TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 14:10–20. His three-level outline is real structure in the source text, so it is rendered as structure.
Observe, I. To complete the purification of the leper, on the eighth day, after the former solemnity performed without the camp, and, as it should seem, before he returned to his own habitation, he was to attend at the door of the tabernacle, and was there to be presented to the Lord, with his offering, Lev 14:11. Observe here, 1. That the mercies of God oblige us to present ourselves to him, Rom 12:1. 2. When God has restored us to the liberty of ordinances again, after restraint by sickness, distance, or otherwise, we should take the first opportunity of testifying our respect to God, and our affection to his sanctuary, by a diligent improvement of the liberty we are restored to. When Christ had healed the impotent man, he soon after found him in the temple, Joh 5:14. When Hezekiah asks, What is the sign that I shall go up to the house of the Lord? he means, "What is the sign that I shall recover?" intimating that if God restored him his health, so that he should be able to go abroad, the house of the Lord should be the first place he would go to. 3. When we present ourselves before the Lord we must present our offerings, devoting to God with ourselves all we have and can do. 4. Both we and our offerings must be presented before the Lord by the priest that made us clean, even our Lord Jesus, else neither we nor they can be accepted.
II.Three lambs the cleansed leper was to bring, with a meat-offering, and a log of oil, which was about half a pint. Now,
1.Most of the ceremony peculiar to this case was about the trespass-offering, the lamb for which was offered first, Lev 14:12. And, besides the usual rites with which the trespass-offering was offered, some of the blood was to be put upon the ear, and thumb, and great toe, of the leper that was to be cleansed (Lev 14:14), the very same ceremony that was used in the consecration of the priests, Lev 8:23, Lev 8:24. It was a mortification to them to see the same purification necessary for them that was for a leper. The Jews say that the leper stood without the gate of the tabernacle and the priest within, and thus the ceremony was performed through the gate, signifying that now he was admitted with other Israelites to attend in the courts of the Lord's house again, and was as welcome as ever; though he had been a leper, and though perhaps the name might stick by him as long as he lived (as we read of one who probably was cleansed by our Lord Jesus, who yet afterwards is called Simon the leper, Mat 26:6), yet he was as freely admitted as ever to communion with God and man. After the blood of the offering had been put with the priest's finger upon the extremities of the body, to include the whole, some of the oil that he brought, which was first waved and then sprinkled before the Lord, was in like manner put in the same places upon the blood. "The blood" (says the learned bishop Patrick) "seems to have been a token of forgiveness, the oil of healing," for God first forgiveth our iniquities and then healeth our diseases, Psa 103:3. See Isa 38:17. Wherever the blood of Christ is applied for justification the oil of the Spirit is applied for sanctification; for these two are inseparable and both necessary to our acceptance with God. Nor shall our former leprosy, if it be healed by repentance, be any bar to these glorious privileges. Cleansed lepers are as welcome to the blood and the oil as consecrated priests. Such were some of you, but you are washed. When the leper was sprinkled the water must have blood in it (Lev 14:5), when he was anointed the oil must have blood under it, to signify that all the graces and comforts of the Spirit, all his purifying dignifying influences, are owing to the death of Christ: it is by his blood alone that we are sanctified.
2.Besides this there must be a sin-offering and a burnt-offering, a lamb for each, Lev 14:19, Lev 14:20. By each of these offerings, it is said, the priests shall make atonement for him.
(1.)His moral guilt shall be removed; the sin for which the leprosy was sent shall be pardoned, and all the sins he had been guilty of in his afflicted state. Note, The removal of any outward trouble is then doubly comfortable to us when at the same time God gives us some assurance of the forgiveness of our sins. If we receive the atonement, we have reason to rejoice, Rom 5:11.
(2.)His ceremonial pollution shall be removed, which had kept him from the participation of the holy things. And this is called making an atonement for him, because our restoration to the privileges of God's children, typified hereby, is owing purely to the great propitiation. When the atonement is made for him he shall be clean, both to his own satisfaction and to his reputation among his neighbours; he shall retrieve both his credit and his comfort, and both these true penitents become entitled to, both ease and honour, by their interest in the atonement. The burnt-offering, besides the atonement that was made by it, was a thankful acknowledgment of God's mercy to him: and the more immediate the hand of God was both in the sickness and in the cure the more reason he had thus to give glory to him, and thus, as our Saviour speaks (Mar 1:44), to offer for his cleansing all those things which Moses commanded for a testimony unto them.
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Summary
Leviticus 14:12 describes a pivotal moment in the purification ritual for an individual healed of tsara'at, a severe skin condition. This verse specifies the priest's role in presenting a male lamb for a trespass offering and a precise measure of oil, both of which are solemnly waved before the LORD. These actions were foundational to the multi-stage process of ceremonial cleansing, atonement, and the comprehensive restoration of the individual to both the community and a state of ritual purity before God, signifying divine provision for reconciliation and reintegration.
Context
Literary Context
Leviticus 14:12 is intricately woven into the highly detailed purification ceremony for tsara'at, which encompasses the entirety of Leviticus 14. This chapter immediately follows Leviticus 13, which meticulously outlines the diagnostic procedures and isolation protocols for various skin afflictions. Once a person was declared clean by the priest after initial examination, a two-stage purification process commenced. The first stage, detailed in Leviticus 14:1-9, involved a ritual outside the camp with two birds, cedar wood, scarlet yarn, and hyssop, followed by shaving and washing. After a mandated seven-day waiting period, the second stage, beginning in Leviticus 14:10, moved to the tabernacle entrance on the eighth day. Verse 12 specifically describes the initial offerings on this eighth day: the trespass offering and wave offering, which precede the sin offering, burnt offering, and grain offering, culminating in the anointing with blood and oil. This progression from diagnosis and isolation to a complex series of sacrifices underscores the profound gravity of the defilement and the thoroughness required for complete reintegration into the community and before God.
Historical & Cultural Context
In ancient Israel, tsara'at (often translated as "leprosy," but encompassing a broader spectrum of severe, contagious skin afflictions) carried immense social and spiritual implications beyond mere physical illness. Individuals afflicted with tsara'at were considered ritually unclean and were strictly excluded from the community camp, a stark symbol of their separation from God's holy presence. This exclusion served both to protect the community from defilement and as a powerful visual reminder of the consequences of sin and impurity. The elaborate purification ritual, therefore, was God's gracious and compassionate provision to restore such individuals. It powerfully demonstrated God's absolute holiness, His unwavering demand for purity among His covenant people, and His profound desire to bring the defiled back into fellowship. The priest's role was indispensable, acting as God's designated representative in diagnosing the condition, overseeing the entire purification process, and mediating the offerings. The specific offerings, such as the trespass offering and wave offering in Leviticus 14:12, were not simply symbolic acts but were understood as efficacious means of atonement and consecration, enabling the formerly defiled person to be declared clean and fully readmitted to communal and spiritual life.
Key Themes
Leviticus 14:12 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's intrinsic holiness and His demand for purity from His people, without which they cannot dwell in His presence. The ritual highlights the pervasive nature of Sin and Defilement, illustrating how impurity, whether moral or ceremonial, separates individuals from God and community. Crucially, the verse underscores God's Provision for Atonement and Restoration, demonstrating that God Himself provides the means—through sacrifice and priestly mediation—for reconciliation and reintegration, rather than abandoning the defiled. The specific offerings, particularly the trespass offering, point to the theme of Guilt and Restitution, acknowledging that certain impurities or sins require not only forgiveness but also a making right of what was wronged. Finally, the meticulous nature of the ritual reinforces the theme of Divine Order and Obedience, emphasizing the importance of precise adherence to God's commands for spiritual efficacy and communal well-being, as seen throughout the Mosaic Law in passages like Leviticus 10:10-11.
Exposition and Analysis
Key Word Analysis
This active participle literally means "one officiating." It denotes the individual divinely appointed and consecrated to mediate between God and humanity, offering sacrifices, teaching the law, and performing rituals of purification. In Leviticus 14:12, the priest's active role underscores his indispensable function as God's representative in the process of restoration and the strict adherence required for the sacred rites.
This term refers to "a ram (just old enough to butt); lamb, sheep." The specification of a male lamb (a "he lamb") for the trespass offering is significant, as male animals were typically required for most atonement and dedication offerings under the Mosaic Law. This signifies strength, purity, and the highest quality of sacrifice, prefiguring the unblemished nature of the ultimate sacrificial Lamb.
This term denotes "guilt; by implication, a fault; also a sin-offering." Unlike the general sin offering (chatta't), the 'asham specifically addressed situations where there was an infringement upon God's holy rights or another person's property, often requiring restitution. In the context of tsara'at, it acknowledged the infringement upon God's holiness by the state of defilement or the need to make amends for any unintentional sin that might have contributed to or prolonged the uncleanness, thereby restoring the individual's standing.
This primitive root means "to quiver (i.e. vibrate up and down, or rock to and fro)." In a ritual context, it refers to the official undulation or brandishing of sacrificial offerings. This physical act symbolized presenting the offering to God, acknowledging His ownership and sovereignty over all things, and dedicating the offering (and by extension, the worshiper) entirely to Him. It was a public declaration of surrender and devotion.
Verse Breakdown
"And the priest shall take one he lamb"
This clause establishes the priest's central and authoritative role as the divinely appointed mediator in the purification process. The selection of a single, unblemished male lamb highlights the specific, costly, and pure sacrifice required for atonement, emphasizing the purity demanded by a holy God.
"and offer him for a trespass offering"
The lamb is explicitly designated as an 'asham, a guilt or trespass offering. This signifies that the ritual addresses not merely ceremonial defilement but also the underlying guilt or infringement upon God's holiness that the tsara'at represented, demanding restitution and reconciliation for the offense.
"and the log of oil"
The inclusion of a "log" (a precise, small measure) of oil signifies the anointing and consecration aspects of the purification. Oil, frequently associated with the Holy Spirit, divine favor, and healing in biblical symbolism, points to the spiritual dimension of cleansing and the restoration of the individual to a state of blessedness and wholeness, not just physical recovery.
"and wave them [for] a wave offering before the LORD"
This describes the ritual act of tenuphah, where both the lamb (or its designated portions) and the oil were presented to God through a distinct waving motion. This act was a profound public declaration of dedication, acknowledging God's absolute sovereignty and ownership over all things, and symbolizing the full presentation of the cleansed individual back into God's holy presence and service. The phrase "before the LORD" underscores that the entire ritual is performed in God's sight and for His acceptance.
Literary Devices
Leviticus 14:12, within its broader ceremonial context, employs several significant literary devices that amplify its meaning. Symbolism is paramount: the "he lamb" profoundly symbolizes the innocent substitute whose life is given for atonement, powerfully prefiguring the ultimate sacrifice. The "log of oil" symbolizes anointing, consecration, healing, and the divine presence or Spirit necessary for true cleansing and restoration. The act of "waving" itself is a potent Symbolic Action, representing the presentation, dedication, and surrender of the offering (and, by extension, the cleansed person) entirely to the LORD, acknowledging His sovereignty and ownership. The entire ritual, of which this verse is a part, functions as a highly structured Ritual, a prescribed, repetitive sequence of actions imbued with deep religious significance. The meticulous detail and specific steps underscore the seriousness of defilement, the holiness of God, and the precise pathway He provides for reconciliation. Furthermore, the entire purification ceremony, including the elements of this verse, functions as Typology, foreshadowing the perfect and complete cleansing from sin offered through the work of Jesus Christ, the ultimate Lamb of God, and the anointing of the Holy Spirit.
Theological and Thematic Connections
Leviticus 14:12 powerfully illustrates several core theological truths. It underscores God's absolute holiness and the profound seriousness of sin and defilement, which necessitate separation from His presence. Yet, it simultaneously reveals God's boundless grace and meticulous provision for cleansing and restoration. The trespass offering highlights the need for atonement and restitution for offenses against God's holiness, while the wave offering emphasizes complete dedication and acknowledgment of God's sovereignty. This passage demonstrates that God Himself provides the means for reconciliation, allowing even the deeply defiled to be brought back into full fellowship, not by their own merit, but through His prescribed way, showcasing His justice and mercy intertwined.
Reflection and Application
While the specific rituals of Leviticus are no longer practiced today, the underlying spiritual principles remain profoundly relevant for believers. This passage calls us to acknowledge the pervasive seriousness of sin, which, much like tsara'at, separates us from God and defiles us, rendering us unfit for His holy presence. It powerfully reminds us that our restoration to God's presence is not achieved through our own efforts, rituals, or good deeds, but solely through His gracious provision of atonement. The "he lamb" points us unmistakably to the perfect, unblemished sacrifice of Christ, and the "log of oil" reminds us of the Holy Spirit's anointing, cleansing, and empowering work in our lives. We are called to approach God with profound humility and sincere repentance, recognizing our desperate need for His cleansing grace, and to respond by living lives of complete dedication, metaphorically "waving" all that we are and have before Him as a testament to His absolute sovereignty and our overflowing gratitude for His restorative grace.
Questions for Reflection
FAQ
What was the primary difference between a sin offering and a trespass offering in the Mosaic Law?
While both the sin offering (chatta't) and the trespass offering ('asham) dealt with sin and impurity, they addressed distinct aspects. The sin offering primarily atoned for unintentional sins or general ritual impurity that defiled the tabernacle or the worshiper, restoring the individual to a state of ceremonial cleanness. The trespass offering, as seen in Leviticus 5:14-19 and Leviticus 6:1-7, specifically addressed situations where there was a definite infringement upon God's holy rights (e.g., profaning holy things, withholding tithes) or another person's property. This offering often required not only a sacrifice but also restitution of the wronged amount plus an additional penalty (usually 20%). In the context of tsara'at, the trespass offering likely acknowledged the infringement upon God's holiness due to the defiling condition and the need for spiritual amends.
Why was a "log" of oil, a very small measure, specified for this offering?
The "log" was a precise, small unit of measure, underscoring the meticulous detail and exactitude required by God's law for all offerings. This precision emphasized the seriousness of the ritual and the paramount importance of following God's commands precisely, leaving no room for human improvisation. Furthermore, the oil itself carried profound symbolic weight, representing anointing, consecration, healing, and the presence of the Holy Spirit. Even a small amount was sufficient to convey the profound spiritual reality of divine anointing and the restoration of the cleansed individual to a state of holiness and blessing. The oil was applied to the ear, thumb, and big toe, signifying the consecration of the whole person—their hearing, actions, and walk—to God, as detailed in Leviticus 14:14-18.
Christ-Centered Fulfillment
Leviticus 14:12, with its specific components of the he lamb, trespass offering, log of oil, and wave offering, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The "he lamb" is a powerful type of Christ, who is eternally recognized as the Lamb of God who takes away the sin of the world!. Just as the lamb was sacrificed for the tsara'at sufferer to effect cleansing, Christ offered Himself as the perfect, unblemished, once-for-all sacrifice for our spiritual tsara'at—sin—which truly separates us from God's holy presence and defiles our very being. The "trespass offering" points directly to Christ's complete atoning work, where He bore our guilt and made full restitution for our transgressions against God's holiness, as powerfully articulated in Romans 5:8 and 2 Corinthians 5:21. The "log of oil" foreshadows the anointing of the Holy Spirit, who is poured out upon believers, cleansing, consecrating, and empowering them for new life and spiritual vitality, as promised by Christ in John 14:26 and dramatically fulfilled at Pentecost in Acts 2:17. Finally, the "wave offering," signifying complete dedication and presentation to the LORD, is perfectly embodied in Christ's total surrender to the Father's will, even to death on a cross (Philippians 2:8). Through His finished work, we are not only cleansed from the defilement of sin but are also enabled to present ourselves as living sacrifices, holy and acceptable to God, fully reconciled and brought into eternal, intimate fellowship by the ultimate High Priest, Jesus Christ.