Praise the Lord Jesus Christ, please study this chapter and then answer all 87 questions at the end of this chapter.

Leviticus Chapter 14

Verses 1-57: The occasion on which a person was cured of his skin disease or leprosy was of considerable significance. It marked his unexpected restoration to fellowship with his family and the community as a whole, and brought him back into a relationship with God’s sanctuary.

The reference to “two birds alive and clean” typified the renewed state of cleanness in the healed person. Clean animals were characteristic of the holy Israelites, who were exhorted continually to remain in this condition of body and mind. “One of the birds” [should] “be killed” … and he “shall let the living bird loose into the open field” is symbolic of the new life for the cleansed leper.

He was to offer three unblemished lambs successively as a guilt offering, a sin offering, and a burnt offering. He now had to renew his relationship with the God of the covenant. The smearing of blood by the priest on the “right ear, thumb”, and “great toe” was the same action taken (in Lev. 8:24), for the consecration of Aaron and his sons. The cleansed man should hear God’s voice, should perform works of righteousness with his hands, and should walk in God’s ways.

The tragedy of leprosy lay not so much in personal sin as in isolation from community life and worship. The real message of the legislation is that any type of uncleanness separates the believer from God. Leprosy is symbolic.

Leviticus 14:1 “And the LORD spake unto Moses, saying,”

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.

We see here a chain of command in this message being transferred from God, to Moses, to Aaron, to Aaron’s sons, and then to the people.

Leviticus 14:2 “This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:”

“The law of the leper”: The sense of this law is a prescription, not for healing from leprosy and other such diseases, but rather for the ceremonial cleansing, which needed to be performed after the person was declared clean.

“Leper … brought unto the priest”: In (Matt. 8:4 and Luke 17:14), Jesus is seen instructing healed lepers to follow God’s law and go to the priest for appropriate ceremonies and offerings. In the present dispensation, those healed may go directly to Jesus our High-Priest with thanksgiving (Phil. 4:6).

As we said in a previous lesson, just being accused of leprosy, did not mean you had leprosy. Someone accused of sin is not always sinning either. This has to be judged by the priest, just as someone accused of sin, must be examined by the church. Notice this was the law and not just a request. If this has nothing to do with sin, tell me why he must come to the church? A person who is sick, does not have to sacrifice because they are sick, unless that sickness is spiritual.

Leviticus 14:3 “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;”

“Out of the camp”: The leper was not allowed to return to society immediately. Before the person could enter the camp, some priest skilled in the diagnoses of disease needed to examine him and assist with the ritual of the two birds (verses 4-7).

This inspection is not to be made publicly before the congregation. We could take a lesson from this. Someone who is accused of sin, which should remove them from the body of believers, should not be questioned before all of the congregation. We will see from the following two Scriptures how important it was for any accusation to be backed up by two or three witnesses.

1 Timothy 5:19 “Against an elder receive not an accusation, but before two or three witnesses.”

Hebrews 10:28 “He that despised Moses’ law died without mercy under two or three witnesses:”

These eyewitnesses must bring the matter before the proper authorities, and they would decide the outcome. In verse 3 above, they are found to be clean (innocent). In the case above, they might have been declared unclean at first, but now they are clean. This could be someone innocent, or it could be someone forgiven, which is in essence the same thing.

Verses 4-7: The bundle of cedar and hyssop tied with scarlet included the living bird. It was all dipped 7 times into the blood of the killed bird mixed with water to symbolize purification. The bird was then set free to symbolize the leper’s release from quarantine.

Leviticus 14:4 “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:”

These objects provided symbolic cleansing for a person who had been healed of leprosy. “Cedar wood” was a durable and decay-resistant wood. A “scarlet” cord was probably used to tie the hyssop branch to the wood as a symbol of the sacrificial blood that brought victory over sin and death. “Hyssop” was an herb used for flavoring, fragrance and medicinal purposes.

It is very interesting that there is no definition of the word that was translated hyssop which is a wild shrub of uncertain identity whose twigs were used for sprinkling in ancient Jewish rites of purification. We can safely assume that this was a plant with some sort of foliage at the top. It was probably a bushy plant. The following 2 Scriptures will bear this out.

John 19:29 “Now there was set a vessel full of vinegar: and they filled a sponge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.”

Hebrews 9:19 “For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people,”

There are ten more times the hyssop is mentioned and all of them mentioned that the top would have held enough liquid to use it as a spreader. Cedar wood has a very aromatic smell; it also is like an antiseptic. Scarlet is red and symbolizes blood. This piece of scarlet was used to bind the cedar wood and the hyssop together. This is an offering of purification. The two birds will have different fates. One will be killed, and one released.

Leviticus 14:5 “And the priest shall command that one of the birds be killed in an earthen vessel over running water:”

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, 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. 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 a human body sometimes is (see 2 Cor. 4:7). For he was crucified through weakness, and was put to death in the flesh (2 Cor. 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 be free from it. Or the active and passive obedience of Christ, which both together are the matter of a sinner’s justification before God.

Leviticus 14:6 “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:”

And dispose of it as after directed; for there was a 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, etc. 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 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 be. 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 ardor and rigor.

Leviticus 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 let the living bird loose into the open field.”

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 (Psalm 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. 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 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, 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 Leviticus 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 1 Tim. 3:16).

One bird is killed, and the blood allowed to drain into the water. Then the living bird, and the mop made with the scarlet thread wrapping around the hyssop and the cedar wood, shall be dipped in the blood and water and sprinkled on the person being cleansed. This is done 7 times to make it spiritually complete. Then the bird which remains alive is released (set free), like the scapegoat in a previous lesson. Not water alone, but by water and blood, he is set free.

1 John 5:6 “This is he that came by water and blood, [even] Jesus Christ; not by water only, but by water and blood. And it is the Spirit that beareth witness, because the Spirit is truth.”

1 John 5:8 “And there are three that bear witness in earth, the Spirit, and the water, and the blood: and these three agree in one.”

The fact that the water is running water in the verses above, lets us know that this is the living water. When Jesus was crucified on the cross for you and me, He shed His blood and they pierced his side that the water might flow from His body. We are set free by the water and the blood. We had been dead to sin, before the Lord Jesus restored us to the living. These two birds symbolize death and life. This leper was as good as dead, before he was set free.

Leviticus 14:8 “And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.”

“Out of 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 2 Cor. 7:1).

This seven day waiting period is very similar to the 7 days the priest and his sons waited at the tabernacle door. Sinners cry out to Jesus, wash me and I shall be whiter than snow. Our garments must be washed in the blood of the Lamb (Jesus Christ). His washing in water symbolizes water baptism. Hair symbolizes power. This could possibly be the fact that we have no power to save ourselves. It is only by the grace of God that we are saved.

Leviticus 14:9 “But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.”

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, 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.

This has to be total, surrender to God.

Verses 10-20: As part of the leper’s ceremonial cleansing ritual, trespass or guilt (5:14 – 6:7), sin (4:1 – 5:13), burnt (1:3-17), and grain (2:1-16) offerings were to be made.

Leviticus 14:10 “And on the eighth day he shall take two he lambs without 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, and one log of oil.”

“On the “eighth day” after his birth, every Hebrew male was circumcised. Here, that day represents the leper’s rebirth into the covenant community of faith. Because sickness and death are a result of man’s sin, a sacrifice is the means for the cleansed leper to enter into full fellowship in the community.

“One log of oil”: Less than one pint.

Eight of course means new beginnings. This man is beginning his life again. It appears the man had to bring the same offerings he would have brought for a sin. This makes me believe that leprosy symbolized sin. This is not just an illness, but is sin of some sort.

Leviticus 14:11 “And the priest that maketh [him] clean shall present the man that is to be made clean, and those things, before the LORD, [at] the door of the tabernacle of the congregation:”

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 male 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 favors 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.

We discussed the symbolisms of this offering in a previous lesson, so we will not get into it here. We will just say that the leper had been unable to come close to God. Now he will be restored. You remember, in the other offerings, that this type of offering was always made at the door of the tabernacle, at the bronze altar. The priest made the offering for the person, after the person had placed his hands on the animal’s head for the animal to become the substitute for his sin. Remember one more time, that the meat offering was made up of elements that make bread. Jesus is the Bread of life.

Leviticus 14:12 “And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them [for] a wave offering before the LORD:”

One of the male 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 notes 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 male lamb for the trespass offering, and that alive, as Jarchi observes, and so says Maimonides (see notes on 7:30-32).

Leviticus 14:13 “And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering [is] the priest’s, [so is] the trespass offering: it [is] most holy:”

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. 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 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.

Remember that the waving of the offering was offering first to God. The meat of these animals were properly prepared for the priest. We remember the blood, fat, and inward parts belonged to the LORD. The priest would be worthy to do this, because he had offered for himself earlier. Read the earlier lessons on this book to get the details on these offerings. One more thing we must never forget; Jesus is the Lamb.

Leviticus 14:14 “And the priest shall take [some] of the blood of the trespass offering, 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:”

According to the Misnah, 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 of the altar (or top, as Maimonides). 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 notes on Exodus 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, 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 them, 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.

I will just say again here, that the blood on the right ear symbolizes the cleansing of his hearing. The blood on the thumb of his right hand symbolizes that all of his work must be clean. The blood on his big toe of his right foot symbolizes that his walk must be clean. In the next lesson, we will see why we need the Holy Spirit so much in our lives.

In the last lesson, we were studying about the person who was being cleansed after being suspected of leprosy. We had just finished with the priest putting the blood on the right ear, his thumb on his right hand, and on his right big toe. Remember this was done to cleanse the hearing, cleanse the work he does with his hand, and cleanse his walk. Also, that this was not the priest’s body being cleansed, but a member of the congregation.

Leviticus 14:15 “And the priest shall take [some] of the log of oil, and pour [it] into the palm of his own left hand:”

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. The Misnah 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.

The oil, throughout the Bible, symbolizes the Holy Spirit. This was not just any oil, but the holy anointing oil. The priest pours part of this anointing oil into the palm of his left hand.

Leviticus 14:16 And the priest shall dip his right finger in the oil that [is] in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD:

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. According to the Misnah, 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.

We know that this sprinkling of the oil before the Lord is showing the strengthening power of the Holy Ghost. Seven as we have said over and over, means spiritually complete. The power to live the new life that this ex-leper has, is through the Holy Spirit.

Leviticus 14:17 “And of the rest of the oil that [is] in his hand 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, upon the blood of the trespass offering:”

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 (see note on 8:23-24). 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, 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.

This oil goes on top of the blood that had been put on previously. Just as the blood cleansed his hearing, working, and walking with God, now the oil empowers him to keep his hearing clean and to work the work God would have him do. And helps him walk in his new life, empowered by the Holy Ghost.

Leviticus 14:18 “And the remnant of the oil that [is] in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.”

“Pour upon 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. Here could be a connection with the New Testament directive to anoint the sick for healing (Mark 6:13; 16:18; James 5:14).

This oil poured in abundance on his head, shows that the Holy Spirit will guide him into all truth. The Holy Spirit is his teacher and guide. Even his thoughts will be guided by the Holy Spirit.

Verses 19-20: Three offerings completed the sacrificial procedure:

(1)   The sin offering” of one ewe lamb (14:10);

(2)   A “trespass offering” of a male lamb (14:12); and

(3)   “The burnt offering” (the other male lamb of 14:10), accompanied by “the meat offering”.

Leviticus 14:19 “And the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt 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 male 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.

Leviticus 14:20 “And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.”

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.

We discussed in the previous lesson, that the reason why these offerings were made, was because this leprosy symbolized sin. After these offerings were made, this person would be back in fellowship with God and the congregation. We have gone into this type of offering several times, so we will not go through this again here.

Verses 21-32: People who were “poor” had to bring a male lamb for the trespass offering, the same as any other Israelite. The sin and brunt offerings could be made with less expensive animals, indicating that the poor person had the same value as a rich person. There was nothing special about the animals used for sacrifices, except that they had to be “clean”. A person was not forgiven more when bringing a more valuable animal.

Leviticus 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 tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;”

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 male lamb, and was excused the other male 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 or 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).

The only thing we need to make special note of here, is that a lesser offering is acceptable from the poor, but they are not exempt from offering.

Leviticus 14:22 “And two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering.”

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.

Leviticus 14:23 “And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.”

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 notes 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.

The main thing we must take note of here, is this is to be done on the eighth day. Eight means new beginnings. This will give this offeror a new beginning, as if it is the first day of his life. He was dead in sin (leprosy), now he has been given new life.

Leviticus 14:24 “And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them [for] a wave offering before the LORD:”

Or, shall offer them as the offering that is shaken to and fro (see notes on Lev. 14:12).

The waving is an offering to the LORD. This will be for the priest.

Leviticus 14:25 “And 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] 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:”

See notes (on Lev. 14:13).

“And the priest shall take some of the blood of the trespass offering” (see notes on Lev. 14:14).

Leviticus 14:26 “And the priest shall pour of the oil into the palm of his own left hand:”

See (notes on Lev. 14:15).

Leviticus 14:27 “And the priest shall sprinkle with his right finger [some] of the oil that [is] in his left hand seven times before the LORD:”

See (notes on Lev. 14:16).

We will remember one more time, that the blood on the ear cleanses his hearing, the blood on the right thumb cleanses his work, and the blood on the right big toe cleanses his walk. The oil (symbolic of the Holy Spirit), empowers him to hear God’s will, to work God’s work, and to walk the walk God has chosen for him.

Leviticus 14:28 “And the priest shall put of the oil that [is] in his hand 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, upon the place of the blood of the trespass offering:”

See (notes on Lev. 14:17).

Leviticus 14:29 “And the rest of the oil that [is] in the priest’s hand he shall put upon the head of him that is to be cleansed, to make an atonement for him before the LORD.”

See (notes on Lev. 14:18).

This again shows the importance the Holy Spirit plays in empowering him to live victoriously in the life God has chosen for him.

Leviticus 14:30 “And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get;”

See (notes on Lev. 14:22).

Leviticus 14:31 “[Even] such as he is able to get, the one [for] a sin offering, and the other [for] a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD.”

See (notes on Lev. 14:22).

Again, here we must note the statement (such as he can get). As we said, this has to do with the ability of the one offering to pay. It does not excuse the offering, just allows a lesser gift from those who are poor.

Leviticus 14:32 “This [is] the law [of him] in whom [is] the plague of leprosy, whose hand is not able to get [that which pertaineth] to his cleansing.”

The former part of the chapter contains an account of the laws, rites, and ceremonies of a leper who was able to bear the expenses of them. This latter part respects such laws, rites, and ceremonies, that belonged to him.

“Whose hand is not able to get that which pertained to his cleansing”: As the three lambs and three tenth deals of fine flour, and therefore one lamb, and one tenth deal of fine flour. And two turtles or two young pigeons, were admitted of in the room of them, in consideration of his poverty. The Jewish canons respecting the cases of a poor and rich leper are these: if a poor leper offers the sacrifice of a rich man, it is very well. But if a rich leper offers the sacrifice of a poor one, it is not sufficient. If a poor leper offers his sacrifice and he becomes rich, or if when rich, and he afterwards becomes poor, all goes after the sin offering. That is, as they explain it, if a man when he offers his sin offering is poor, and so his offering is of a turtle or pigeon, though he should become rich he must finish the offering of the poor, by bringing for a burnt offering one of the fowls. And so if he was rich, and offered the sin offering out of the lambs, though he should become poor, he must offer the burnt offering of the same. But the trespass offering is generally pitched upon as the rule in which the poor and the rich were equal. And Maimonides says, all goes after the trespass offering. As if at the time of slaying the trespass offering he is rich, he must finish the offering of a rich man, but if poor he must finish the offering of a poor man. It may be observed that a great deal of notice is taken of a leper, and strict inquiry made into the nature of leprosy, and the various signs of it given. And a great deal to do about the cleansing and expiation of him. All which shows what notice God takes of leprous sinners, and what a diligent scrutiny should be made into the evil nature of sin, and what a provision God has made for the cleansing and atonement of sinners by the blood and sacrifice of his Son. Which is here typified by all sorts of offerings, the sin offering, the trespass offering, the burnt offering, and the meat offering.

In this lesson, we have been looking at the leprosy of an individual. This leprosy was of a spiritual nature, in that the person had been separated from God and was not allowed to fellowship with the congregation, until the leprosy (sin), was cleansed from the individual.

Verses 33-57: This section covers contaminated houses which most likely involved some kinds of infectious bacteria, fungus or mold.

Also, this section is an extension of the law concerning clothing and personal articles (13:47-59). Since the passage also refers to houses made of “stone” and not the tents in which the people lived at the time, these laws referred to the people’s future residences in the “land of Canaan”.

Leviticus 14:33 “And the LORD spake unto Moses and unto Aaron, saying,”

At the same time as the above laws were delivered concerning the leper, and the cleansing of him, or however immediately upon that. The affair of the leprosy of houses being what belonged to the priest to examine into and cleanse from.

“Saying”: As follows.

Leviticus 14:34 “When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession;”

“I put the plague of leprosy”: God’s sovereign hand is acknowledged in the diseases that were in Canaan (compare Exodus 4:11; Deut. 32:39). He had His purposes for these afflictions, as He always does. Uniquely, in Israel’s case, they allowed for object lessons on holiness.

A leprous plague could also affect a “house”. As with a leprous garment (13:47-59), this probably refers to a form of mildew, mold or fungus.

This particular plague would not immediately apply to the children of Israel out here in the wilderness, because they did not live in houses. They lived in tents, while on their way to the Promised Land. This is a principle that God is teaching them, as well as being literal. We see from this that the Promised Land was a gift to them by God. Notice, that God put this plague of leprosy in the house. We must look deeper and see the spiritual lesson here. This house could be a dwelling, it could be the temple, or it could be their country, or it could be the people themselves.

Leviticus 14:35 “And he that owneth the house shall come and tell the priest, saying, It seemeth to me [there is] as it were a plague in the house:”

As soon as he observes any sign of leprosy in it, or which gives him a suspicion of it.

“Saying, it seemeth unto me there is as it were a plague in the house”: He must not say expressly there is one, how certain whatsoever he may be of it, because the matter must be determined by a priest.

The most important thing I see in this is that the owner of the house is to report the suspicion of leprosy. If this is the temple or our modern church, the person in authority, such as the pastor or elder would be responsible to report the first sight of sin. In the case of the country, the prophet should warn the head of the country.

Leviticus 14:36 “Then the priest shall command that they empty the house, before the priest go [into it] to see the plague, that all that [is] in the house be not made unclean: and afterward the priest shall go in to see the house:”

Clear it of all persons and things. Everybody was obliged to go out of it. And all the furniture of it, and all the household goods in it, were to be removed from it.

“Before the priest go into it to see the plague”: That all that is in the house be not made clean. As would be the case should the priest view it, and pronounce it unclean before the removal of them. Agreeably to which is the Jewish tradition, before a priest comes to see the plague, not anything in the house is defiled. But after he is come to see it, even bundles of sticks, and of reeds, are defiled, which are not reckoned under the uncleanness to be removed. So that this was a kindness to the owner of the house. That his loss might not be so great as it otherwise would be, if he did not take care to get his goods out previous to the inspection of the priest.

“And afterward the priest shall go in to see the house”: To examine it, to see whether the signs of leprosy are in it.

This examination should not be done with an audience. The best way to split a church wide open, is to bring the appearance of evil up before the whole congregation. This type of problem, should be handled by the board of the church and the pastor. These Israelites can be thought of as God’s house. We believers also are part of God’s house. I would tend to believe that this is possibly speaking of the congregation, more than one person. In the following Scriptures, you will see how believers, and prophets make up the wall of the house with Jesus Christ as the Cornerstone.

Ephesians 2:19-22 “Now therefore ye are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God;” “And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone];” “In whom all the building fitly framed together groweth unto a holy temple in the Lord:” “In whom ye also are builded together for an habitation of God through the Spirit.”

Leviticus 14:37 “And he shall look on the plague, and, behold, [if] the plague [be] in the walls of the house with hollow strakes, greenish or reddish, which in sight [are] lower than the wall;”

“Greenish or reddish”: 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 in delineated (in verses 38-53).

Leviticus 14:38 “Then the priest shall go out of the house to the door of the house, and shut up the house seven days:”

This 7 day period of waiting is to see if the suspicion was ungrounded, or to allow a short time for this problem to right itself. Plague is like an infection. I believe this is just giving a time to the one who is examining this, to determine if there is any need for doing anything.

Leviticus 14:39 “And the priest shall come again the seventh day, and shall look: and, behold, [if] the plague be spread in the walls of the house;”

On the seventh day from his shutting of it up, he shall open it again, go into it, and observe in what condition it is.

“And, behold, if the plague be spread in the walls of the house”: The hollow strakes are become deeper, or the colored spots are become larger. Spreading was always a sign of leprosy, both in the bodies of men, and in garments.

Leviticus 14:40 “Then the priest shall command that they take away the stones in which the plague [is], and they shall cast them into an unclean place without the city:”

1 Peter 2:5 “Ye also, as lively stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”

I believe the stones spoken of here are the believers, who make up the temple. You can easily see why it would be necessary to remove a stone that might infect all the stones. This would be removing one member who was causing all to doubt. A false doctrine being brought to the church, or someone encouraging immorality in others, would be another reason you would have to remove them.

Leviticus 14:41 “And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place:”

All the walls on each side, and at each end, and every stone in them. Which, though they had no appearance on them, yet should there be any infection in them, which as yet was not seen, it might be removed, and a spread prevented.

“And they shall pour out the dust that they scrape off without the city, into an unclean place”: The scrapings they were to put into some vessel, and carry them thither and pour them out, or into a cart, and there throw them. That they might lie with other rubbish, and not be made use of any more. Where trash was cast, and other filth, that the people might not be infected by them.

To me this looks as if there would need to be some cleansing to the ones who were left. In the case there had been a false doctrine taught, there would need to be strong teaching to cleanse the thoughts of those who had heard the false message. Here are a few Scriptures that explain it better than I can.

Psalms 51:7 “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow.”

Psalms 79:9 “Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name’s sake.”

In the next Scripture, we see that it is sometimes necessary to remo