TRV
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In the KJVVerse 3,113 of 31,102
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Commentary on Leviticus 14 verses 1–9
1 ¶ And the LORD spake unto Moses, saying,
2 This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest:
3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper;
4 Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar wood, and scarlet, and hyssop:
5 And the priest shall command that one of the birds be killed in an earthen vessel over running water:
6 As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water:
7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.
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.
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.
Here, I. It is supposed that the plague of the leprosy was not an incurable disease. Uzziah's indeed continued to the day of his death, and Gehazi's was entailed upon his seed; but Miriam's lasted only seven days: we may suppose that it often wore off in process of time. Though God contend long, he will not contend for ever.
II. The judgment of the cure, as well as that of the disease, was referred to the priest. He must go out of the camp to the leper, to see whether his leprosy was healed, Lev 14:3. And we may suppose the priest did not contract any ceremonial uncleanness by coming near the leper, as another person would. It was in mercy to the poor lepers that the priests particularly had orders to attend them, for the priests' lips should keep knowledge; and those in affliction have need to be instructed both how to bear their afflictions and how to reap benefit by them, have need of the word, in concurrence with the rod, to bring them to repentance; therefore it is well for those that are sick if they have these messengers of the Lord of hosts with them, these interpreters, to show unto them God's uprightness, Job 33:23. When the leper was shut out, and could not go to the priests, it was well that the priests might come to him. Is any sick? Let him send for the elders, the ministers, Jam 5:14. If we apply it to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, that they may be ashamed, we must not count them as enemies, but admonish them as brethren, Th2 3:15. And also that when God by his grace has brought those to repentance who were shut out of communion for scandal, they ought with tenderness, and joy, and sincere affection, to be received in again. Thus Paul orders concerning the excommunicated Corinthian that when he had given evidences of his repentance they should forgive him, and comfort him, and confirm their love towards him, Co2 2:7, Co2 2:8. And ministers are entrusted by our Master with the declarative power of loosing as well as binding: both must be done with great caution and deliberation, impartially and without respect of persons, with earnest prayer to God for directions, and a sincere regard to the edification of the body of Christ, due care being always taken that sinners may not be encouraged by an excess of lenity, nor penitents discouraged by an excess of severity. Wisdom and sincerity are profitable to direct in this case.
III. If it was found that the leprosy was healed, the priest must declare it with a particular solemnity. The leper or his friends were to get ready two birds caught for this purpose (any sort of wild birds that were clean), and cedar-wood, and scarlet, and hyssop; for all these were to be used in the ceremony. 1. A preparation was to be made of blood and water, with which the leper must be sprinkled. One of the birds (and the Jews say, if there was any difference, it must be the larger and better of the two) was to be killed over an earthen cup of spring water, so that the blood of the bird might discolour the water. This (as some other types) had its accomplishment in the death of Christ, when out of his pierced side there came water and blood, Joh 19:34. Thus Christ comes into the soul for its cure and cleansing, not by water only, but by water and blood, Jo1 5:6. 2. The living bird, with a little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick, dipped in the water and blood, which must be so sprinkled upon him that was to be cleansed, Lev 14:6, Lev 14:7. The cedar-wood signified the restoring of the leper to his strength and soundness, for that is a sort of wood not apt to putrefy. The scarlet wool signified his recovering a florid colour again, for the leprosy made him white as snow. And the hyssop intimated the removing of the disagreeable scent which commonly attended the leprosy. The cedar the stateliest plant, and hyssop the meanest, are here used together in this service (see Kg1 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent, Co1 12:2. Some make the slain bird to typify Christ dying for our sins, and the living bird Christ rising again for our justification. The dipping of the living bird in the blood of the slain bird intimated that the merit of Christ's death was that which made his resurrection effectual for our justification. He took his blood with him into the holy place, and there appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop, must all be dipped in the blood; for the word and ordinances, and all the operations of the Spirit, receive their efficacy for our cleansing from the blood of Christ. The leper must be sprinkled seven times, to signify a complete purification, in allusion to which David prays, Wash me thoroughly, Psa 51:2. Naaman was directed to wash seven times, Kg2 5:10. 3. The living bird was then to be let loose in the open field, to signify that the leper, being cleansed, was now no longer under restraint and confinement, but might take his liberty to go where he pleased. But this being signified by the flight of a bird towards heaven was an intimation to him henceforward to seek the things that are above, and not to spend this new life to which God had restored him merely in the pursuit of earthly things. This typified that glorious liberty of the children of God to which those are advanced who through grace are sprinkled from an evil conscience. Those whose souls before bowed down to the dust (Psa 44:25), in grief and fear, now fly in the open firmament of heaven, and soar upwards upon the wings of faith and hope, and holy love and joy. 4. The priest must, upon this, pronounce him clean. It was requisite that this should be done with solemnity, that the leper might himself be the more affected with the mercy of God to him in his recovery, and that others might be satisfied to converse with him. Christ is our priest, to whom the Father has committed all judgment, and particularly the judgment of the leprosy. By his definitive sentence impenitent sinners will have their everlasting portion assigned them with the unclean (Job 36:14), out of the holy city; and all that by his grace are cured and cleansed shall be received into the camp of the saints, into which no unclean thing shall enter. Those are clean indeed whom Christ pronounces so, and they need not regard what men say of them. But, though Christ was the end of this law for righteousness, yet being in the days of his flesh made under the law, which as yet stood unrepealed, he ordered those lepers whom he had cured miraculously to go and show themselves to the priest, and offer for their cleansing according to the law, Mat 8:4; Luk 17:14. The type must be kept up till it was answered by its antitype. 5. When the leper was pronounced clean, he must wash his body and his clothes, and shave off all his hair (Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again, Lev 14:9. The priest having pronounced him clean from the disease, he must make himself as clean as ever he could from all the remains of it, and from all other defilements, and he must take time to do this. Thus those who have the comfort of the remission of their sins, by the sprinkling of the blood of Christ upon their consciences, must with the utmost care and caution cleanse themselves from all filthiness both of flesh and spirit, and thoroughly purge themselves from their old sins; for every one that hath this hope in him will be concerned to purify himself.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Leviticus 14:1 serves as a pivotal introductory formula within the book of Leviticus, signaling the commencement of a new and extensive block of divine legislation. This verse specifically introduces the elaborate purification rites and procedures for individuals who have been healed of severe skin diseases, commonly referred to as tzara'at (often translated as leprosy). By declaring that "the LORD spake unto Moses, saying," it emphatically establishes the divine origin and absolute authority of the subsequent commands, underscoring God's meticulous concern for the ritual purity, social reintegration, and spiritual well-being of His covenant people, all communicated through His chosen mediator.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Leviticus 14:1 is Formulaic Introduction. This verse employs a highly standardized and repetitive phrase ("And the LORD spake unto Moses, saying") that functions as a structural marker throughout the book of Leviticus and other parts of the Pentateuch. Its consistent use serves to emphasize the Divine Authority and Divine Origin of the laws that follow. Each time this formula appears, it reinforces the theological truth that the instructions are not human inventions but direct revelations from God. This repetition creates a sense of solemnity and underscores the absolute binding nature of the commandments. Furthermore, the explicit mention of "Moses" highlights the device of Mediated Revelation, emphasizing his unique role as the divinely appointed conduit for God's will to His people. The formula acts as a clear signal to the reader that a new, divinely ordained section of law is about to commence, demanding attention and obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:1, though brief, encapsulates profound theological truths central to Israel's covenant relationship with God. It asserts God's active involvement in the minute details of His people's lives, demonstrating His sovereign authority over all aspects of their existence, from worship to public health. The direct communication from "the LORD" (YHWH) to Moses underscores the concept of divine revelation as the foundation for all law and order in Israel. This divine speaking highlights God's desire for a holy and pure people, and His provision of the means for restoration when that purity is compromised. It sets the stage for understanding that true cleansing and reintegration into God's community are not humanly devised but divinely prescribed.
REFLECTION AND APPLICATION
Leviticus 14:1, despite its ancient context, offers timeless principles for contemporary believers. It grounds our understanding of biblical authority: God is a communicating God who actively reveals His will to humanity. Just as He meticulously prescribed the path to purity and restoration for ancient Israel, so too does He provide comprehensive guidance for our lives through His inspired Word. This verse challenges us to approach Scripture not as mere human literature, but as the authoritative, living voice of the Almighty. It calls us to humility and obedience, recognizing that God's commands are for our good, designed to foster holiness, order, and flourishing within His community. Furthermore, it subtly points to God's compassionate nature, demonstrating His concern not only for ritual purity but for the holistic well-being and reintegration of those who have been alienated or defiled, foreshadowing a deeper spiritual restoration available through Christ.
Questions for Reflection
FAQ
Why does the Bible so often repeat the phrase "And the LORD spake unto Moses, saying"?
Answer: This repetitive phrase serves several crucial purposes. First, it emphatically establishes the divine origin and authority of the laws and instructions that follow. It reminds the reader that these are not human traditions or Moses's own ideas, but direct revelations from God Himself. Second, it highlights Moses's unique role as God's chosen mediator, the one through whom God communicates His will to the entire nation of Israel. This legitimizes the commands for the people. Third, it acts as a literary device, signaling the beginning of a new section of divine law or instruction, providing clear structural markers within the text. This is particularly evident throughout the book of Leviticus, where new topics of purity, sacrifice, or social law are consistently introduced by this formula. It underscores the consistent and ongoing nature of God's communication with His covenant people.
What is the significance of God speaking directly to Moses for the Israelite community?
Answer: God speaking directly to Moses was profoundly significant for the Israelite community because it validated the divine authority of the laws and instructions Moses delivered. In a culture where leaders often claimed divine inspiration, Moses's unique and consistent direct communion with YHWH set him apart. It meant that the intricate laws concerning ritual purity, sacrifices, and social justice were not arbitrary human decrees but the very will of the Creator of the universe. This direct communication established the foundation for Israel's covenant relationship with God, as seen in passages like Exodus 19:9, where God speaks to Moses "in a thick cloud" so that the people "may hear when I speak with you and may also believe you forever." This ensured the people's trust in Moses and, more importantly, in the divine source of their laws, fostering a sense of accountability and sacred obligation.
Does this verse have any relevance for Christians today, given that we are not under the Old Testament ceremonial law?
Answer: Absolutely. While Christians are not bound by the ceremonial laws of the Old Testament, Leviticus 14:1 retains profound relevance. First, it affirms the enduring truth that God is a God who speaks and reveals Himself. The Bible, as God's inspired Word, is our primary means of hearing His authoritative voice today, as 2 Timothy 3:16-17 states. Second, it underscores the importance of divine authority in our lives. Just as ancient Israel was to live by God's every word, believers today are called to submit to Christ's teachings and the inspired Scriptures as the ultimate guide for faith and practice. Third, it highlights God's meticulous concern for holiness and restoration. While the ritual cleansing for tzara'at is no longer practiced, the underlying principle of God's desire to cleanse and restore those who are defiled (spiritually, morally, relationally) remains central to the gospel message, pointing ultimately to the cleansing power of Christ's blood.
CHRIST-CENTERED FULFILLMENT
Leviticus 14:1, with its declaration that "the LORD spake unto Moses, saying," sets the stage for a profound Christ-centered fulfillment. In the Old Covenant, God communicated His will through prophets and mediators like Moses, providing laws and rituals that foreshadowed a greater reality. These laws, particularly those concerning purity and cleansing from diseases like tzara'at, highlighted humanity's defilement and the need for divine intervention to restore fellowship with a holy God. Jesus Christ is the ultimate and perfect fulfillment of this divine communication and mediation. As Hebrews 1:1-2 declares, "God, after He spoke long ago to the fathers in the prophets in many portions and in many ways, in these last days has spoken to us in His Son." Jesus is not merely a messenger; He is the Word made flesh (John 1:14), the very embodiment of God's revelation. Furthermore, just as the laws introduced by Leviticus 14:1 provided a means for the physical and ritual cleansing of the leper, Christ Himself is the one who truly cleanses us from the spiritual leprosy of sin. He touched and healed lepers (Matthew 8:2-3), demonstrating His power over defilement, and through His atoning sacrifice, He offers complete spiritual purification and restoration, allowing us to be fully reconciled to God and integrated into His holy community, the Church (Ephesians 2:13-16). He is the greater Moses, leading His people not into a physical promised land, but into eternal fellowship with God through His own perfect obedience and sacrifice.