---

These ceremonies might serve to call to the leper's recollection the benefit which he had received, and to distinguish him from others. (Calmet)

Haydock: Lev 14:17

Blood. Septuagint and Syriac, "upon the place of the blood," on the person's ear, thumb, and toe.

Haydock: Lev 14:21

Offering. Hebrew, "a trespass-offering to be waved," ver. 12, 24. ---

Oil. The same quantity of oil is required as ver. 10. The rest is diminished two-thirds; only instead of the ewe and one lamb, two turtles or pigeons are substituted. (Haydock)

Gill: Lev 14:1

And the Lord spake unto Moses,.... In order to deliver the same to Aaron, who, and the priests his successors, were chiefly to be concerned in the execution of the law given:

saying;

as follows.

Gill: Lev 14:2

This shall be the law of the leper, in the day of his cleansing,.... Or the rules, rites, ceremonies, and sacrifices to be observed therein. Jarchi says, from hence we learn that they were not to purify a leper in the night:

he shall be brought unto the priest: not into the camp, or city, or house, where the priest was, for till he was cleansed he could not be admitted into either; besides, the priest is afterwards said to go forth out of the camp to him; but he was to be brought pretty near the camp or city, where the priest went to meet him. As the leper was an emblem of a polluted sinner, the priest was a type of Christ, to whom leprous sinners must be brought for cleansing; they cannot come of themselves to him, that is, believe in him, except it be given unto them; or they are drawn with the powerful and efficacious grace of God, by which souls are brought to Christ, and enabled to believe in him; not that they are brought against their wills, but being drawn with the cords of love, and through the power of divine grace, sweetly operating upon their hearts, they move towards him with all readiness and willingness, and cast themselves at his feet, saying, as the leper that came to Christ, "Lord, if thou wilt, thou canst make me clean", Mat 8:2 Mar 1:40; and it is grace to allow them to come near him, and amazing goodness in him to receive and cleanse them.

Gill: Lev 14:3

And the priest shall go forth out of the camp,.... A little without the camp, as Ben Gersom notes. There have been several goings forth of Christ our High Priest; first in the council and covenant of grace and peace, when he became the surety of his people; then in time by the assumption of human nature, when he came forth from his Father, and came into the world to save them; next, when he went forth out of the city of Jerusalem to suffer for them; and also, when, at the time of conversion, he goes forth in quest of them, and looks them up, and finds them, and brings them home, which may answer to the type here; and all shows the great readiness of Christ to receive sinners:

and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; that all the signs of uncleanness are removed, the swelling, the scab, or bright spot, and the white hair in them, and, instead of that, black hair is grown up. The typical priest did not heal, nor could he, the healing was of God; he only looked to see by signs if the plague was healed; but our antitypical priest looks with an eye of pity and compassion on leprous sinners, and they are enabled to look to him by faith, and virtue goes out of him to the healing of their diseases; as he looks upon them in their blood, and says to them, Live, so he looks upon them in their leprosy, and touches them, and says, "I will, be thou clean", Mat 8:3, and they are immediately healed; he is the sun of righteousness, which arises upon them with healing in his wings.

Gill: Lev 14:4

Then shall the priest command to take for him that is to be cleansed,.... The command is by the priest, the taking is by any man, as Ben Gersom observes; anyone whom he shall command, the leper himself, or his friends. Aben Ezra interprets it, the priest shall take of his own; but he adds, there are some that explain it, the leper shall give them to him, namely, what follows:

two birds alive, and clean; any sort of birds, to whom this description agrees; for not any particular sort are pointed out, as "sparrows" ^w, as some render the word, or any other; because either they must be clean or unclean; if unclean, then not to be used; if clean, then this descriptive character is used in vain. These were to be alive, taken alive with the hand, and not shot dead; and this also excepts such as were torn, as Jarchi, or any ways maimed and unsound, and not likely to live; and they were to be "clean", such as were so according to a law given in a preceding chapter; they were to be none of those unclean birds there mentioned; and, according to the Misnah ^x, they were to be alike in sight and height, and in price and value, and to be taken together; and, by the same tradition, they were to be two birds of liberty, that is, not such as were kept tame in cages, but such as fly abroad in the fields, These birds may be considered as a type of Christ, who compares himself to a hen, Mat 23:37; and "birds" may denote his swiftness and readiness to help his people, his tenderness and compassion towards them in distress, and his weakness and frailty in human nature, and his meanness and despicableness in the eyes of men; and these being "alive", the character well agrees with him, who is the living God, the living. Redeemer, the Mediator that has life in himself, and for his people; and as man, now lives, and will live for evermore, and is the author and giver of life, natural, spiritual, and eternal. And the birds being clean, may denote the purity and holiness of Christ, and so his fitness to be a sacrifice, and his suitableness as food for his people: and the number two may signify either his two natures, divine and human, in both which he lives, and is pure and holy; or his two estates of humiliation and exaltation; or his death by the slain bird, and his resurrection by the living bard, of which more hereafter:

and the cedar wood, and scarlet, and hyssop; a stick of cedar, as Jarchi; it was proper it should be of such a size, as to be known to be cedar wood, but was not to be too heavy for the priest to sprinkle with it, as Ben Gersom; and the same writer observes, it ought to have a leaf on the top of it, that it might appear to be cedar: according to the Misnah ^y, it was to be a cubit long, and the fourth part of a bed's foot thick: "scarlet" was either wool dyed of that colour, or crimson, so Jarchi; or a scarlet thread or line with which the hyssop was bound and fastened to the cedar wood; and, according to the above tradition ^z, the "hyssop" was to be neither counterfeit nor wild, nor Greek, nor Roman, nor any that had any epithet to it, but common simple hyssop; and, as Gersom says, there was not to be less than an handful of it. The signification of these is variously conjectured; according to Abarbinel, they have respect to the nature of the leprosy, and as opposite to it; that as the two live birds signified restoration to his former state, when he had been like one dead, so the cedar wood, being incorruptible and durable, showed that the putrefaction of humours was cured; the scarlet, that the blood was purged, and hence the true colour of the face returned again, and a ruddy and florid countenance as before; and the hyssop being of a savoury smell, that the disagreeable scent and stench were gone: but others think there is a moral meaning in them, that the cedar being the highest of trees, and the scarlet colour coming from a worm, and the hyssop the lowest of plants, see 1Ki 4:33; the "cedar wood" may denote the pride and haughtiness of spirit the leprosy is the punishment of, as in Miriam, Gehazi, Uzziah, and the family of Joab: and the worm that gives the scarlet colour, and the hyssop, may signify that humility that becomes a leper that is cleansed, so Jarchi: but they will bear a more evangelical sense, and may have respect either to Christ; the cedar wood may be an emblem of the incorruption of Christ, and of the durable efficacy of his death; the scarlet, of his bloody sufferings, his flaming love to his people, expressed thereby, and the nature of those sins and sinners being of a scarlet die, for whom he suffered; and the hyssop, of the purgative nature of his blood, which cleanses from all sin: or else to the graces of his Spirit; faith may be signified by the cedar wood, which is in some strong, and in all precious and durable; love by scarlet, of a flaming colour, as strong love is like coals of fire, that give a most vehement flame; and hope by hyssop, which is but a lowly, yet lively grace; or faith may be set forth by them all, by the cedar wood for its continuance, by scarlet for its working by love, and by hyssop for its purifying use, as it deals with the blood of Christ.

Gill: Lev 14:5

And the priest shall command that one of the birds be killed,.... That is, shall command another priest to kill one of them, or an Israelite, as Aben Ezra; and who also observes, that some say the leper, or the butcher, as the Targum of Jonathan; the killing of this bird, not being a sacrifice, might be done without the camp, as it was, and not at the altar, near to which sacrifices were slain, and where they were offered: and this was to be done

in an earthen vessel over running water: this vessel, according to the Jewish traditions ^a, was to be a new one, and a fourth part of a log of running water was to be put into it, and then the bird was to be killed over it, and its blood squeezed into it, and then a hole was dug, and it was buried before the leprous person; and so it should be rendered, "over an earthen vessel", as it is in the Tigurine version, and by Noldius ^b; for how could it be killed in it, especially when water was in it? the killing of this bird may have respect to the sufferings, death, and bloodshed of Christ, which were necessary for the purging and cleansing of leprous sinners, and which were endured in his human nature, comparable to an earthen vessel, as an human body sometimes is; see 2Co 4:7; for he was crucified through weakness, and was put to death in the flesh, 2Co 13:4; and the running or living water mixed with blood may denote both the sanctification and justification of Christ's people by the water and blood which sprung from his pierced side, and the continual virtue thereof to take away sin, and free from it; or the active and passive obedience of Christ, which both together are the matter of a sinner's justification before God.

Gill: Lev 14:6

As for the living bird, he shall take it,.... And dispose of it as after directed; for there was an use for that:

and the cedar wood, and the scarlet, and the hyssop; which were all bound up in one bundle, but whether the living bird was joined to them is a question; according to Jarchi they were separate, the bird by itself, and the cedar wood, &c. by themselves; they were neither bound together nor dipped together; and Ben Gersom is very distinct and expressive; we learn from hence, says he, that three were bound up in one bundle, but the living bird was not comprehended in that bundle; but according to the Misnah ^c they were all joined together, for there it is said, he (the priest) takes the cedar wood, scarlet, and hyssop, and rolls them up with the rest of the scarlet thread, and joins to them the extreme parts of the wings and of the tail of the second bird and dips them; and this seems best to agree with the text, as follows:

and shall dip them and the living bird in the blood of the bird that was killed over the running water; that is, into the blood of it as mixed with the running water in the earthen vessel, which together made a sufficient quantity for all these to be dipped into it; whether separately, first the living bird, and then the cedar wood, and scarlet, and hyssop, or all together: the bird that was kept alive was a type of Christ, who as a divine Person always alive, and ever will; he is the living God, and impassable: the dipping of this living bird in the blood of the slain one denotes the union of the two natures in Christ, divine and human, and which union remained at the death of Christ; and also shows that the virtue of Christ's blood arises from his being the living God: the dipping of the cedar wood, scarlet, and hyssop, into the same blood, signifies the exercise of the several graces of the Spirit upon Christ, as crucified and slain, and their dealing with his blood for pardon and cleansing, as faith and hope do, and from whence love receives fresh ardour and rigour.

Gill: Lev 14:7

And he shall sprinkle upon him that is to be cleansed from the leprosy seven times,.... With the hyssop fastened to the cedar stick, with the scarlet wool or thread bound about it, dipped into the blood and water in the earthen vessel; to which the psalmist alludes, Psa 51:7; the Egyptians had a great notion of "hyssop", as of a purifying nature, and therefore used to eat it with bread, to take off the strength of that ^d: upon what part of the leper this sprinkling was made is not said; the Targum of Jonathan says, upon the house of his face, that is, upon the vail that was over his face: but in the Misnah ^e it is said to be on the back of his hand; and so Gersom, though some say it was on his forehead; and sprinkling was typical of Christ's blood of sprinkling, and of the application of it, and of sharing in all the blessings of it; and this was done seven times, to denote the thorough and perfect cleansing of him, and of every part, every faculty of the soul, and every member of the body, and that from all sin, and the frequent application of it: the last mentioned writer says, at every sprinkling there was a dipping, and that the sense is, that he should sprinkle and dip seven times, as Naaman the Syrian leper did in Jordan; but of the washing of the leper mention is afterwards made:

and shall pronounce him clean; from his leprosy, and so fit for civil and religious conversation, to come into the camp or city, and into the tabernacle:

and shall let the living bird loose into the open field; as a token of the freedom of the leper, and that he was at liberty to go where he pleased: the Misnic doctors say ^f, when he came to let go the living bird, he did not turn its face neither to the sea, nor to the city, nor to the wilderness, as it is said, "but he shall let go the living bird out of the city into the open field", as in Lev 14:53; the Targum of Jonathan here adds, if the man should be prepared to be smitten with the leprosy again, the live bird may return to his house the same day, and be fit to be eaten, but the slain bird he shall bury in the sight of the leper: some say, if the bird returned ever so many times, it was to be let go again: this may be a figure of the resurrection of Christ from the dead, and of his justification upon it, as the head and representative of his people, and of their free and full discharge from guilt, condemnation, and death, through him, and of his and their being received up into heaven, and whither their hearts should be directed, in affection and thankfulness for their great deliverance and salvation; see 1Ti 3:16.

Gill: Lev 14:8

And he that is to be cleansed shall wash his clothes,.... That there may be no remains of the infection in them, and that they might not convey an ill scent to others: so the conversation garments of the saints are to be washed in the blood of the Lamb, Rev 7:14,

and shave off all his hair; what is here expressed in general is more particularly declared in Lev 14:9; the hair of his head, beard, and eyebrows; according to Gersom, this was done by the priest, and so Maimonides says ^g, that none but a priest might shave him; and yet the text seems plainly to ascribe this, as well as the washing of his clothes and himself, to the leper that was to be cleansed; and the same writers say, that if two hairs were left it was no shaving; and so says the Misnah ^h: the shaving of the leper's hairs signified the weakening of the strength of sin; the mortification of the deeds of the body, through the Spirit, and the laying aside all superfluity of naughtiness, and the excrescences of the flesh; a parting with every thing that grows out of a man's self, sin or self-righteousness; a laying a man bare and open, that nothing may lie hid and covered, and escape cleansing:

and wash himself in water, that he may be clean: which was to be done by dipping in a collection of water, and not in running water, as Gersom observes, in a quantity of water sufficient to cover the whole body; which, according to the Talmud ⁱ, was forty seahs, and was a cubit square in breadth, and three cubits deep: this may denote the washing of sinful men with the washing of regeneration, but more especially with the blood of Christ, the fountain opened for sin and uncleanness, Zec 13:1,

and after that he shall come into the camp; into the camp of Israel, while in the wilderness, and in after times into the city, where he used to dwell; and may sign try the admittance of such into the church of God again, who appear to be cleansed from sin, to have true repentance towards God for it, and faith in the blood of Christ:

and shall tarry abroad out of his tent seven days; that is, out of his own tent or house, where his wife and family dwelt: this precaution was taken, lest there should be any remains of his disorder lurking, in him that might endanger his wife and family, especially his wife, with whom he was to have no conjugal conversation as yet; so it is said in the Misnah ^k, that he was to be separated from his house seven days, and forbid the use of the marriage bed; and this prohibition. Jarchi thinks is intended in this clause, and so Maimonides ^l, to which agrees the Targum of Jonathan,"he shall sit without the tent of the house of his habitation, and shall not come near to the side of his wife seven days.''

Gill: Lev 14:9

But it shall be on the seventh day,.... After he was first brought to the priest, and cleansed by the two birds, taken and used for him as directed, and he had been shaved and washed:

that he shall shave all his hair; a second time, whatsoever was grown in those seven days:

all off his head, and his beard, and his eyebrows; even all his hair he shall shave off; not only the hair of the parts mentioned, but all other, the hair of his feet also, as Aben Ezra notes, who observes, that some say, the hair of his arms, and thighs, and breast; and so according to the Misnah ^m, this was a second shaving, for it is said,"in the seventh day he shaves a second time, according to the first shaving:"

he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean; this was also repeated on the seventh, both the washing of his clothes, and the dipping of him in water; after which he was accounted clean, and was neither defiled nor defiling, and might go into his own tent or house, and into the tabernacle, and offer his offerings, and partake of the privileges of it, at least some of them, even the same day; according to the tradition he may eat of the tithes, and after sunset he may eat of the heave offerings, and when he has brought his atonement he may eat of the holy things ⁿ.

Gill: Lev 14:10

And on the eighth day,.... From the leper's first appearance before the priest, and the day after the above things were done, in Lev 14:9,

he shall take two he lambs without blemish; the one for a trespass offering, and the other for a burnt offering; and both typical of Christ the Lamb of God, without spot and blemish:

and one ewe lamb of the first year without blemish; for a sin offering, a type of Christ also:

and three tenth deals of fine flour, for a meat offering, mingled with oil; that is, three tenth parts of an ephah, or three omers; one of which was as much, or more than a man could eat in a day, see Exo 16:36; there were three of these to answer to and accompany the three lambs for sacrifice, just such a quantity was allotted to the lambs of the daily sacrifice, Exo 29:40; typical, likewise of Christ, who is the true bread, and whose flesh is meat indeed:

and one log of oil; to be used as after directed: this measure was about half a pint, and is an emblem of the grace and Spirit of God, received by the saints in measure, and is the same with the oil of gladness, poured on Christ without measure, Psa 45:7.

Gill: Lev 14:11

And the priest that maketh him clean,.... By the above rites and ceremonies, and the after sacrifices offered:

shall present the man that is to be made clean, and those things before the Lord; the two he lambs, and the ewe lamb; and it seems also the meat offerings, and the log of oil; but these Ben Gersom excepts, and when the leper, with these, is said to be set or presented before the Lord, this must not be understood of his being introduced, into the tabernacle, had of his being placed in the court itself; for as yet, as Jarchi says, he was "Mechoser Cippurim", one that needed expiation, and therefore, till that was done, could not be admitted; but he was set

at the door of the tabernacle of the congregation; at the eastern gate, which afterwards, when the temple was built, was called the gate of Nicanor, and lay between the court of the women and the court of the Israelites: thus everyone that has received favours from the Lord, by restoration of health, or by deliverance from dangers, or be it in whatsoever way it will, should present himself and his sacrifice of praise unto him; and his case should be presented in a public manner before the congregation of the saints by the minister of it, in token of gratitude and thankfulness for mercies received.

Gill: Lev 14:12

And the priest shall take one he lamb,.... One of the he lambs brought by the leper for his offering:

and offer him for a trespass offering; for though the leprosy itself was a disorder or disease, and not sinful, yet the cause of it was sin, a trespass against God, and therefore a trespass offering must be offered: which was typical of Christ, whose soul was made a trespass offering, Isa 53:10; where the same word is used as here:

and the log of oil; See Gill on Lev 14:10,

and wave them for a wave offering before the Lord; heaving of them up and down, moving of them to and fro towards the several parts of the world, east, west, north, and south, even both the log of oil, and the he lamb for the trespass offering, and that alive, as Jarchi observes, and so says Maimonides ^o.

Gill: Lev 14:13

And he shall slay the lamb,.... The priest, or the butcher, as the Targum of Jonathan, the slaughterer, the priest appointed for that service; at which time both the hands of the leper were laid upon it, as says the Misnah ^p; for though the leper might not go into the court as yet, the sacrifice was brought to the door of the tabernacle for him to put his hands on it: so Maimonides ^q relates; the trespass offering of the leper is brought to the door, and he puts both his hands into the court, and lays them on it, and they immediately slay it:

in the place where he shall kill the sin offering in the holy place; in the court of the tabernacle, on the north side of the altar, as Jarchi observes, see Lev 1:11,

for as the sin offering is the priest's, so is the trespass offering; and to be eaten by him and his sons in the holy place, and by none but them, see Lev 6:26,

it is most holy; which is the reason why none else might eat of it, typical of Christ the most Holy, whose flesh is only eaten by true believers in him, made priests unto God by him.

Gill: Lev 14:14

And the priest shall take some of the blood of the trespass offering,.... According to the Misnah ^r, two priests received the blood of it, one in a vessel and the other in his hand; he that received it in a vessel went and sprinkled it upon the wall (or top, as Maimonides ^s) of the altar; and he that received it in his hand went to the leper, and the leper having dipped himself in the chamber of the lepers, went and stood in the gate of Nicanor:

and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot; as was done at the consecration of the high priest; see Gill on Exo 29:20, Lev 8:24, now as the leper stood at the door of the tabernacle without the court, he was obliged to put in his head, his right hand, and his right foot, in order to have the blood put on them by the priest, who was in the court; and these were put in either separately one after another, or together: the tradition runs thus ^t, he (the leper) thrust in his head, and (the priest) put (the blood) upon the tip of his ear; his hand, and he put it upon the thumb of his hand; his foot, and he put it upon the great toe of his foot: and the application of the blood to these parts showed that the leper had now a right to hear the word of God, to partake of all privileges, to touch anything without defiling it, and to go into any house or company where he thought fit, he was now at full liberty; more evangelically these things may signify the sanctification and cleansing of those parts, and of the whole man by the blood of Christ; and particularly may signify, that as the ear is unclean, uncircumcised, and unsanctified in a leprous sinner and even there are hearing sins in the best of men, the ear is sanctified, and hearing sins removed by the blood of Christ; and as the right hand, being the instrument of action, may denote the evil works of men, and even since the most righteous performances of the best of men are attended with sin, the blood of Christ, which cleanses from all sin, had need to be put upon them; and whereas the conversation of then, which the foot may be an emblem of, is sinful and vain, it is by the blood of Christ that they are redeemed from it; and the influence of that blood sprinkled on the conscience will oblige and constrain men to live and walk soberly, righteously, and godly.

Gill: Lev 14:15

And the priest shall take some of the log of oil,.... With his right hand, as the Targum of Jonathan adds:

and pour it into the palm of his own left hand: but in the original text it is, "pour it into the palm of the priest's left hand": and it is a question, whether he or another priest is meant; according to Aben Ezra, the oil was to be poured into the hand of the priest that was cleansing the leper, and which, he thinks, is plain from what follows; but Gersom thinks it is better to understand it of another priest, since it is not said into his own hand, but into the hand of the priest; and the Misnah ^u is clear for it, he (the priest) takes of the log of oil and pours it into the palm of his fellow (priest), but if he pours it into his own palm it is sufficient.

Gill: Lev 14:16

And the priest shall dip his right finger,.... The finger of his right hand, the forefinger of it:

in the oil that is in his left hand; either that is in his own left hand, or in the left hand of a fellow priest:

and shall sprinkle of the oil with his finger seven times before the Lord; that is, over against the house of the holy of holies, as Jarchi, where Jehovah dwelt; but standing at the same time at the door of the tabernacle of the congregation, which was eastward, and so he looked westward to the holy of holies; so says the Misnah ^w, on which one of the commentators ^x observes, that he did not bring the oil into the temple to sprinkle it before the vail: but he stood in the court, and turned his face to the holy of holies, and so sprinkled upon the floor of the court: and the Jewish doctors are very express for it, according to the Misnah ^y, that for every sprinkling there was a dipping; that as often as he sprinkled, so often he must dip his finger in the oil, and not that he might dip his finger once, and of that sprinkle two or three times; for the finger must be dipped seven times: this may denote the thanksgiving of the leper for his cleansing, proceeding from the grace of God, and the Lord's gracious acceptance of it.

Gill: Lev 14:17

And of the rest of the oil that is in his hand,.... That was either in the hand of the priest that was cleansing, or in the hand of his fellow priest; such of it as was left after some of it had been sprinkled seven times before the Lord:

shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot; signifying that these parts in the leprous sinner need to be sanctified by the grace of the Spirit of God, comparable to oil, with which all the Lord's people are anointed, and is that unction they receive from the Holy One, their great High Priest; by this the ear is sanctified so as to hear the word, so as to understand it and mix it with faith; and the thumb of the right hand having oil put on that, may signify that the actions of good men are influenced by the Spirit of God, who works in them both to will and to do, and without whose grace they can do nothing in a spiritual manner; and the great toe of the right foot, the instrument of walking, being anointed with the same, may denote that it is through the grace of God saints have their conversation in the world in simplicity and godly sincerity, and as becomes the Gospel of Christ: the oil was to be put:

upon the blood of the trespass offering; that is, upon the place of the blood of it, as in Lev 14:28; which is, as the Targum of Jonathan paraphrases it, the place in which he put at first the blood of the trespass offering: for the Jewish writers observe ^z, that the log of oil depended on the trespass offering; for if the flood of the trespass offering was not first sprinkled, the sprinkling of the oil was of no avail: this shows that the blood of Christ, is the foundation of men's receiving the grace of the Spirit, and that it is owing to that it is bestowed upon them; the application of his grace follows redemption by the blood of Christ, who gave himself to redeem them from all iniquity, and purify unto himself a peculiar people, zealous of good works; and for whomsoever expiation is made by the blood of Christ, they are sanctified by the Spirit of Christ.

Gill: Lev 14:18

And the remnant of the oil that is in the priests hand,.... Either in the hand of the priest that makes the leper clean, or in the hand of a fellow priest; what was left of that after some of it had been sprinkled seven times before the Lord, and after other of it had been put upon the several parts of the leper, as directed in Lev 14:17,

he shall pour upon the head of him that is to be cleansed; for the plague of leprosy was sometimes in the head, Lev 13:44; and this may denote either the blessings of grace on the head of the righteous, or that a man's head should be sanctified; he should have pure principles as well as pure practices; and that his head knowledge should be sanctified knowledge; some have only the form of godliness, but deny the power of it:

and the priest shall make an atonement for him before the Lord; by putting the oil on the several parts, particularly on the head, which was done, as is said in the Misnah ^a, to make atonement; if he puts it, atonement is made, but if he does not put it, there is no atonement made; but one would think rather the atonement refers to all the priest did, both in offering the trespass offering, and in putting both the blood of that and the oil on the several parts that are mentioned: this atonement was made for the sin or sins which were the cause or the man's leprosy: what was done with the rest of the log of oil is not said; it was the portion of the priests, and was for their use: Maimonides says ^b, the rest of the log of oil is not eaten but in the court by the males of the priests, as other the most holy things; and that it is unlawful to eat thereof until the priest had sprinkled of it seven times, and put it on the above parts; and if one eats he is to be beaten.

Gill: Lev 14:19

And the priest shall offer the sin offering,.... This was the ewe lamb, according to the rite of every sin offering, as Aben Ezra says; and was typical of Christ, as all such offerings were, who was made sin and a sin offering for his people:

and make an atonement for him that was to be cleansed from his uncleanness; for it seems the atonement was not perfected by the trespass offering and all the preceding rites; but a sin offering was necessary both on account of moral uncleanness, the cause of the leprosy, and of ceremonial uncleanness by it:

and afterward he shall kill the burnt offering; the other he lamb; the burnt offering for the most part following the sin or trespass offering as a gift by way of thankfulness, atonement being made for sin by the other offerings; which also was typical of Christ, as all burnt offerings were.

Gill: Lev 14:20

And the priest shall offer the burnt offering and the meat offering upon the altar,.... The meat offering which belonged to that, and went along with it, even one tenth deal of fine flour mingled with oil; but no mention being made of any meat offering with the other offerings already offered, the trespass offering and the sin offering; some say, as Aben Ezra observes, that the whole meat offering, consisting of three tenth deals of fine flour, was offered with the burnt offering, which must be a saving to the priest, if he only burnt one handful of it, as in other cases, the rest falling to his part:

and the priest shall make an atonement for him; these offerings still furthering of it, and sending to perfect it, and did complete it:

and he shall be clean; in a typical and ceremonial sense.

Gill: Lev 14:21

And if he be poor, and cannot get so much,.... As three lambs, and three tenth deals of fine flour:

then he shall take one lamb for a trespass offering to be waved, to make an atonement for him; one he lamb, and was excused the other he lamb for a burnt offering, and the ewe lamb for a sin offering; but a lamb he must bring, a type of Christ the Lamb of God, for without his blood and sacrifice there is no atonement for rich poor, but for both thereby:

and one tenth deal of flour mingled with oil for a meat offering: instead three tenth deals; this abatement in the several kinds of offerings was a great indulgence to the poor, and an instance of God's goodness to them, that they might not be pressed above measure, and yet share the same benefits and advantages as the rich:

and a log of oil; here was no abatement in this, nor was there need of any; half a pint of oil, in a country which abounded with it, might be bought for a small price: however, the grace of the Spirit, signified by oil, is to be had freely of Christ, and in as large a quantity by a poor man as by a rich man, and is equally necessary to the one as to the other, who are all one in Christ Jesus; see Gal 3:28.

Gill: Lev 14:22

And two turtledoves, or two young pigeons, such as he is able to get,.... As good as he can get for his money, or his money he is possessed of will purchase; but if he was not able to purchase these of the better sort, the best he could get would be acceptable; so indulgent, kind, and merciful was God to the poor in this case; these were instead of the other two lambs required of those that were able to bring them, and answered all the purposes of them:

and the one shall be a sin offering, and the other a burnt offering: one of the turtledoves or one of the young pigeons should be for the one, and the other for the other; so that the poor man had as many offerings for his atonement and cleansing as the rich, and his expiation and purgation were as complete as theirs.

Gill: Lev 14:23

And he shall bring them on the eighth day, for his cleansing,.... Which supposes him to have gone through all the rites and ceremonies of cleansing throughout the seven days, from his first appearance before the priest; such as his being sprinkled with the cedar wood, hyssop, and scarlet, dipped in the blood of the slain bird, mixed with running water; the shaving off of his hair, and washing his flesh and clothes in water; all which being done, on the eighth day he was to bring his lamb for a trespass offering, and one tenth deal of fine flour, for a meat offering, and two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering:

unto the priest, unto the door of the tabernacle of the congregation before the Lord; where the rich man also and his offerings were presented; See Gill on Lev 14:11; and the same rites are enjoined for the cleansing of the poor leper as the rich one, in Lev 14:23, of which see the notes on Lev 14:12, signifying that they are not exempt from duty, or abridged of any privilege on account of poverty; the persons and services of the people of God being equally acceptable to him, whether rich or poor.

Gill: Lev 14:24

And the priest shall take the lamb of the trespass offering,.... See Gill on Lev 14:12.

Gill: Lev 14:25

And he shall kill the lamb of the trespass offering,.... See Gill on Lev 14:13.

and the priest shall take some of the blood of the trespass offering, &c. See Gill on Lev 14:14.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 14:2

¹ tn Heb “and.” Here KJV, ASV use a semicolon; NASB begins a new sentence with “Now.”

² tn The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean.”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [bo’, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2-3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.

NET Notes: Lev 14:3

¹ tn Heb “and he shall be brought to the priest and the priest shall go out to from outside to the camp and the priest shall see [it].” The understood “it” refers to the skin infection itself (see the note on 13:3 above). The referent has been specified in the translation for clarity.

² tn Heb “And behold, the diseased infection has been healed from the diseased person.” The expression “diseased infection” has been translated as simply “infection” to avoid redundancy here in terms of English style.

NET Notes: Lev 14:4

¹ tn The term rendered here “crimson fabric” consists of two Hebrew words and means literally, “crimson of worm” (in this order only in Lev 14:4, 6, 49, 51, 52 and Num 19:6; for the more common reverse order, “worm of crimson,” see, e.g., the colored fabrics used in making the tabernacle, Exod 25:4, etc.). This particular “worm” is an insect that lives on the leaves of palm trees, the eggs of which are the source for a “crimson” dye used to color various kinds of cloth (B. A. Levine, Leviticus [JPSTC], 86). That a kind of dyed “fabric” is intended, not just the dye substance itself, is made certain by the dipping of it along with the other ritual materials listed here into the blood and water mixture for sprinkling on the person being cleansed (Lev 14:6; cf. also the burning of it in the fire of the red heifer in Num 19:6). Both the reddish color of cedar wood and the crimson colored fabric seem to correspond to the color of blood and may, therefore, symbolize either “life,” which is in the blood, or the use of blood to “make atonement” (see, e.g., Gen 9:4 and Lev 17:11). See further the note on v. 7 below.

² sn Twigs of hyssop (probably one or several species of marjoram thymus), a spice and herb plant that grows out of walls in Palestine (see 1 Kgs 4:33 [5:13 HT], HALOT 27 s.v. אֵזוֹב, and J. E. Hartley, Leviticus [WBC], 195), were particularly leafy and therefore especially useful for sprinkling the purifying liquid (cf. vv. 5-7). Many of the details of the ritual procedure are obscure. It has been proposed, for example, that the “cedar wood” was a stick to which the hyssop was bound with the crimson material to make a sort of sprinkling instrument (Hartley, 195). In light of the burning of these three materials as part of the preparation of the ashes of the red heifer in Num 19:5-6, however, this seems unlikely.

³ tn The MT reads literally, “And the priest shall command and he shall take.” Clearly, the second verb (“and he shall take”) contains the thrust of the priest’s command, which suggests the translation “that he take” (cf. also v. 5a). Since the priest issues the command here, he cannot be the subject of the second verb because he cannot be commanding himself to “take” up these ritual materials. Moreover, since the ritual is being performed “for the one being cleansed,” the antecedent of the pronoun “he” cannot refer to him. The LXX, Smr, and Syriac versions have the third person plural here and in v. 5a, which corresponds to other combinations with the verb וְצִוָּה (vÿtsivvah) “and he (the priest) shall command” in this context (see Lev 13:54; 14:36, 40). This suggests an impersonal (i.e., “someone shall take” and “someone shall slaughter,” respectively) or perhaps even passive rendering of the verbs in 14:4, 5 (i.e., “there shall be taken” and “there shall be slaughtered,” respectively). The latter option has been chosen here.

⁴ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר, taher, “to be clean”).

NET Notes: Lev 14:5

¹ tn Heb “And the priest shall command and he shall slaughter.” See the note on “be taken up” (v. 4).

² tn Heb “into a vessel of clay over living water.” The expression “living [i.e., ‘fresh’] water” (cf. Lev 14:50; 15:13; Num 19:17) refers to water that flows. It includes such water sources as artesian wells (Gen 26:19; Song of Songs 4:15), springs (Jer 2:13, as opposed to cisterns; cf. 17:13), and flowing streams (Zech 14:8). In other words, this is water that has not stood stagnant as, for example, in a sealed-off cistern.

sn Although there are those who argue that the water and the blood rites are separate (e.g., E. S. Gerstenberger, Leviticus [OTL], 175-76), it is usually agreed that v. 5b refers to the slaughtering of the bird in such a way that its blood runs into the bowl, which contained fresh water (see, e.g., N. H. Snaith, Leviticus and Numbers [NCBC], 74; G. J. Wenham, Leviticus [NICOT], 208; J. Milgrom, Leviticus [AB], 1:836-38; cf. esp. Lev 14:51b, “and dip them in the blood of the slaughtered bird and in the fresh water”). This mixture of blood and water was then to be sprinkled on the person being cleansed from the disease.

NET Notes: Lev 14:6

¹ tc Heb “the live bird he [i.e., the priest] shall take it.” Although the MT has no ו (vav, “and”) at the beginning of this clause, a few medieval Hebrew mss and Smr have one and the LXX, Syriac, and Vulgate translate as if it is there. The “but” in the present translation reflects this text critical background, the object-first word order in the clause with the resumptive pronoun at the end, and the obvious contrast between the slaughtered bird in v. 5 and the live bird in v. 6.

NET Notes: Lev 14:7

¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

² tn Heb “and he shall make him clean.” The verb is the Piel of טָהֵר (taher, “to be clean”), here used as a so-called “declarative” Piel (i.e., “to declare clean”; cf. 13:6, etc.).

³ sn The reddish color of cedar wood and the crimson colored fabric called for in v. 4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (v. 4a), to slaughter one of them “over fresh water” (literally “living water,” v. 5b), and the subsequent ritual with the (second) “live” bird (vv. 6-7) combine to communicate the concept of “life” and “being alive” in this passage. This contrasts with the fear of death associated with the serious skin diseases in view here (see, e.g., Aaron’s description of Miriam’s skin disease in Num 12:12, “Do not let her be like the dead one when it goes out from its mother’s womb and its flesh half eaten away”). Since the slaughtered bird here is not sacrificed at the altar and is not designated as an expiatory “sin offering,” this ritual procedure probably symbolizes the renewed life of the diseased person and displays it publicly for all to see. It is preparatory to the expiatory rituals that will follow (vv. 10-20, esp. vv. 18-20), but is not itself expiatory. Thus, although there are important similarities between the bird ritual here, the scapegoat on the Day of Atonement (Lev 16:20-22), and the red heifer for cleansing from corpse contamination (Num 19), this bird ritual is different in that the latter two constitute “sin offerings” (Lev 16:5, 8-10; Num 19:9, 17). Neither of the birds in Lev 14:4-7 is designated or treated as a “sin offering.” Nevertheless, the very nature of the live bird ritual itself and its obvious similarity to the scapegoat ritual suggests that the patient’s disease has been removed far away so that he or she is free from its effects both personally and communally.

NET Notes: Lev 14:8

¹ tn Heb “the one cleansing himself” (i.e., Hitpael participle of טָהֵר [taher, “to be clean”]).

² tn Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in vv. 4-7 and the washing and shaving in v. 8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see v. 8b; contrast living outside the community as an unclean diseased person, Lev 13:46). There are, however, further cleansing rituals and pronouncements for him to undergo in the tabernacle as outlined in vv. 10-20 (see Qal “be[come] clean” in vv. 9 and 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in vv. 11, 14, 17, 18, and 19). Obviously, in order to enter the tabernacle he must already “be clean” in the sense of having access to the community.

NET Notes: Lev 14:9

¹ tn Heb “And it shall be on the seventh day.”

² tn Heb “and he shall be clean” (see the note on v. 8).

NET Notes: Lev 14:10

¹ tn The subject “he” probably refers to the formerly diseased person in this case (see the notes on Lev 1:5a, 6a, and 9a).

² tn This term is often rendered “fine flour,” but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10) and, although the translation “flour” is used here, it may indicate “grits” rather than finely ground flour (J. Milgrom, Leviticus [AB], 1:179; see the note on Lev 2:1). The unit of measure is most certainly an “ephah” even though it is not stated explicitly (see, e.g., Num 28:5; cf. 15:4, 6, 8), and three-tenths of an ephah would amount to about a gallon, or perhaps one-third of a bushel (J. E. Hartley, Leviticus [WBC], 196; Milgrom, 845). Since the normal amount of flour for a lamb is one-tenth of an ephah (Num 28:4-5; cf. 15:4), three-tenths is about right for the three lambs offered in Lev 14:10-20.

³ tn A “log” (לֹג, log) of oil is about one-sixth of a liter, or one-third of a pint, or two-thirds of a cup.

NET Notes: Lev 14:11

¹ tn The MT here is awkward to translate into English. It reads literally, “and the priest who pronounces clean (Piel participle of טָהֵר, taher) shall cause to stand (Hiphil of עָמַד, ’amad) the man who is cleansing himself (Hitpael participle of טָהֵר) and them” (i.e., the offerings listed in v. 10; the referent has been specified in the translation for clarity). Alternatively, the Piel of טָהֵר could be rendered “who performs the cleansing/purification” (J. Milgrom, Leviticus [AB], 1:827), perhaps even as a technical term for one who holds the office of “purification priest” (B. A. Levine, Leviticus [JPSTC], 87). It is probably better, however, to retain the same meaning here as in v. 7 above (see the note there regarding the declarative Piel use of this verb).

NET Notes: Lev 14:12

¹ tn Heb “And the priest shall take the one lamb.”

² tn See the note on Lev 5:15 above. The primary purpose of the “guilt offering” (אָשָׁם, ’asham) was to “atone” (כִּפֶּר, kipper, “to make atonement,” see v. 18 below and the note on Lev 1:4) for “trespassing” on the Lord’s “holy things,” whether sacred objects or sacred people. It is, therefore, closely associated with the reconsecration of the Lord’s holy people as, for example, here and in the case of the corpse contaminated Nazirite (Num 6:11b-12). Since the nation of Israel was “a kingdom of priests and a holy nation” to the Lord (Exod 19:6; cf. the blood splashed on all the people in Exod 24:8), the skin diseased person was essentially a member of the “holy nation” who had been expelled from the community. Therefore, he or she had been desecrated and the guilt offering was essential to restoring him or her to the community. In fact, the manipulation of blood and oil in the guilt offering ritual procedure for the healed person (see vv. 14-18 below) is reminiscent of that employed for the ordination offering in the consecration of the holy Aaronic priests of the nation (Exod 29:19-21; Lev 8:22-30).

³ tn Heb “wave them [as] a wave offering before the Lord” (NAB similar). See the note on Lev 7:30 and the literature cited there. Other possible translations include “elevate them [as] an elevation offering before the Lord” (cf. NRSV) or “present them [as] a presentation offering before the Lord.” To be sure, the actual physical “waving” of a male lamb seems unlikely, but some waving gesture may have been performed in the presentation of the offering (cf. also the “waving” of the Levites as a “wave offering” in Num 8:11, etc.).

NET Notes: Lev 14:13

¹ tn Heb “And he shall slaughter.”

² tn Heb “in the place which.”

³ sn See the note on Lev 4:3 regarding the term “sin offering.”

⁴ sn See the note on Lev 1:3 regarding the “burnt offering.”

⁵ tn Since the priest himself presents this offering as a wave offering (v. 12), it would seem that the offering is already in his hands and he would, therefore, be the one who slaughtered the male lamb in this instance rather than the offerer. Smr and LXX make the second verb “to slaughter” plural rather than singular, which suggests that it is to be taken as an impersonal passive (see J. Milgrom, Leviticus [AB], 1:852).

⁶ tn Heb “the guilt offering, it [is] to the Lord.” Regarding the “guilt offering,” see the note on Lev 5:15.

NET Notes: Lev 14:14

¹ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

² tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

NET Notes: Lev 14:15

¹ tn Heb “And the priest…shall pour on the left hand of the priest.” As the Rabbis observe, the repetition of “priest” as the expressed subject of both verbs in this verse may suggest that two priests were involved in this ritual (see m. Nega’im 14:8, referred to by J. Milgrom, Leviticus [AB], 1:852), but the seemingly unnecessary repetition of “priest” in several verses throughout the chapter argues against this (see esp. vv. 3, 14, 18, 20, 24, and 26). Moreover, in this case, “priest” may be repeated to avoid confusing the priest’s hand with that of the one being cleansed (cf. v. 14).

NET Notes: Lev 14:16

¹ tn Heb “his right finger from the oil.”

NET Notes: Lev 14:17

¹ tn Heb “on his hand.”

NET Notes: Lev 14:18

¹ tn Heb “and the remainder in the oil.”

NET Notes: Lev 14:19

¹ tn Heb “do [or “make”] the sin offering.”

² tn Heb “And after[ward] he [i.e., the offerer] shall slaughter.” The LXX adds “the priest” as the subject of the verb (as do several English versions, e.g., NAB, NIV, NCV, NLT), but the offerer is normally the one who does the actually slaughtering of the sacrificial animal (cf. the notes on Lev 1:5a, 6a, and 9a).

NET Notes: Lev 14:20

¹ tn Heb “cause to go up.”

NET Notes: Lev 14:21

¹ tn Heb “and his hand does not reach”; NAB, NRSV “and cannot afford so much (afford these NIV).”

² tn See the notes on v. 10 above.

NET Notes: Lev 14:22

¹ tn Heb “from the sons of the pigeon,” referring either to “young pigeons” or “various species of pigeon” (contrast J. Milgrom, Leviticus [AB], 1:168 with J. E. Hartley, Leviticus [WBC], 14; cf. Lev 1:14 and esp. 5:7-10).

² tn Heb “which his hand reaches”; NRSV “such as (which NIV) he can afford.”

³ tn Heb “and one shall be a sin offering and the one a burnt offering.” The versions struggle with whether or not “one” should or should not have the definite article in its two occurrences in this verse (KJV, ASV, NAB, NASB all have the English definite article with both). The MT has the first without and the second with the article.

NET Notes: Lev 14:23

¹ tn Heb “to the doorway of”; KJV, ASV “unto the door of.”

NET Notes: Lev 14:24

¹ tn Heb “and the priest shall wave them.” In the present translation “priest” is not repeated a second time in the verse for stylistic reasons. With regard to the “waving” of the “wave offering,” see the note on v. 12 above.

NET Notes: Lev 14:25

¹ tn Heb “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.”

² tn The term for “big toe” (בֹּהֶן, bohen) is the same as that for “thumb.” It refers to the larger appendage on either the hand or the foot.

Geneva Bible: Lev 14:2

This shall be the ^{( a )} law of the leper in the day of his cleansing: He shall be brought unto the priest:

^{( a )} Or, the ceremony which shall be used in his purgation.

Geneva Bible: Lev 14:4

Then shall the priest command to take for him that is to be cleansed two birds alive [and] ^{( b )} clean, and cedar wood, and scarlet, and hyssop:

^{( b )} Of birds which were permitted to be eaten.

Geneva Bible: Lev 14:5

And the priest shall command that one of the birds be killed in an earthen vessel over ^{( c )} running water:

^{( c )} Running water, or of the fountains.

Geneva Bible: Lev 14:7

And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall ^{( d )} let the living bird loose into the open field.

^{( d )} Signifying that he that was made clean was set free, and restored to the company of others.

Geneva Bible: Lev 14:10

And on the eighth day he shall take two he lambs without ^{( e )} blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour [for] a meat offering, mingled with oil, ^{( f )} and one log of oil.

^{( e )} Which has no imperfection in any part.

^{( f )} This quantity in Hebrew is called a Log, and holds six eggs in measure.

Geneva Bible: Lev 14:21

And if he [be] poor, and cannot get so much; then he shall take one lamb [for] a trespass offering to be waved, to make an atonement for him, and one ^{( g )} tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;

^{( g )} Which is an Omer, (Exo 16:16).

Geneva Bible: Lev 14:24

And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall ^{( h )} wave them [for] a wave offering before the LORD:

^{( h )} Or, shall offer them as the offering that is shaken to and fro.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 14:1-57

1 The rites and sacrifices in cleansing the leper.

33 The signs of leprosy in a house.

48 The cleansing of that house.

Maclaren: Lev 14:1-7

Lev. 14:1-7

And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. And the priest shall go forth out of the camp: and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop: 5. And the priest shall command that one of the birds be killed in an earthen vessel over running water: 6. As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: 7. And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.'--Lev. 14:1-7.

The whole treatment of leprosy is parabolic. Leprosy itself is a parable of death.' The horrible loathsomeness, the contiguousness, the non-curableness, etc. So the man was shut out from camp and from sanctuary. There was a double process in the cleansing rite, restoring to each.

I. Sketch The Ceremonial.

Two birds, one slain over a vessel of water so that its blood drained in. Then the living bird was to be dipped into this water and blood, along with cedar, scarlet, and hyssop, and the man sprinkled seven times and the living bird set loose.

II. The Significance.

This elaborate symbolism was partly intelligible even then. Two birds, like the two goats on the Atonement Day. Did both in some sense symbolize the man? The first one was not exactly a sacrifice. Its death points to the physical death which was the end of the disease, but also in some sense its death symbolized the death by which cleansing was secured.

(a) The purifying water is made by blood added to it, i.e. cleansing by sacrifice.

By water and by blood.'

(b) The sevenfold sprinkling. The cedar, symbol of incorruptibility; the scarlet, of full vital energy; the hyssop, of purifying. So the thought was suggested of the communication of cleansing, full health and in-corruption, undecaying strength; all physical contrasts to leprosy sevenfold.

(c) The free, glad activity. The freed bird. The restored leper.

MHCC: Lev 14:1-9

The priests could not cleanse the lepers; but when the Lord removed the plague, various rules were to be observed in admitting them again to the ordinances of God, and the society of his people. They represent many duties and exercises of truly repenting sinners, and the duties of ministers respecting them. If we apply this to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, we must not count them as enemies, but admonish them as brethren. And also that when God by his grace has brought to repentance, they ought with tenderness and joy, and sincere affection, to be received again. Care should always be taken that sinners may not be encouraged, nor penitents discouraged. If it were found that the leprosy was healed, the priest must declare it with the particular solemnities here described. The two birds, one killed, and the other dipped in the blood of the bird that was killed, and then let loose, may signify Christ shedding his blood for sinners, and rising and ascending into heaven. The priest having pronounced the leper clean from the disease, he must make himself clean from all remains of it. Thus those who have comfort of the remission of their sins, must with care and caution cleanse themselves from sins; for every one that has this hope in him, will be concerned to purify himself.

MHCC: Lev 14:10-32

The cleansed leper was to be presented to the Lord, with his offerings. When God has restored us to enjoy public worship again, after sickness, distance, or otherwise, we should testify our thanksgiving by our diligent use of the liberty. And both we and our offerings must be presented before the Lord, by the Priest that made us clean, even our Lord Jesus. Beside the usual rites of the trespass-offering, some of the blood, and some of the oil, was to be put upon him that was to be cleansed. Wherever the blood of Christ is applied for justification, the oil of the Spirit is applied for sanctification; these two cannot be separated. We have here the gracious provision the law made for poor lepers. The poor are as welcome to God's altar as the rich. But though a meaner sacrifice was accepted from the poor, yet the same ceremony was used for the rich; their souls are as precious, and Christ and his gospel are the same to both. Even for the poor one lamb was necessary. No sinner could be saved, had it not been for the Lamb that was slain, and hath redeemed us to God with his blood.

Matthew Henry: Lev 14:1-9

Here, I. It is supposed that the plague of the leprosy was not an incurable disease. Uzziah's indeed continued to the day of his death, and Gehazi's was entailed upon his seed; but Miriam's lasted only seven days: we may suppose that it often wore off in process of time. Though God contend long, he will not contend for ever.

II. The judgment of the cure, as well as that of the disease, was referred to the priest. He must go out of the camp to the leper, to see whether his leprosy was healed, Lev 14:3. And we may suppose the priest did not contract any ceremonial uncleanness by coming near the leper, as another person would. It was in mercy to the poor lepers that the priests particularly had orders to attend them, for the priests' lips should keep knowledge; and those in affliction have need to be instructed both how to bear their afflictions and how to reap benefit by them, have need of the word, in concurrence with the rod, to bring them to repentance; therefore it is well for those that are sick if they have these messengers of the Lord of hosts with them, these interpreters, to show unto them God's uprightness, Job 33:23. When the leper was shut out, and could not go to the priests, it was well that the priests might come to him. Is any sick? Let him send for the elders, the ministers, Jam 5:14. If we apply it to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, that they may be ashamed, we must not count them as enemies, but admonish them as brethren, 2Th 3:15. And also that when God by his grace has brought those to repentance who were shut out of communion for scandal, they ought with tenderness, and joy, and sincere affection, to be received in again. Thus Paul orders concerning the excommunicated Corinthian that when he had given evidences of his repentance they should forgive him, and comfort him, and confirm their love towards him, 2Co 2:7, 2Co 2:8. And ministers are entrusted by our Master with the declarative power of loosing as well as binding: both must be done with great caution and deliberation, impartially and without respect of persons, with earnest prayer to God for directions, and a sincere regard to the edification of the body of Christ, due care being always taken that sinners may not be encouraged by an excess of lenity, nor penitents discouraged by an excess of severity. Wisdom and sincerity are profitable to direct in this case.

III. If it was found that the leprosy was healed, the priest must declare it with a particular solemnity. The leper or his friends were to get ready two birds caught for this purpose (any sort of wild birds that were clean), and cedar-wood, and scarlet, and hyssop; for all these were to be used in the ceremony. 1. A preparation was to be made of blood and water, with which the leper must be sprinkled. One of the birds (and the Jews say, if there was any difference, it must be the larger and better of the two) was to be killed over an earthen cup of spring water, so that the blood of the bird might discolour the water. This (as some other types) had its accomplishment in the death of Christ, when out of his pierced side there came water and blood, Joh 19:34. Thus Christ comes into the soul for its cure and cleansing, not by water only, but by water and blood, 1Jo 5:6. 2. The living bird, with a little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick, dipped in the water and blood, which must be so sprinkled upon him that was to be cleansed, Lev 14:6, Lev 14:7. The cedar-wood signified the restoring of the leper to his strength and soundness, for that is a sort of wood not apt to putrefy. The scarlet wool signified his recovering a florid colour again, for the leprosy made him white as snow. And the hyssop intimated the removing of the disagreeable scent which commonly attended the leprosy. The cedar the stateliest plant, and hyssop the meanest, are here used together in this service (see 1Ki 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent, 1Co 12:2. Some make the slain bird to typify Christ dying for our sins, and the living bird Christ rising again for our justification. The dipping of the living bird in the blood of the slain bird intimated that the merit of Christ's death was that which made his resurrection effectual for our justification. He took his blood with him into the holy place, and there appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop, must all be dipped in the blood; for the word and ordinances, and all the operations of the Spirit, receive their efficacy for our cleansing from the blood of Christ. The leper must be sprinkled seven times, to signify a complete purification, in allusion to which David prays, Wash me thoroughly, Psa 51:2. Naaman was directed to wash seven times, 2Ki 5:10. 3. The living bird was then to be let loose in the open field, to signify that the leper, being cleansed, was now no longer under restraint and confinement, but might take his liberty to go where he pleased. But this being signified by the flight of a bird towards heaven was an intimation to him henceforward to seek the things that are above, and not to spend this new life to which God had restored him merely in the pursuit of earthly things. This typified that glorious liberty of the children of God to which those are advanced who through grace are sprinkled from an evil conscience. Those whose souls before bowed down to the dust (Psa 44:25), in grief and fear, now fly in the open firmament of heaven, and soar upwards upon the wings of faith and hope, and holy love and joy. 4. The priest must, upon this, pronounce him clean. It was requisite that this should be done with solemnity, that the leper might himself be the more affected with the mercy of God to him in his recovery, and that others might be satisfied to converse with him. Christ is our priest, to whom the Father has committed all judgment, and particularly the judgment of the leprosy. By his definitive sentence impenitent sinners will have their everlasting portion assigned them with the unclean (Job 36:14), out of the holy city; and all that by his grace are cured and cleansed shall be received into the camp of the saints, into which no unclean thing shall enter. Those are clean indeed whom Christ pronounces so, and they need not regard what men say of them. But, though Christ was the end of this law for righteousness, yet being in the days of his flesh made under the law, which as yet stood unrepealed, he ordered those lepers whom he had cured miraculously to go and show themselves to the priest, and offer for their cleansing according to the law, Mat 8:4; Luk 17:14. The type must be kept up till it was answered by its antitype. 5. When the leper was pronounced clean, he must wash his body and his clothes, and shave off all his hair (Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again, Lev 14:9. The priest having pronounced him clean from the disease, he must make himself as clean as ever he could from all the remains of it, and from all other defilements, and he must take time to do this. Thus those who have the comfort of the remission of their sins, by the sprinkling of the blood of Christ upon their consciences, must with the utmost care and caution cleanse themselves from all filthiness both of flesh and spirit, and thoroughly purge themselves from their old sins; for every one that hath this hope in him will be concerned to purify himself.

Matthew Henry: Lev 14:10-20

Observe, I. To complete the purification of the leper, on the eighth day, after the former solemnity performed without the camp, and, as it should seem, before he returned to his own habitation, he was to attend at the door of the tabernacle, and was there to be presented to the Lord, with his offering, Lev 14:11. Observe here, 1. That the mercies of God oblige us to present ourselves to him, Rom 12:1. 2. When God has restored us to the liberty of ordinances again, after restraint by sickness, distance, or otherwise, we should take the first opportunity of testifying our respect to God, and our affection to his sanctuary, by a diligent improvement of the liberty we are restored to. When Christ had healed the impotent man, he soon after found him in the temple, Joh 5:14. When Hezekiah asks, What is the sign that I shall go up to the house of the Lord? he means, "What is the sign that I shall recover?"intimating that if God restored him his health, so that he should be able to go abroad, the house of the Lord should be the first place he would go to. 3. When we present ourselves before the Lord we must present our offerings, devoting to God with ourselves all we have and can do. 4. Both we and our offerings must be presented before the Lord by the priest that made us clean, even our Lord Jesus, else neither we nor they can be accepted.

II. Three lambs the cleansed leper was to bring, with a meat-offering, and a log of oil, which was about half a pint. Now, 1. Most of the ceremony peculiar to this case was about the trespass-offering, the lamb for which was offered first, Lev 14:12. And, besides the usual rites with which the trespass-offering was offered, some of the blood was to be put upon the ear, and thumb, and great toe, of the leper that was to be cleansed (Lev 14:14), the very same ceremony that was used in the consecration of the priests, Lev 8:23, Lev 8:24. It was a mortification to them to see the same purification necessary for them that was for a leper. The Jews say that the leper stood without the gate of the tabernacle and the priest within, and thus the ceremony was performed through the gate, signifying that now he was admitted with other Israelites to attend in the courts of the Lord's house again, and was as welcome as ever; though he had been a leper, and though perhaps the name might stick by him as long as he lived (as we read of one who probably was cleansed by our Lord Jesus, who yet afterwards is called Simon the leper, Mat 26:6), yet he was as freely admitted as ever to communion with God and man. After the blood of the offering had been put with the priest's finger upon the extremities of the body, to include the whole, some of the oil that he brought, which was first waved and then sprinkled before the Lord, was in like manner put in the same places upon the blood. "The blood"(says the learned bishop Patrick) "seems to have been a token of forgiveness, the oil of healing,"for God first forgiveth our iniquities and then healeth our diseases, Psa 103:3. See Isa 38:17. Wherever the blood of Christ is applied for justification the oil of the Spirit is applied for sanctification; for these two are inseparable and both necessary to our acceptance with God. Nor shall our former leprosy, if it be healed by repentance, be any bar to these glorious privileges. Cleansed lepers are as welcome to the blood and the oil as consecrated priests. Such were some of you, but you are washed. When the leper was sprinkled the water must have blood in it (Lev 14:5), when he was anointed the oil must have blood under it, to signify that all the graces and comforts of the Spirit, all his purifying dignifying influences, are owing to the death of Christ: it is by his blood alone that we are sanctified. 2. Besides this there must be a sin-offering and a burnt-offering, a lamb for each, Lev 14:19, Lev 14:20. By each of these offerings, it is said, the priests shall make atonement for him. (1.) His moral guilt shall be removed; the sin for which the leprosy was sent shall be pardoned, and all the sins he had been guilty of in his afflicted state. Note, The removal of any outward trouble is then doubly comfortable to us when at the same time God gives us some assurance of the forgiveness of our sins. If we receive the atonement, we have reason to rejoice, Rom 5:11. (2.) His ceremonial pollution shall be removed, which had kept him from the participation of the holy things. And this is called making an atonement for him, because our restoration to the privileges of God's children, typified hereby, is owing purely to the great propitiation. When the atonement is made for him he shall be clean, both to his own satisfaction and to his reputation among his neighbours; he shall retrieve both his credit and his comfort, and both these true penitents become entitled to, both ease and honour, by their interest in the atonement. The burnt-offering, besides the atonement that was made by it, was a thankful acknowledgment of God's mercy to him: and the more immediate the hand of God was both in the sickness and in the cure the more reason he had thus to give glory to him, and thus, as our Saviour speaks (Mar 1:44), to offer for his cleansing all those things which Moses commanded for a testimony unto them.

Matthew Henry: Lev 14:21-32

We have here the gracious provision which the law made for the cleansing of poor lepers. If they were not able to bring three lambs, and three tenth-deals of flour, they must bring one lamb, and one tenth-deal of flour, and, instead of the other two lambs, two turtle-doves or two young pigeons, Lev 14:21, Lev 14:22. Here see, 1. That the poverty of the person concerned would not excuse him if he brought no offering at all. Let none think that because they are poor God requires no service from them, since he has considered them, and demands that which it is in the power of the poorest to give. " My son, give me thy heart, and with that the calves of thy lips shall be accepted instead of the calves of the stall. "2. That God expected from those who were poor only according to their ability; his commandments are not grievous, nor does he make us to serve with an offering. The poor are as welcome to God's altar as the rich; and, if there be first a willing mind and an honest heart, two pigeons, when they are the utmost a man is able to get, are as acceptable to God as two lambs; for he requires according to what a man has and not according to what he has not. But it is observable that though a meaner sacrifice was accepted from the poor, yet the very same ceremony was used for them as was for the rich; for their souls are as precious and Christ and his gospel are the same to both. Let not us therefore have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1.

Keil-Delitzsch: Lev 14:1-32

Purification of the leper , after his recovery from his disease. As leprosy, regarded as a decomposition of the vital juices, and as putrefaction in a living body, was an image of death, and like this introduced the same dissolution and destruction of life into the corporeal sphere which sin introduced into the spiritual; and as the leper for this very reason as not only excluded from the fellowship of the sanctuary, but cut off from intercourse with the covenant nation which was called to sanctification: the man, when recovered from leprosy, was first of all to be received into the fellowship of the covenant nation by a significant rite of purification, and then again to be still further inducted into living fellowship with Jehovah in His sanctuary. Hence the purification prescribed was divided into two acts, separated from one another by an interval of seven days.

Lev 14:2-8

The first act (Lev 14:2-8) set forth the restoration of the man, who had been regarded as dead, into the fellowship of the living members of the covenant nation, and was therefore performed by the priest outside the camp.

Lev 14:2-4

On the day of his purification the priest was to examine the leper outside the camp; and if he found the leprosy cured and gone ( מן נרפּא , const. praegnans , healed away from, i.e., healed and gone away from), he was to send for (lit., order them to fetch or bring) two living ( חיּות , with all the fulness of their vital power) birds (without any precise direction as to the kind, not merely sparrows), and (a piece of) cedar-wood and coccus (probably scarlet wool, or a little piece of scarlet cloth), and hyssop (see at Exo 12:22).

Lev 14:5-7

The priest was to have one of the birds killed into an earthen vessel upon fresh water (water drawn from a fountain or brook, Lev 15:13; Gen 26:19), that is to say, slain in such a manner that its blood should flow into the fresh water which was in a vessel, and should mix with it. He was then to take the (other) live bird, together with the cedar-wood, scarlet, and hyssop, and dip them (these accompaniments) along with the bird into the blood of the one which had been killed over the water. With this the person cured of leprosy was to be sprinkled seven times (see Lev 4:6) and purified; after which the living bird was to be "let loose upon the face of the field,"i.e., to be allowed to fly away into the open country. The two birds were symbols of the person to be cleansed. The one let loose into the open country is regarded by all the commentators as a symbolical representation of the fact, that the former leper was now imbued with new vital energy, and released from the fetters of his disease, and could now return in liberty again into the fellowship of his countrymen. But if this is established, the other must also be a symbol of the leper; and just as in the second the essential point in the symbol was its escape to the open country, in the first the main point must have been its death. Not, however, in this sense, that it was a figurative representation of the previous condition of the leper; but that, although it was no true sacrifice, since there was no sprinkling of blood in connection with it, its bloody death was intended to show that the leper would necessarily have suffered death on account of his uncleanness, which reached to the very foundation of his life, if the mercy of God had not delivered him from this punishment of sin, and restored to him the full power and vigour of life again. The restitution of this full and vigorous life was secured to him symbolically, by his being sprinkled with the blood of the bird which was killed in is stead. But because his liability to death had assumed a bodily form in the uncleanness of leprosy, he was sprinkled not only with blood, but with the flowing water of purification into which the blood had flowed, and was thus purified from his mortal uncleanness. Whereas one of the birds, however, had to lay down its life, and shed its blood for the person to be cleansed, the other was made into a symbol of the person to be cleansed by being bathed in the mixture of blood and water; and its release, to return to its fellows and into its nest, represented his deliverance from the ban of death which rested upon leprosy, and his return to the fellowship of his own nation. This signification of the rite serves to explain not only the appointment of birds for the purpose, since free unfettered movement in all directions could not be more fittingly represented by anything than by birds, which are distinguished from all other animals by their freedom and rapidity of motion, but also the necessity for their being alive and clean, viz., to set forth the renewal of life and purification; also the addition of cedar-wood, scarlet wool, and hyssop, by which the life-giving power of the blood mixed with living (spring) water was to be still further strengthened. The cedar-wood, on account of its antiseptic qualities ( ἔχει ἄσηπτον ἡ κέδρος , Theodor. on Eze 17:22), was a symbol of the continuance of life; the coccus colour, a symbol of freshness of life, or fulness of vital energy; and the hyssop ( βοτάνη ῥυπτική , herba humilis, medicinalis, purgandis pulmonibus apta: August . on Ps 51), a symbol of purification from the corruption of death. The sprinkling was performed seven times, because it referred to a readmission into the covenant, the stamp of which was seven; and it was made with a mixture of blood and fresh water, the blood signifying life, the water purification.

Lev 14:8

After this symbolical purification from the mortal ban of leprosy, the person cleansed had to purify himself bodily, by washing his clothes, shaving off all his hair - i.e., not merely the hair of his head and beard, but that of his whole body (cf. Lev 14:9), - and bathing in water; and he could then enter into the camp. But he had still to remain outside his tent for seven days, not only because he did not yet feel himself at home in the congregation, or because he was still to retain the consciousness that something else was wanting before he could be fully restored, but, as the Chaldee has explained it by adding the clause, et non accedat ad latus uxoris suae , that he might not defile himself again by conjugal rights, and so interrupt his preparation for readmission into fellowship with Jehovah.

Lev 14:9-12

The second act (Lev 14:9-20) effected his restoration to fellowship with Jehovah, and his admission to the sanctuary. It commenced on the seventh day after the first with a fresh purification; viz., shaving off all the hair from the head, the beard, the eyebrows - in fact, the whole body, - washing the clothes, and bathing the body. On the eighth day there followed a sacrificial expiation; and for this the person to be expiated was to bring two sheep without blemish, a ewe-lamb of a year old, three-tenths of an ephah of fine flour mixed with oil as a meat-offering, and a log (or one-twelfth of a hin, i.e., as much as six hens' eggs, or 15·62 Rhenish cubic inches) of oil; and the priest was to present him, together with these gifts, before Jehovah, i.e., before the altar of burnt-offering. The one lamb was then offered by the priest as a trespass-offering, together with the log of oil; and both of these were waves by him. By the waving, which did not take place on other occasions in connection with sin-offerings and trespass-offerings, the lamb and oil were transferred symbolically to the Lord; and by the fat that these sacrificial gifts represented the offerer, the person to be consecrated to the Lord by means of them was dedicated to His service again, just as the Levites were dedicated to the Lord by the ceremony of waving (Num 8:11, Num 8:15). But a trespass-offering was required as the consecration-offering, because the consecration itself served as a restoration to all the rights of the priestly covenant nation, which had been lost by the mortal ban of leprosy.

(Note: Others, e.g., Riehm and Oehler , regard this trespass-offering also as a kind of mulcta , or satisfaction rendered for the fact, that during the whole period of his sickness, and so long as he was excluded from the congregation, the leper had failed to perform his theocratical duties, and Jehovah had been injured in consequence. But if this was the idea upon which the trespass-offering was founded, the law would necessarily have required that trespass-offerings should be presented on the recovery of persons who had been affected with diseased secretions; for during the continuance of their disease, which often lasted a long time, even as much as 12 years (Luk 8:43), they were precluded from visiting the sanctuary or serving the Lord with sacrifices, because they were unclean, and therefore could not perform their theocratical duties.)

Lev 14:13-14

After the slaying of the lamb in the holy place, as the trespass-offering, like the sin-offering, was most holy and belonged to the priest (see at Lev 7:6), the priest put some of its blood upon the tip of the right ear, the right thumb, and the great toe of the right foot of the person to be consecrated, in order that the organ of hearing, with which he hearkened to the word of the Lord, and those used in acting and walking according to His commandments, might thereby be sanctified through the power of the atoning blood of the sacrifice; just as in the dedication of the priests (Lev 8:24).

Lev 14:15-18

The priest then poured some oil out of the log into the hollow of his left hand, and dipping the finger of his right hand in the oil, sprinkled it seven times before Jehovah, i.e., before the altar of burnt-offering, to consecrate the oil to God, and sanctify it for further use. With the rest of the oil he smeared the same organs of the person to be consecrated which he had already smeared with blood, placing it, in fact, " upon the blood of the trespass-offering, "i.e., upon the spots already touched with blood; he then poured the remainder upon the head of the person to be consecrated, and so made atonement for him before Jehovah. The priests were also anointed at their consecration, not only by the pouring of oil upon their head, but by the sprinkling of oil upon their garments (Lev 8:12, Lev 8:30). But in their case the anointing of their head preceded the consecration-offering, and holy anointing oil was used for the purpose. Here, on the contrary, it was ordinary oil, which the person to be consecrated had offered as a sacrificial gift; and this was first of all sanctified, therefore, by being sprinkled and poured upon the organs with which he was to serve the Lord, and then upon the head, which represented his personality. Just as the anointing oil, prepared according to divine directions, shadowed forth the power and gifts of the Spirit, with which God endowed the priests for their peculiar office in His kingdom; so the oil, which the leper about to be consecrated presented as a sacrifice out of his own resources, represented the spirit of life which he had received from God, and now possessed as his own. This property of his spirit was presented to the Lord by the priestly waving and sprinkling of the oil before Jehovah, to be pervaded and revived by His spirit of grace, and when so strengthened, to be not only applied to those organs of the person to be consecrated, with which he fulfilled the duties of his vocation as a member of the priestly nation of God, but also poured upon his head, to be fully appropriated to his person. And just as in the sacrifice the blood was the symbol of the soul, so in the anointing the oil was the symbol of the spirit. If, therefore, the soul was established in gracious fellowship with the Lord by being sprinkled with the atoning blood of sacrifice, the anointing with oil had reference to the spirit, which gives life to soul and body, and which was thereby endowed with the power of the Spirit of God. In this way the man cleansed from leprosy was reconciled to Jehovah, and reinstated in the covenant privileges and covenant grace.

Lev 14:19-20

It was not till all this had been done, that the priest could proceed to make expiation for him with the sin-offering, for which the ewe-lamb was brought, "on account of his uncleanness,"i.e., on account of the sin which still adhered to him as well as to all the other members of the covenant nation, and which had come outwardly to light in the uncleanness of his leprosy; after which he presented his burnt-offering and meat-offering, which embodied the sanctification of all his members to the service of the Lord, and the performance of works well-pleasing to Him. The sin-offering, burnt-offering, and meat-offering were therefore presented according to the general instructions, with this exception, that, as a representation of diligence in good works, a larger quantity of meal and oil was brought than the later law in Num 15:4 prescribed for the burnt-offering.

Lev 14:21-32

In cases of poverty on the part of the person to be consecrated, the burnt-offering and sin-offering were reduced to a pair of turtle-doves or young pigeons, and the meat-offering to a tenth of an ephah of meal and oil; but no diminution was allowed in the trespass-offering as the consecration-offering, since this was the conditio sine qua non of reinstatement in full covenant rights. On account of the importance of all the details of this law, every point is repeated a second time in Lev 14:21-32.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 11:1--15:33

C. Laws relating to ritual cleanliness chs. 11-15

A change of subject matter indicates another major division in Leviticus. We move now from narrative to more legislation. These five chapters pick up the idea introduced in 10:10: ". . . make a distinction between the holy and the profane, and between the unclean and the clean." This section of legislation culminates in chapter 16, the cleansing of the nation on the Day of Atonement. These chapters help explain what uncleanness means.

"The regulations of the sacrifices and institution of the priesthood, by which Jehovah opened up to His people the way of access to His grace and the way to sanctification of life in fellowship with Him, were followed by instructions concerning the various things which hindered and disturbed this living fellowship with God the Holy One, as being manifestations and results of sin, and by certain rules for avoiding and removing these obstructions."⁹⁹

The rationale behind the order of these various laws seems to be the length of time for uncleanness. Violation of dietary laws (ch. 11) resulted in uncleanness for hours, childbirth uncleanness (ch. 12) left the woman unclean for months, and skin and covering uncleanness (chs. 13-14) could mean uncleanness for years. Genital discharges (ch. 15) resulted in uncleanness for hours, weeks, or years.¹⁰⁰

Constable: Lev 13:1--14:57

3. Uncleanness due to skin and covering abnormalities chs. 13-14

Many translations and commentaries have regarded the legislation in these chapters as dealing with leprosy, but this is misleading. The confusion has arisen because the term "leprosy" appears in most English texts in these chapters, and English readers automatically think that what we know as leprosy is in view. However as the chapters unfold, it becomes increasingly clear that what is in view is not modern leprosy (Hansen's disease).¹³⁷ The solution to the problem involves recognizing that the Septuagint version has influenced the English translations of the Hebrew word used here, tsara'at. In the Septuagint, the Greek word lepra translates tsara'at, and the English translations have simply transliterated this Greek word because of similarities with modern leprosy.¹³⁸ That tsara'at does not mean leprosy becomes especially clear in chapter 14 where we read that tsara'at appeared as mold and mildew in clothes and houses, something leprosy does not do. What tsara'at does describe is a variety of abnormalities that afflicted human skin as well as clothing and houses, coverings of various types. Lepra etymologically refers to scaliness, and tsara'at may also.¹³⁹ Evidently there was enough similarity between these abnormalities for God to deal with them together in this section of Leviticus.

The section contains three parts. Moses frequently divided various material into three subsections in Leviticus. Each part in this section begins, "The Lord spoke to Moses and Aaron" (13:1; 14:1, 33), and it closes, "This is the law for" (13:59; 14:32, 54).

Constable: Lev 14:1-32

The ritual cleansing of abnormalities in human skin 14:1-32

The procedures described here were not curative but ritual. God prescribed no treatment for the cure of leprosy here, but He explained how the priests and the Israelites could recognize healed skin so formerly afflicted individuals could resume worship in the community.¹⁵⁰ The ritual involved two acts separated by an interval of seven days.

14:1-9 The first act took place outside the camp and restored the formerly unclean person to the fellowship of the other Israelites from whom he had experienced separation because of his skin disease.

Clean animals, including birds, represent Israel.¹⁵¹ Both of the birds used in this ritual evidently symbolized the Israelite who was about to reenter the covenant community. The bird killed probably represented the formerly unclean person whose fate was death but for God's mercy. The bird released stood for the same person cleansed, released from the bondage of his disease, endowed with new life, and at liberty to enter the covenant fellowship again. These two birds served a symbolic function similar to that of the two goats on the Day of Atonement (ch. 16).¹⁵²

Cedar wood had antiseptic qualities and was slow to decay, so it probably represented the continuance of life. The scarlet color of the thread looked like blood, which symbolized freshness and vitality of life. The hyssop represented purification from the corruption of death since the priests used this spongy plant for purification in Israel's rituals. The blood-water used to sprinkle the individual probably signified life and purification.

14:10-32 The second act of cleansing took place before the altar of burnt offerings and restored the former leper to fellowship with the sanctuary and God. First the leper was to offer a trespass offering (v. 12). This offering compensated God for all the sacrifices, tithes, and firstfruits that the afflicted person could not present during his uncleanness.¹⁵³ Another view is that the law prescribed a trespass offering because some sickness resulted from sin (cf. Num. 12:9-15; 2 Kings 5:27; 2 Chron. 26:17-21).¹⁵⁴ The priest then applied blood from this sacrifice to the ear, hand, and foot of the former leper symbolizing the sanctification of his hearing, serving, and walking by the atoning blood. The priest then consecrated the oil to God by sprinkling it seven times before the Lord. He then applied it to the leper's ear, hand, foot, and head representing his anointing with the power and gifts of God's Spirit. Then the priest made sin, burnt, and meal offerings. The sin offering cleansed the sanctuary, the burnt offering brought reconciliation and represented rededication, and the meal offering was a pledge of allegiance.

"The priests were the public health officers, but they served in their priestly capacity. Israel was a holy nation, and even her cleansing from sickness was done with religious ceremony. Sickness was symbolic of sin, and even now it should not be forgotten that sickness and death are part of God's curse on the sin of Adam and his race. Therefore, cleansing the diseased person required sacrifices (cf. Luke 5:12-15)."¹⁵⁵

Guzik: Lev 14:1-57

Leviticus 14 - Rituals On the Cleansing of a Leper

A. The sacrifice for a cleansed leper.

1. (1-9) The first seven days of the ritual.

Then the LORD spoke to Moses, saying, "This shall be the law of the leper for the day of his cleansing: He shall be brought to the priest. And the priest shall go out of the camp, and the priest shall examine him; and indeed, if the leprosy is healed in the leper, then the priest shall command to take for him who is to be cleansed two living and clean birds, cedar wood, scarlet, and hyssop. And the priest shall command that one of the birds be killed in an earthen vessel over running water. As for the living bird, he shall take it, the cedar wood and the scarlet and the hyssop, and dip them and the living bird in the blood of the bird that was killed over the running water. And he shall sprinkle it seven times on him who is to be cleansed from the leprosy, and shall pronounce him clean, and shall let the living bird loose in the open field. He who is to be cleansed shall wash his clothes, shave off all his hair, and wash himself in water, that he may be clean. After that he shall come into the camp, and shall stay outside his tent seven days. But on the seventh day he shall shave all the hair off his head and his beard and his eyebrows; all his hair he shall shave off. He shall wash his clothes and wash his body in water, and he shall be clean."

a. Then the priest shall command to take for him who is to be cleansed two living and clean birds: In this cleansing ceremony, one bird was killed in an earthen vessel over running water, and its blood was applied to a living bird, to some cedar wood, to some scarlet fabric, and to some hyssop. Then, using these things, the blood was sprinkled on the one who was cleansed from leprosy. Then, the living bird was let go.

i. This seems to be a picture of Jesus' death and its spiritual application; a "heavenly" being (as a bird is "of the heavens") dies in an earthen vessel, while remaining clean (because of the running water). The death of the bird is associated with blood and water; the blood is connected with life (applied to the living bird), and then applied to the one cleansed.

ii. Cedar wood: Cedar is extremely resistant to disease and rot, and these qualities may be the reason for including it here - as well as a symbolic reference to the wood of the cross. Some even think the cross Jesus was crucified on was made of cedar.

iii. The connection with hyssop is also important. Jesus was offered drink from a hyssop branch on the cross (Matthew 27:48), and when David said purge me with hyssop in Psalm 51:7, he was admitted that he was as bad as a leper.

b. He shall shave all the hair off his head and his beard and his eyebrows: After the sacrificial ceremony with the birds, the cleansed leper had to wash their clothes and shave off all of their hair. They started all over again, as if they were a brand new baby.

i. Again, this seems to be an illustration of being "born again" - a completely new start.

2. (10-20) On the eighth day.

"And on the eighth day he shall take two male lambs without blemish, one ewe lamb of the first year without blemish, three-tenths of an ephah of fine flour mixed with oil as a grain offering, and one log of oil. Then the priest who makes him clean shall present the man who is to be made clean, and those things, before the LORD, at the door of the tabernacle of meeting. And the priest shall take one male lamb and offer it as a trespass offering, and the log of oil, and wave them as a wave offering before the LORD. Then he shall kill the lamb in the place where he kills the sin offering and the burnt offering, in a holy place; for as the sin offering is the priest's, so is the trespass offering. It is most holy. The priest shall take some of the blood of the trespass offering, and the priest shall put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. And the priest shall take some of the log of oil, and pour it into the palm of his own left hand. Then the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle some of the oil with his finger seven times before the LORD. And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot, on the blood of the trespass offering. The rest of the oil that is in the priest's hand he shall put on the head of him who is to be cleansed. So the priest shall make atonement for him before the LORD. Then the priest shall offer the sin offering, and make atonement for him who is to be cleansed from his uncleanness. Afterward he shall kill the burnt offering. And the priest shall offer the burnt offering and the grain offering on the altar. So the priest shall make atonement for him, and he shall be clean."

a. On the eighth day he shall take two male lambs without blemish: In completing the sacrifices for the cleansed leper, offerings were made on the eighth day and sacrificial blood was applied to the right ear, the right thumb, and the right big toe, to sanctify and consecrate the cleansed leper. This was the same way that the priest was consecrated.

b. And of the rest of the oil in his hand, the priest shall put some on the tip of the right ear of him who is to be cleansed: On the eighth day, oil was also applied to the cleansed leper. It was both sprinkled on his body in general and then applied to the ear, thumb, and toe just as the blood was. Each of these places on the body was meant to be anointed with oil.

i. Therefore, a cleansed leper had a special calling and a special anointing. One could not go through such a ritual as this and not be changed.

ii. Since leprosy is a picture of sin, we see how this ritual has spiritual application to ever sinner set free by Jesus.

iii. Since leprosy had no natural cure, it was certain that this ritual was rarely performed - and when it was performed at the command of Jesus (Luke 5:12-14), it must have been a great testimony to the priests at the temple.

3. (21-32) Provisions for the poor to fulfill the ritual for a cleansed leper.

"But if he is poor and cannot afford it, then he shall take one male lamb as a trespass offering to be waved, to make atonement for him, one-tenth of an ephah of fine flour mixed with oil as a grain offering, a log of oil, and two turtledoves or two young pigeons, such as he is able to afford: one shall be a sin offering and the other a burnt offering. He shall bring them to the priest on the eighth day for his cleansing, to the door of the tabernacle of meeting, before the LORD. And the priest shall take the lamb of the trespass offering and the log of oil, and the priest shall wave them as a wave offering before the LORD. Then he shall kill the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering and put it on the tip of the right ear of him who is to be cleansed, on the thumb of his right hand, and on the big toe of his right foot. And the priest shall pour some of the oil into the palm of his own left hand. Then the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD. And the priest shall put some of the oil that is in his hand on the tip of the right ear of him who is to be cleansed, on the thumb of the right hand, and on the big toe of his right foot, on the place of the blood of the trespass offering. The rest of the oil that is in the priest's hand he shall put on the head of him who is to be cleansed, to make atonement for him before the LORD. And he shall offer one of the turtledoves or young pigeons, such as he can afford; such as he is able to afford, the one as a sin offering and the other as a burnt offering, with the grain offering. So the priest shall make atonement for him who is to be cleansed before the LORD. This is the law for one who had a leprous sore, who cannot afford the usual cleansing."

B. Leprosy in a house.

1. (33-42) Diagnosis of leprosy in a house.

And the LORD spoke to Moses and Aaron, saying: "When you have come into the land of Canaan, which I give you as a possession, and I put the leprous plague in a house in the land of your possession, and he who owns the house comes and tells the priest, saying, 'It seems to me that there is some plague in the house,' then the priest shall command that they empty the house, before the priest goes into it to examine the plague, that all that is in the house may not be made unclean; and afterward the priest shall go in to examine the house. And he shall examine the plague; and indeed if the plague is on the walls of the house with ingrained streaks, greenish or reddish, which appear to be deep in the wall, then the priest shall go out of the house, to the door of the house, and shut up the house seven days. And the priest shall come again on the seventh day and look; and indeed if the plague has spread on the walls of the house, then the priest shall command that they take away the stones in which is the plague, and they shall cast them into an unclean place outside the city. And he shall cause the house to be scraped inside, all around, and the dust that they scrape off they shall pour out in an unclean place outside the city. Then they shall take other stones and put them in the place of those stones, and he shall take other mortar and plaster the house."

a. It seems to me that there is some plague in the house: Just as with the instructions regarding leprosy in garments in Leviticus 13, this uses a broad defining of leprosy that can include fungus and mold infestations. These instructions helped promote hygienic dwellings in Israel.

2. (43-53) Cleansing the house infested with leprosy.

"Now if the plague comes back and breaks out in the house, after he has taken away the stones, after he has scraped the house, and after it is plastered, then the priest shall come and look; and indeed if the plague has spread in the house, it is an active leprosy in the house. It is unclean. And he shall break down the house, its stones, its timber, and all the plaster of the house, and he shall carry them outside the city to an unclean place. Moreover he who goes into the house at all while it is shut up shall be unclean until evening. And he who lies down in the house shall wash his clothes, and he who eats in the house shall wash his clothes. But if the priest comes in and examines it, and indeed the plague has not spread in the house after the house was plastered, then the priest shall pronounce the house clean, because the plague is healed. And he shall take, to cleanse the house, two birds, cedar wood, scarlet, and hyssop. Then he shall kill one of the birds in an earthen vessel over running water; and he shall take the cedar wood, the hyssop, the scarlet, and the living bird, and dip them in the blood of the slain bird and in the running water, and sprinkle the house seven times. And he shall cleanse the house with the blood of the bird and the running water and the living bird, with the cedar wood, the hyssop, and the scarlet. Then he shall let the living bird loose outside the city in the open field, and make atonement for the house, and it shall be clean."

3. (54-57) Summation of the laws of leprosy.

"This is the law for any leprous sore and scale, for the leprosy of a garment and of a house, for a swelling and a scab and a bright spot, to teach when it is unclean and when it is clean. This is the law of leprosy."

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 14 (Chapter Introduction)

Overview

Lev 14:1, The rites and sacrifices in cleansing the leper; Lev 14:33, The signs of leprosy in a house; Lev 14:48, The cleansing of that house.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 14 (Chapter Introduction)

CHAPTER 14

Rites and sacrifices for the cleansing of a leper; the leprosy being healed, and judged so by the priest, who, going without the camp, must take two living clean birds, &c. The manner of it: one to be slain, the other to be let loose, Lev 14:1-9 . On the eighth day two male lambs and one ewe lamb, and meat-offering, Lev 14:10-20 . If poor, Lev 14:21-32 . Of the leprosy of houses, how to be known, Lev 14:33-48 . The manner of cleansing them, Lev 14:49-53 . A repetition of this and the former chapter, Lev 14:54-57 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 14 (Chapter Introduction)

(Lev 14:1-9) Of declaring the leper to be clean.

(v. 10-32) The sacrifices to be offered by him.

(v. 33-53) The leprosy in a house.

(Lev 14:54-57) Summary of the law concerning leprosy.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 14 (Chapter Introduction)

The former chapter directed the priests how to convict a leper of ceremonial uncleanness. No prescriptions are given for his cure; but, when God had cured him, the priests are in this chapter directed how to cleanse him. The remedy here is only adapted to the ceremonial part of his disease; but the authority Christ gave to his ministers was to cure the lepers, and so to cleanse them. We have here, I. The solemn declaration of the leper's being clean, with the significant ceremony attending it (Lev 14:1-9). II. The sacrifices which he was to offer to God eight days after (v. 10-32). III. The management of a house in which appeared signs of a leprosy (v. 33-53). And the conclusion and summary of this whole matter (Lev 14:54, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 14 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 14

This chapter treats of the purification of lepers, and the rules to be observed therein; and first what the priest was to do for his cleansing when brought to him, by making use of two birds, with cedar wood, scarlet and hyssop, as directed, Lev 14:1; what he was to do for himself, shaving off all his hair, and washing his flesh and clothes in water, Lev 14:8; the offerings to be offered up for him, two he lambs and one ewe lamb, and a meat offering, with a particular account of the use of the blood of the trespass offering, and of oil put upon the tip of his right ear, the thumb of his right hand, and the great toe of his right foot, Lev 14:10; but if poor, only one lamb was required, a meat offering of one tenth deal, and two turtle doves or two young pigeons, and blood and oil used as before, Lev 14:21; next follow an account of leprosy in an house, and the signs of it, and the rules to judge of it, Lev 14:33; and the manner of cleansing from it, Lev 14:49; and the chapter is closed with a recapitulation of the several laws concerning the various sorts of leprosy in this and the preceding chapter, Lev 14:54.