Levítico 14

Levítico 14

Wiersbe - This ceremony is another beautiful picture of Christ's work for sinners. The bird slain pictures the death of Christ; the bird released pictures His resurrection. Putting the bird into the jar pictures the Incarnation, when Christ took a human body that He might die for us. The application of the blood to the ear, thumb, and toe illustrates the need for personal faith in His death. The oil on the blood reminds us of the Spirit of God, who enters the person when he trusts the Saviour. (Bible Exposition Commentary) Leviticus 14:7 "He shall then sprinkle seven times the one who is to be cleansed from the leprosy , and shall pronounce him clean, and shall let the live bird go free over the open field. sprinkle: Nu 19:18,19 Isa 52:15 Eze 36:25 John 19:34 Heb 9:13,19,21 Heb 10:22 12:24 1Pe 1:2 1Jn 5:6 seven times: Lev 14:51, Lev 4:6,17 Lev 8:11 Lev 16:14,19 2Ki 5:10,14 Ps 51:2,7 Eph 5:26,27 pronounce: Lev 13:13,17 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Sprinkle - Lev 14:7, 16, 27, 51 There are several references that relate to sprinkling... Isa 52:15 Thus He (Messiah) will sprinkle many nations, Kings will shut their mouths on account of Him; For what had not been told them they will see, And what they had not heard they will understand. Heb 9:13 For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled, sanctify for the cleansing of the flesh, 14 how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? Heb 10:22 let us draw near with a sincere heart in full assurance of faith, having our hearts sprinkled clean from an evil conscience and our bodies washed with pure water. Heb 12:24 and to Jesus, the mediator of a new covenant, and to the sprinkled blood, which speaks better than the blood of Abel. 1 Peter 1:2 according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, that you may obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in fullest measure Ezek 36:25 “Then I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness and from all your idols. Seven times - 2Kgs 5:10 And Elisha sent a messenger to him, saying, “Go and wash in the Jordan seven times, and your flesh shall be restored to you and you shall be clean.” 5:14 So he went down and dipped himself seven times in the Jordan, according to the word of the man of God; and his flesh was restored like the flesh of a little child, and he was clean. Criswell - The sevenfold sprinkling indicated the thoroughness and completeness of the cleansing. NET Note - The reddish color of cedar wood and the crimson colored fabric called for in Lev 14:4 (see the note there, esp. the association with the color of blood) as well as the priestly commands to bring “two live” birds (Lev 14:4a), to slaughter one of them “over fresh water” (literally “living water,” Lev 14:5b), and the subsequent ritual with the (second) “live” bird (Lev 14:6–7) 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 (Lev 14:10–20, 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. F B Meyer (Our Daily Homily) Leviticus 14:7 Shall let go the living bird into the open field. (r.v.) That is thou, O trembling soul. Thine iniquities have come between thee and freedom, like the bars of a cage to a bird caught from its native woods and imprisoned. See the quickly-palpitating breast, beaten against the bars, pining for the open field — is not that an apt symbol of thy deep yearning for deliverance from the tyranny and thrall of besetting sin? We are made free from the penalty of sin through the blood of Him who died. — One of the birds was killed in an earthen vessel over running water — here is symbolized the precious death of thy Savior, in the earthen vessel of his human nature, and in connection with the living power of the Holy Spirit, which bore forth the tidings into all the world. We have been dipped into the crimson tide and are freed — as the leper was — from the taint of our disease. He might go freely among men, and join the congregation of worshippers: and we may mingle with the saints, and enter the very presence-chamber of God. We are made free from the power of sin through the grace of Him who rose. — He has passed into the resurrection life, and we in Him. When He rose through all the heavens to his native home, we ascended too. We are made free from the thralldom of evil by identification with the risen Lord; and the Holy Spirit, entering our hearts from our exalted Head, makes us possessors of all the privileges which are ours in the Divine purpose (Romans 8:3–4). Fly away, happy soul, to thy nest in the heart of God! Seek those things which are above! It is your privilege to live in the heavenlies with Christ. Sursum Corda! Leviticus 14:8 "The one to be cleansed shall then wash his clothes and shave off all his hair, and bathe in water and be clean. Now afterward, he may enter the camp, but he shall stay outside his tent for seven days. wash: Lev 11:25 13:6 15:5-8 Ex 19:10,14 Nu 8:7 Rev 7:14 wash himself: Lev 8:6 1Pe 3:21 Rev 1:5KJV shall: Nu 12:15 seven days: Lev 8:33-35 Lev 13:5) Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Wash his clothes (Lev 14:9, 47) - Seven days - This was the same time period required for the ordination of the priests - Lev 8:33-35. And it was also the same instruction given for the cure of Miriam's leprosy (Nu 12:15). In Exodus we read Ex 19:10 The LORD also said to Moses, “Go to the people and consecrate them today and tomorrow, and let them wash their garments; 19:14 So Moses went down from the mountain to the people and consecrated the people, and they washed their garments. NET Note on be clean - Heb “and he shall be clean” (so ASV). The end result of the ritual procedures in Lev 14:4–7 and the washing and shaving in Lev 14:8a is that the formerly diseased person has now officially become clean in the sense that he can reenter the community (see Lev 14:8b; 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 Lev 14:10–20 (see Qal “be[come] clean” in Lev 14:9, 20, Piel “pronounce clean” in v. 11, and Hitpael “the one being cleansed” in Lev 14:11, 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. MacArthur on outside his tent - The movement was progressive until finally he could enter and dwell in his own tent, giving dramatic indication of the importance of thorough cleansing for fellowship with God’s people. This was a powerful lesson from God on the holiness He desired for those who lived among His people. This has not changed (see 2Co 7:1). (MacArthur Study Bible) Leon Hyatt - Commentary on Leviticus 14:1-32 - The washing and time ceremonies (14:8-9) Verse 8. And the one being cleansed shall wash his clothes and shave off all his hair and bathe himself in water, and he shall be clean. And afterward he may come into the camp, though he shall dwell outside his tent [for] seven days. Further understanding about what was required to remove the effects of sin from a person’s life was then pictured in a different ceremony. The elements of this portion of the ceremonies were the same as those involved in cleansing from an unclean creature (see comments on Lev. 11:25-26,32,40 in MESSAGE 14) and from childbirth (see comments on Lev. 12:2-5). Those elements were washing and the passing of time. However, in this ceremony those actions were more elaborately done. They help to understand their meaning more clearly.. First, the man was to wash his clothes, shave off all the hair of his body, and wash himself. This washing, like the previous ceremonies, represented a person’s efforts to remove from his life all the ugly effects of sin. When he washed and shaved his whole body, he was allowed to return to the camp but not to his home. He had made progress toward cleansing, but he was not fully clean. This requirement showed that removing the effects of sin required more than a one-time effort. For seven days, he was to live in the camp before returning to his own tent. This requirement showed that it took time for a person to overcome the effects of sin on his or her life. Overcoming the effects of sin could not be accomplished instantaneously, no matter how much effort was put into it. Time is an important element in erasing the ugly marks of sin and in making a person free again. Both the amount of washing and amount of time involved in cleansing a person healed of tsaraath were increased over the ceremonies required for cleansing from contact with an unclean creature. Cleansing from unclean creatures required only the washing of the clothes and waiting until the evening (Lev. 11:25,27,28,31,39,40), while these ceremonies required washing the clothes, washing the person, shaving the whole body, and waiting for seven days. Most likely these additional requirements were given because tsaraath represented more serious involvement in sin than contact with unclean creatures did. Leviticus 14:9 "And it will be on the seventh day that he shall shave off all his hair: he shall shave his head and his beard and his eyebrows, even all his hair. He shall then wash his clothes and bathe his body in water and be clean. shave: Nu 6:9 8:7 take: Mt 8:4 Mk 1:44 Lu 5:14 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leon Hyatt - Commentary on Leviticus 14:1-32 - The washing and time ceremonies (14:8-9) Verse 9. And on the seventh day, he shall shave all his hair off his head and his beard and his eyebrows. He shall shave off all his hair and then he shall wash his clothes and bathe his body in water, and he shall be clean. On the seventh day, he was again to wash his clothes, shave off all the hair on his body, and wash himself. This second washing showed that the work to remove the effects of sin had to be a continuous effort. It could not be done all at one time. When these actions were completed, the healed person was allowed to return to his own home. His returning to a normal life showed that time and efforts would bring the desired results and that the effects of the person’s sins would be removed. They were a challenge to people who had fallen into sin and who had repented to persevere in their effort to overcome the results of their sins. In time after genuine effort, they would be clean and free again. A careful examination of these ceremonies shows that applying the cleansing ceremonies to salvation is a grave error. Salvation is not accomplished by people’s efforts. Neither does it take time to accomplish. It is accomplished instantaneously by the blood of Jesus and the grace of God. But, the removal of the effects of sin from the life of a believer require both effort on the part of the believer and the passing of time. Like the altar offerings, the cleansing ceremonies should be understood to be symbols of experiences of the covenant life, not the way into that life. Leviticus 14:10 "Now on the eighth day he is to take two male lambs without defect, and a yearling ewe lamb without defect, and three-tenths of an ephah of fine flour mixed with oil for a grain offering, and one log of oil; eighth day: Lev 14:23 9:1 15:13,14 male lambs: Lev 1:10 John 1:29 1Pe 1:19 ewe lamb: Lev 4:32 Nu 6:14 three tenth: Lev 23:13 Ex 29:40 Nu 15:9 Nu 28:20 grain offering: Lev 2:1 Nu 15:4-15 John 6:33,51 log of oil: Lev 14:12,15,21,24 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET Note - 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. NET Note on log of oil - 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. MacArthur on Lev 14:10–20 As part of the leper’s ceremonial cleansing ritual, trespass or guilt (Lev 5:14–6:7-note), sin (Lev 4:1–5:13-note), burnt (Lev 1:3–17-note), and grain (Lev 2:1–16-note) offerings were to be made. (MacArthur Study Bible) Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) The normal procedure (14:10-20) Preparation for the ceremonies (14:10-11) Verse 10. And on the eighth day, he must take two pristine male lambs and one pristine female lamb a year old and three-tenths [ephah] of fine flour [as] an homage-offering, mixed with oil, and one log of oil. And on the eighth day, he must take two pristine male lambs. On the eighth day, a new phase of the cleansing ceremonies began. They took place at The Tabernacle and represented the divine side of overcoming the effects of sin. They showed that a believer could not remove the effects of sin from his life by his own efforts alone. Removing the effects also required the restoring work of God. In preparation for these ceremonies, the man was to secure two male lambs, which he was to recognize as appropriate for a rededication-offering (see comments on Lev. 1:10-13 in MESSAGE 1) and an offense-offering (see comments on Lev. 5:15 in MESSAGE 3). The rededication-offering symbolized the surrender of his life to God. The offense-offering symbolized making restitution for any wrong he had done. and one pristine female lamb a year old\ . Also, he was to secure one female lamb, which he was to recognize as appropriate for a sin-offering (see comments on Lev. 4:32 in MESSAGE 2). The sin-offering represented repentance from his sins. Young animals were specified for each of these offerings, so that the offerings would not be unreasonably expensive for a person already damaged financially by the limitations placed on him because of his disease (see comments on Lev. 1:5 in MESSAGE 1). and three-tenths [ephah] of fine flour [as] an homage-offering. In addition he was to secure three-tenths of an ephah of fine flour, which meant wheat flour (see comments on Lev. 2:1, in MESSAGE 1 under the heading his offering may be [of] fine flour). Jehovah explained that the four was for an homage-offering. An homage-offering symbolized the person’s surrender of his possessions to Jehovah (see comments on Lev. 2:1 in MESSAGE 1 under the heading offers an offering of homage to Jehovah). This requirement is the second mention of a definite amount of flour to be used in an homage-offering. In Leviticus 6:20, Jehovah told Moses that on the morning and again in the evening of the day of his anointing a priest was to offer an homage-offering consisting of one-tenth of an ephah of fine flour. Those offerings were also to be the morning and evening continual offerings for that day (see comments on Lev. Lev. 6:20 in MESSAGE 6). Later, in Number 15:4-10, Jehovah gave the general rule for the amount of flour to be used in homage-offerings. The rule specified one-tenth of an ephah for an homage-offering to accompany a lamb rededication-offering. A tenth of an ephah amounted to either about three and a half pints or about three and a half quarts (see comments on Leviticus 5:11 in MESSAGE 2). The homage-offering for cleansing of a person healed of tsaraath was three times as much as the requirement for these regular homage-offerings, which would be either about 10 pints or about 10 quarts . The increased amount seems to have emphasized that a person who wanted to be free of the effects of sin needed to give special attention to surrendering his possessions to God. Love of possessions can be a big hindrance to a person’s relationship to God. The extra amount of flour for the homage-offering showed he was not going to let his possessions come ahead of God. mixed with oil. The homage-offering of the person being cleansed was to be mixed with oil. The amount of oil to be used in the homage-offering is not stated. The general rule given in Numbers 15:4-10 was that the amount of oil to be mixed in an homage-offering to accompany a lamb sin-offering was one-fourth of a hin. A hin was a liquid measure slightly larger than five quarts. One-fourth of a hin would be about five cups or almost three pints. If the oil was also to be tripled in the cleansing ceremony, it would be three-fourths of a hin or either nearly nine pints or nearly four and a half quarts. and one log of oil. Finally, he was to secure a log of oil. This purpose of this additional oil was to be made clear in verses 15-16 below. A “log” was a liquid measurement, equaling something less than a pint. Twelve logs equaled one hin, so a log was a little less than a pint. Leviticus 14:11 and the priest who pronounces him clean shall present the man to be cleansed and the aforesaid before the LORD at the doorway of the tent of meeting. Lev 8:3 Ex 29:1-4 Nu 8:6-11,21 Eph 5:26,27 Jude 1:24 Leviticus 14:12 "Then the priest shall take the one male lamb and bring it for a guilt offering, with the log of oil, and present them as a wave offering before the LORD. guilt: Lev 5:2,3,6,7,18,19 6:6,7 Isa 53:10 wave: Lev 8:27-29 Ex 29:24 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET note on guilt offering - See the note on Lev 5:15. 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 (Ex 19:6; cf. the blood splashed on all the people in Ex 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 (Ex 29:19–21; Lev 8:22–30). NET note on wave offering - 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 Nu 8:11, etc.). MacArthur on wave offering. This was a symbolic act indicating the offering was for the Lord. Bread (Ex 29:23–24), meat (Ex 29:22–24), gold (Ex 38:24), oil (Lv 14:12), and grain (Lv 23:11) all served as wave offerings. Another type of offering was the heave offering. Jewish tradition portrayed the wave offering as being presented with a horizontal motion and the heave offering with a vertical motion, as suggested by Lv 10:15. (MacArthur Study Bible) Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) Verse 12. And the priest shall take one of the male lambs and offer it for an offense-offering along with the log of oil and wave them for a wave-offering at Jehovah’s face. First, the priest was to take one of the male lambs for use as an offense-offering and the log of oil. He was to wave them for a wave-offering before Jehovah. A young lamb had been specified, so it was not too heavy to lift and wave over the altar. The wave ceremony had been introduced in connection with the slaughter-offering (see comments on Lev. 7:28-36 in MESSAGE 9). It was used in this case as an indication that the person being cleansed offered the lamb and the oil to Jehovah and that Jehovah returned them to the priest to be used for his support. It showed that the forgiven offender was received back by Jehovah to be useful to Him. Leviticus 14:13 "Next he shall slaughter the male lamb in the place where they slaughter the sin offering and the burnt offering, at the place of the sanctuary-- for the guilt offering, like the sin offering, belongs to the priest; it is most holy. in the place: Lev 1:5,11 Lev 4:4,24 Ex 29:11 sin offering: Lev 7:7 10:17 most holy: Lev 2:3 7:6 21:22 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET Leviticus 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. See the note on Lev 4:3 regarding the term “sin offering.” See the note on Lev 1:3 regarding the “burnt offering.” NET Note - 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). Heb “the guilt offering, it [is] to the LORD.” Regarding the “guilt offering,” see the note on Lev 5:15. Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) Verse 13. And he shall kill the lamb in the place where they kill the sin-offering and the rededication-offering in The Holy Place, because like the sin-offering the homage-offering belongs to the priest. It is a holiness of holinesses. Next, the priest was to take the male-lamb that had been waved over the altar and kill it. Interpreters have struggled much to explain the appropriateness of offering an offense-offering, which was accompanied by restitution, on this occasion. Some have thought that it was offered because the person being cleansed had not had opportunity to make restitution for harm he had done while excluded from the camp (see comments on Lev. 5:15 in MESSAGE 3). However, the requirement is not difficult to explain if we remember that the cleansing ceremonies were symbols. The offense-offering was not offered because of what the person being cleansed had done or had not done. It was offered for what he represented. He was a symbol of a sinner. The offense-offering was offered to teach that an Israelite who sought to free his life from the effects of sin should make restitution for the damage he had caused whenever he could. “The Holy Place” meant the courtyard of The Tabernacle, where the altar for offering fire-offerings was located (see comments on Leviticus10:17 in MESSAGE 13). “A holiness of holinesses” was a object of special holiness. It could be handled or eaten only by the priests. (see comments on Lev. 2:3 in MESSAGE 1 and on Lev. 6:16-17 in MESSAGE 5). Leviticus 14:14 "The priest shall then take some of the blood of the guilt offering, and the priest shall put it on the lobe of the right ear of the one to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. Lev 8:23,24 Ex 29:20 Isa 1:5 Ro 6:13,19 12:1 1Co 6:20 2Co 7:1 Php 1:20 1Pe 1:14,15 2:5,9,10 Rev 1:5,6 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Criswell suggest that "The blood placed upon the lobe of the right ear, the thumb of the right hand, and the big toe of the right foot indicated that the whole person of the leper was cleansed and that he was now ready to enter upon his service to God (cf. Lev 8:23). NET Note - “and the priest shall put [literally ‘give’] on the lobe of the ear of the one being cleansed, the right one.” 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. Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) Verse 14. And the priest shall take from the blood of the offense-offering, and the priest shall put [it] on the tip of the right ear of the one being cleansed and on the thumb of his right hand and on the big toe of his right foot. The blood of this offense-offering was to be handled in a special way. The priest was to smear some of it on the right ear, the right thumb, and the right big toe of the person being cleansed. Evidently this action was in addition to the regular blood ceremony of the offense-offering, which was that the priest smeared some of the blood on the horns of the altar and poured out the remainder on its base (see comments on Lev. 4:30 in Lev 7:7 in MESSAGE 7). The practice of smearing the blood on the right ear, right thumb, and right big toe was also used in the blood ceremony of the slaughter-offering of a priest (see comments on Lev. 8:24 in MESSAGE 10). In that offering, it did not replace the regular blood ceremony but was in addition to it. It must be assumed that the same is true here. The blood ceremony of the offense-offering symbolized that the life of a sinner was received again by Jehovah for service after he had corrected his actions (see comments on Lev. 4:5 7,25,30 in MESSAGE 2 and on Lev. 7:7 in MESSAGE 7). The smearing of the blood on the right ear, thumb, and big toe of the person being cleansed taught the same truth in a more specific way, showing that his best ear, best hand, and best foot were being received for service to Jehovah. Leviticus 14:15 "The priest shall also take some of the log of oil, and pour it into his left palm; Ps 45:7 John 3:34 1Jn 2:20 NET Note - 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). Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) The normal procedure (14:10-20) The anointing (14:15-18) Verses 15-16. 15 Then the priest shall take from the log of oil and pour [it] on the palm of his left hand. 16 And the priest shall dip his right finger in the oil that is in his left hand and splatter from the oil with his finger seven times at Jehovah’s face. Next, the priest was to conduct a special anointing ceremony. The word “anointing” is not used in the text, and it is important to carefully distinguish this anointing ceremony from the anointing of priests (see comments on 8:12-13 in MESSAGE 10). Yet, in many respects, this ceremony was similar to the anointing of the priests, and “anointing” seems to be the only word appropriate to describe it. The priest was to take the log of oil and pour some it into the palm of his left hand. This action was necessary because the oil could not be thumped directly from the small container, which likely was a horn or a bottle with a small opening at the top. He could, however, thump the oil from the palm of his hand. With a finger of his right hand, he was to splatter some of the oil seven times before the entrance to The Tabernacle, which represented the presence of Jehovah (see comments on Lev. 4:6,17 in MESSAGE 2). This action symbolized that the oil with which the person was about to be anointed belonged to Jehovah and symbolized His presence. The splattering of the oil on the person being cleansed showed that Jehovah’s presence was on the person to remove the effects of sin. Splattering the oil seven times showed the completeness with which Jehovah removed the effects of sin from the life of a repentant sinner and received him for service. Later, oil came to represent the presence and power of the Holy Spirit, which is a refinement of the idea here. But, up to this time, nowhere in the Scripture had the Spirit been connected with oil. Leviticus 14:16 the priest shall then dip his right-hand finger into the oil that is in his left palm, and with his finger sprinkle some of the oil seven times before the LORD. Lev 4:6,17 Lu 17:18 1Co 10:31 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14: 17 "And of the remaining oil which is in his palm, the priest shall put some on the right ear lobe of the one to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, on the blood of the guilt offering; Lev 14:14 8:30 Ex 29:20,21 Ezek 36:27 John 1:16 Titus 3:3-6 1Pe 1:2 Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) The normal procedure (14:10-20) The anointing (14:15-18) Verse 17. And the priest shall put from the oil that remains in his hand on the tip of the right ear of the one being cleansed and on the right thumb of his hand and on the big toe of his right foot over the blood of the offense-offering. Then the priest was to smear some of the oil that remained in his left hand on the same spots where the blood of the offense-offering had just been smeared. The meaning was Jehovah removed the effects of sin from the best of the person’s life and would use them in His service. Leviticus 14:18 while the rest of the oil that is in the priest's palm, he shall put on the head of the one to be cleansed. So the priest shall make atonement on his behalf before the LORD. rest: Lev 8:12 Ex 29:7 2Co 1:21,22 Eph 1:17,18 MacArthur on put on the head. This would not have been understood as an anointing for entry into an office, but rather a symbolic gesture of cleansing and healing. There could be a connection with the NT directive to anoint the sick for healing (Mk 6:13; 16:18; Jas 5:14). (MacArthur Study Bible) Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) The normal procedure (14:10-20) The anointing (14:15-18) Verse 18. And the rest of the oil that is in the priest’s hand he shall put on the head of the one being cleansed, and the priest shall cover over him at Jehovah’s face. The remainder of the oil in the priest’s hand probably means the oil in the container the priest was holding. He was to pour it on the head of the man being cleansed. This part of the ceremony was identical to the anointing of a priest, except that the special mixture of holy oil that was used in anointing a priest was not used in the cleansing ceremony (see Ex. 30:22-33). The anointing completed the symbolism that the effects of sin were removed from the forgiven sinner’s life and he was set apart to serve Jehovah. The anointing also brought covering to the sinner. When he was set apart to belong to Jehovah, he was covered from the damage brought on him by his sins (see comments on Lev. 1:4 in MESSAGE 1 under the heading to cover over him. Leviticus 14:19 "The priest shall next offer the sin offering and make atonement for the one to be cleansed from his uncleanness. Then afterward, he shall slaughter the burnt offering. Lev 14:12 Lev 5:1,6 Lev 12:6-8 Ro 8:3 2Co 5:21 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET Note - 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). Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) The sin-offering, rededication-offering, and homage-offering (Lev 14:19-20) Verses 19-20. Then the priest was to offer the three other offerings. The sin-offering showed that a sinner needs to repent of any sins that come into his life after he surrenders his life to God. Repeated repentance is necessary to fully remove the effects that sins have left on a person’s life. The rededication-offering showed that a sinner needs to totally surrender his life to God so God can help him remove the effects of sin from his life. The homage-offering shows that a sinner also needs to surrender all his possessions to Jehovah. Attraction for physical possessions can be a powerful source of temptation to sin. Surrendering one’s possessions to God is a powerful antidote to that temptation and an important ingredient in removing the effects of sin from a person’s life. All these commitments together would bring removal of the effects of sin from the life of a believer The oil of the anointing, the sin-offering, the rededication-offering, and the homage-offering are all said to cover over the sinner to protect him from the damage caused by his sins. Since all of these elements brought covering, it can be seen clearly that these ceremonies did not symbolize salvation, which occurs once for all instantly upon surrendering to Jesus. However, many elements must combine together to remove the effects that sin had left on his life. When the healed person had completed all the ceremonies representing these spiritual truths, he was clean. These elaborate ceremonies showed that sin in the life of a believer is not a small problem and that overcoming its effects is not easy. However, effort on the part of the sinner plus the passing of time plus the grace and power of God can remove the effects of sin, change the person’s life, and restore the person to God’s fellowship and to a useful and productive life. Leviticus 14:20 "And the priest shall offer up the burnt offering and the grain offering on the altar. Thus the priest shall make atonement for him, and he shall be clean. Lev 14:10 Eph 5:2 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:21 "But if he is poor, and his means are insufficient, then he is to take one male lamb for a guilt offering as a wave offering to make atonement for him, and one-tenth of an ephah of fine flour mixed with oil for a grain offering, and a log of oil, poor: Lev 1:14 5:7 12:8 1Sa 2:8 Job 34:19 Pr 17:5 22:2 Luke 6:20 Lk 21:2-4 2Co 8:9,12 Jas 2:5,6 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leon Hyatt - Commentary on Leviticus 14:1-32 - The ceremonies at The Tabernacle (14:10-33) The procedure for a poor person (14:21-32) In case a person who had been healed of tsaraaf was not able to afford all the animals required by the normal procedure for his cleansing, a substitute procedure was provided that would make the ceremonies within the financial capability of virtually any person. That provision was in keeping with earlier provisions for less expensive offerings when a person could not afford the more expensive forms. Jehovah was not primarily interested in how wealthy a person was but in how sincere his heart was (see comments on Lev. 1:10,14 concerning less expensive forms of the rededication-offering; on Lev. 3:6-7,12 in MESSAGE 1 concerning less expensive forms of the slaughter-offering and on Lev. 5:7,11 in MESSAGE 2 concerning less expensive forms of the sin-offering). Instead of two male lambs and one female lamb, the poor person who was healed could offer one male lamb for an offense-offering and two birds, one for a sin-offering and the other for a rededication-offering. Also instead of three-tenths of an ephah of fine flour (v. 10), the poor person could offer for his homage offering one-tenth of an ephah of fine flour. The flour was still to be mingled with oil (presumably one-fourth hin (see Num. 15:4-5). No substitute was made for the male lamb used for an offense offering, because no less expensive form of that offering was allowed (see comments on Lev. 5:15 in MESSAGE 3). The offense-offering represented a desire to make restitution for harm done. Restitution cannot be done in an inexpensive manner. The significance of the less expensive offerings was exactly the same as that of the more expensive offerings. The important element was sincerity in the person’s heart, not the cost of the offering, if the lesser offerings were all the person could afford. Application - When a Christian sins, bad effects are left on his life. It takes three actions to remove those effects: his own effort, the passing of time, and the grace and power of God. The marks of sin will not automatically disappear from him. The forgiven sinner must work at removing the effects of his sin, with patience and faith. He must invest energy in living a different life, and gradually his inner attitudes and his outward appearance will change. Even with much effort, the marks of sin will not disappear over night. But, in time, as he works to transform his actions, his life will no longer reflect the likeness of the world but the likeness of God. The marks of sin will be erased and replaced with the likeness of God. However, the forgiven sinner will need even more. As hard as a forgiven sinner works to change his actions and his appearance, he cannot succeed in changing completely by his own efforts alone. He also needs God’s grace and power. How much help he receives from God will depend on how much he leans on God for assistance. He needs to keep rededicating His life to God. He needs to keep asking forgiveness of every failure. He needs to seek to make restitution for every harm he has done. He needs to surrender his possession to God, so his money and property will not control him, but God will. As he makes those steps of surrender and obedience, God will respond by working in his life to help him be the new person he needs to be. Removing the effects of sin from a person’s life is a cooperative effort between the person and God. Neither can change the way the person thinks and lives alone. It takes God and the person working together. As the person and God work together, coarseness will diminish and righteousness will increase in the person’s life. His thinking, his actions, and his appearance will change. The longer and the further he stays away from sin and the more he stays near to God, the more like God he will become. Leviticus 14:22 and two turtledoves or two young pigeons which are within his means, the one shall be a sin offering and the other a burnt offering. Ps 68:13 Song 2:14 Isa 38:14 Isa 59:11 Jer 48:28 Eze 7:16 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET Note on within his means - Heb "which his hand reaches"; NRSV "such as (which NIV) he can afford." Leviticus 14:23 "Then the eighth day he shall bring them for his cleansing to the priest, at the doorway of the tent of meeting, before the LORD. Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:24 "And the priest shall take the lamb of the guilt offering, and the log of oil, and the priest shall offer them for a wave offering before the LORD. Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:25 "Next he shall slaughter the lamb of the guilt offering; and the priest is to take some of the blood of the guilt offering and put it on the lobe of the right ear of the one to be cleansed and on the thumb of his right hand, and on the big toe of his right foot. Lev 14:14-20 Ps 40:6 Ec 5:1 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:26 "The priest shall also pour some of the oil into his left palm; Leviticus 14:27 and with his right-hand finger the priest shall sprinkle some of the oil that is in his left palm seven times before the LORD. Leviticus 14:28 "The priest shall then put some of the oil that is in his palm on the lobe of the right ear of the one to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot, on the place of the blood of the guilt offering. Leviticus 14:29 "Moreover, the rest of the oil that is in the priest's palm he shall put on the head of the one to be cleansed, to make atonement on his behalf before the LORD. Lev 14:18,20 Ex 30:15,16 John 17:19 1Jn 2:1,2 5:6 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:30 "He shall then offer one of the turtledoves or young pigeons, which are within his means. Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:31 "He shall offer what he can afford, the one for a sin offering, and the other for a burnt offering, together with the grain offering. So the priest shall make atonement before the LORD on behalf of the one to be cleansed. Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:32 "This is the law for him in whom there is an infection of leprosy , whose means are limited for his cleansing." Lev 14:2,54-57 13:59)(Lev 14:10,21 Ps 72:12-14 136:23 Mt 11:5 1Co 1:27,28 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:33 The LORD further spoke to Moses and to Aaron, saying, MacArthur on Lev 14:33–57 This section covers contaminated houses which most likely involved some kinds of infectious bacteria, fungus, or mold. (MacArthur Study Bible) Leviticus 14:34 "When you enter the land of Canaan, which I give you for a possession, and I put a mark of leprosy on a house in the land of your possession, Lev 23:10 25:2 Nu 35:10 Dt 7:2 12:1,8 19:1 26:1 27:3 which I: Ge 12:7 Ge 13:17 Ge 17:8 Nu 32:32 Dt 12:9,10 Dt 32:49 Jos 13:1 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:35 then the one who owns the house shall come and tell the priest, saying, 'Something like a mark of leprosy has become visible to me in the house.' Dt 7:26 Jos 7:21 1Sa 3:12-14 1Ki 13:34 Ps 91:10 Pr 3:33 Zec 5:4 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:36 "The priest shall then order that they empty the house before the priest goes in to look at the mark, so that everything in the house need not become unclean; and afterward the priest shall go in to look at the house. 1Co 15:33 2Ti 2:17,18 Heb 12:15 Rev 18:4 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET Note - Once the priest pronounced the house “unclean” everything in it was also officially unclean. Therefore, if they emptied the house of its furniture, etc. before the official pronouncement by the priest those possessions would thereby remain officially “clean” and avoid destruction or purification procedures. Leviticus 14:37 "So he shall look at the mark, and if the mark on the walls of the house has greenish or reddish depressions, and appears deeper than the surface; Lev 13:3,19,20,42,49 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, MacArthur on greenish or reddish depressions. The disease would appear to be some sort of contagious mildew. Leprosy (Hansen’s disease), as we know it today, is not the problem here since it is a disease related to the human senses, i.e., the destruction of feeling due to the dysfunction of the nerves. It is not known to be contagious either, and it couldn’t be developed in a house. The matter of cleansing such houses is delineated in Lev 14:38–53. (MacArthur Study Bible) Leviticus 14:38 then the priest shall come out of the house, to the doorway, and quarantine the house for seven days. Leviticus 14:39 "And the priest shall return on the seventh day and make an inspection. If the mark has indeed spread in the walls of the house, Lev 13:7,8,22,27,36,51 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:40 then the priest shall order them to tear out the stones with the mark in them and throw them away at an unclean place outside the city. Ps 101:5,7,8 Pr 22:10 Pr 25:4,5 Isa 1:25,26 Mt 18:17 John 15:2 1Co 5:5,6,13 Titus 3:10 2Jn 1:10,11 Rev 2:2,6,14-16,20 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:41 "And he shall have the house scraped all around inside, and they shall dump the plaster that they scrape off at an unclean place outside the city. unclean place: Job 36:13,14 Isa 65:4 Mt 8:28 Mt 24:51 1Ti 1:20 Rev 22:15 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Rev 22:15 Outside are the dogs and the sorcerers and the immoral persons and the murderers and the idolaters, and everyone who loves and practices lying. Leviticus 14:42 "Then they shall take other stones and replace those stones; and he shall take other plaster and replaster the house. Ge 18:19 Jos 24:15 2Chr 17:7-9 2Chr 19:5-7 2Chr 29:4,5 Ps 101:6 Ac 1:20-26 1Ti 5:9,10,21,22 2Ti 2:2 Titus 1:5-9 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:43 "If, however, the mark breaks out again in the house, after he has torn out the stones and scraped the house, and after it has been replastered, Jer 6:28-30 Ezek 24:13 Heb 6:4-8 2Pe 2:20,22 Jude 1:12 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, Leviticus 14:44 then the priest shall come in and make an inspection. If he sees that the mark has indeed spread in the house, it is a malignant mark in the house; it is unclean. Lev 13:51,52 Zec 5:4 Leviticus 14 Resources - Multiple sermons and commentaries See also in depth commentaries in Gospel of Luke where Jesus healed lepers - Luke 5:12-17-commentary, Luke 17:12-19-commentary. Leviticus 14:45 "He shall therefore tear down the house, its stones, and its timbers, and all the plaster of the house, and he shall take them outside the city to an unclean place. tear down: 1Ki 9:6-9 2Ki 10:27 17:20-23 18:4 25:4-12,25,26 Jer 52:13 Eze 5:4 Mt 22:7 24:2 Ro 11:7-11 Rev 11:2 Leviticus 14 Resources - Multiple sermons and commentaries See also in depth commentaries in Gospel of Luke where Jesus healed lepers - Luke 5:12-17-commentary, Luke 17:12-19-commentary. G Campbell