TRV
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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 14:13 details a pivotal moment in the purification ritual for an individual healed of tzara'at, specifying the precise location for the slaying of the lamb designated for the trespass offering and sin offering. This verse underscores the profound sanctity of these expiatory sacrifices, declaring them "most holy," and clarifies the priest's entitlement to a portion, thereby highlighting their essential role in atonement and the restoration of the cleansed individual to full communion with God and the community.
Context
Literary Context
Leviticus 14 provides comprehensive and meticulously detailed instructions for the purification of an individual healed from tzara'at, a severe and ritually defiling skin condition. The chapter is structured in two primary phases: the initial ceremony performed outside the camp on the day the priest declares the person clean (Leviticus 14:1-9), involving two birds, cedar wood, scarlet yarn, and hyssop, followed by a seven-day waiting period. The second phase, described from Leviticus 14:10-32, outlines the elaborate offerings to be presented on the eighth day at the Tabernacle entrance, marking the full reintegration of the cleansed person into the community and worship. These offerings include two male lambs, one ewe lamb, fine flour, and oil. Our verse, Leviticus 14:13, specifically focuses on the slaying of one of the male lambs, which serves as both the trespass offering (asham) and the sin offering (chatta't), emphasizing the sacred location and the priestly share, thereby linking this specific act to the broader sacrificial system outlined in earlier chapters of Leviticus.
Historical & Cultural Context
The purification rites for tzara'at were deeply embedded in the Israelite understanding of holiness, defilement, and communal life. Tzara'at was not merely a physical ailment but a state of profound ritual impurity that separated the afflicted individual from God's holy presence and from the communal life of Israel. This separation mirrored the consequences of sin, which also defiles and alienates. The detailed instructions in Leviticus 13 and Leviticus 14 reflect a society meticulously ordered around divine commands, where ritual purity was essential for maintaining the covenant relationship with Yahweh. The offerings, particularly the sin offering and trespass offering, were not just symbolic but were believed to effect genuine atonement and purification, allowing the individual to be declared clean by the priest and thus readmitted to the camp and the Tabernacle worship. The priest's entitlement to a portion of these "most holy" offerings, as mentioned in Leviticus 7:6, was a divine provision for their sustenance, underscoring their sacred role as mediators and guardians of God's holiness.
Key Themes
This verse, and the broader tzara'at ritual, contribute to several overarching themes in Leviticus. Firstly, the theme of Holiness and Purity is paramount, emphasizing God's absolute holiness and the necessity for His people to maintain ritual purity to dwell in His presence. Secondly, the theme of Atonement and Reconciliation is central, as the sin and trespass offerings provide a divinely ordained means for dealing with defilement and restoring fellowship with God. Thirdly, the Role of the Priesthood is highlighted, as priests are the divinely appointed mediators who perform these sacred rites and receive portions of the offerings, underscoring their unique position in facilitating Israel's worship and maintaining covenant fidelity. Finally, the ritual illustrates the theme of Exclusion and Reintegration, demonstrating how God provides a pathway for those separated by impurity to be restored to the community and the divine presence. The meticulous nature of the instructions, such as those for the sin offering in Leviticus 4 and the trespass offering in Leviticus 5, underscores the gravity of these themes.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to slaughter (in sacrifice or massacre)." In this context, it refers specifically to the ritual killing of the sacrificial animal. This term emphasizes that the act is not mere butchery but a divinely prescribed act of sacrifice, a solemn and intentional shedding of blood for atonement.
From the root meaning "to miss the mark" or "to sin." This term refers to a specific type of sacrifice offered for unintentional sins, purifications, or expiations. It addresses the defilement caused by sin, restoring ritual purity and fellowship. Its inclusion here signifies that tzara'at was associated with a state of impurity requiring expiation.
From the root meaning "to be set apart" or "consecrated." This word appears multiple times in the verse, referring to the "holy place" and the offerings being "most holy." It denotes a state of sacredness, separation for divine use, and purity. Its repetition emphasizes the extreme sanctity of the ritual and the offerings, signifying their direct connection to God's own holiness and their efficacy in mediating His presence.
Verse Breakdown
"And he shall slay the lamb"
This refers to the priest (or the person bringing the offering under priestly supervision, though the priest typically performed the slaying for sin and trespass offerings). The lamb is one of the two male lambs brought as part of the purification ritual for the cleansed individual, specifically designated for the combined sin and trespass offering (Leviticus 14:10). This act initiates the expiatory phase of the ritual.
"in the place where he shall kill the sin offering and the burnt offering, in the holy place"
This clause specifies the precise, consecrated location for the sacrifice. This refers to the northern side of the altar of burnt offering within the Tabernacle courtyard, the same designated area for other major expiatory and dedicatory sacrifices (Leviticus 1:11 for burnt offerings, Leviticus 4:24 for sin offerings). This reinforces the gravity and standard procedure for these vital offerings, linking the tzara'at purification to the broader, divinely ordained sacrificial system and emphasizing the sacredness of the space.
"for as the sin offering [is] the priest's, [so is] the trespass offering: it [is] most holy"
This final clause clarifies the priestly entitlement to the meat of these specific offerings. Unlike burnt offerings, which were entirely consumed on the altar, portions of the sin offering and trespass offering were given to the priests for their sustenance, as a divine provision for their sacred service. The declaration "it is most holy" (literally, "holiness of holinesses") reiterates the supreme sacredness of these offerings, justifying the strict rules for their handling and consumption, and emphasizing their profound efficacy in atonement and purification, which directly benefits the one cleansed and sustains the one mediating.
Literary Devices
Leviticus 14:13 employs several literary devices to convey its profound theological meaning and practical instruction. The device of Repetition is evident in the emphasis on "holy place" and the declaration "most holy," which serves to underscore the extreme sanctity of the sacrificial act and the offerings themselves, reinforcing the reverence and precision required in approaching God. The text also utilizes Legal Language and Prescriptive Instruction, characteristic of the Levitical code, to ensure precise adherence to divine commands, leaving no room for ambiguity in the ritual performance. The Juxtaposition of the sin offering and trespass offering, both declared "most holy" and designated for the priest, highlights their shared expiatory nature and their critical role in dealing with defilement and transgression. Furthermore, the entire ritual, including this verse, functions as Symbolism, where the physical act of sacrifice and purification points to deeper spiritual realities of sin, atonement, and restoration to fellowship with a holy God.
Theological and Thematic Connections
Leviticus 14:13, embedded within the intricate tzara'at purification ritual, profoundly illuminates God's meticulous concern for holiness and His gracious provision for atonement. The "most holy" nature of the sin and trespass offerings underscores the gravity of sin and defilement, which necessitated a divine, sacred means of reconciliation. These offerings, consumed by the priests in the holy place, signify God's acceptance of the sacrifice and His gracious provision for cleansing, allowing the defiled to be restored to His presence and the community. This system, while temporary and typological, consistently points to the universal human need for a perfect sacrifice to bridge the infinite gap between a holy God and sinful humanity, a theme that reverberates throughout redemptive history.
Reflection and Application
The meticulous details of Leviticus 14:13, concerning the slaying of the lamb in the holy place and the "most holy" nature of the sin and trespass offerings, call us to a profound appreciation for God's unblemished holiness and His unwavering commitment to providing a way for humanity to be reconciled to Him. While we no longer perform these Old Testament rituals, the timeless principles they embody remain profoundly relevant. They serve as a stark reminder that sin is not trivial; it creates a genuine and serious separation from God, requiring a costly and divinely appointed remedy. The designated "holy place" and the "most holy" status of the offerings teach us that reconciliation with God is not a casual matter but one of utmost sacredness, demanding a divinely ordained means. This verse invites us to reflect deeply on the seriousness with which God views sin and the incredible, abounding grace He extends through the provision of atonement, a grace ultimately and perfectly fulfilled in Jesus Christ.
Questions for Reflection
FAQ
What was tzara'at and why was its purification ritual so elaborate?
Tzara'at was a severe and highly contagious skin condition, often translated as "leprosy," but it encompassed a broader range of afflictions, including mildew on houses and garments, as meticulously described in Leviticus 13 and Leviticus 14. It was not merely a physical disease but carried profound ritual impurity, symbolizing the defilement of sin and its alienating effects. Its elaborate purification ritual underscored the seriousness of defilement in a holy community and the meticulous process required by a holy God for restoration and reintegration. The extensive steps, including multiple offerings and periods of isolation, emphasized the gravity of the condition and the divine provision for cleansing to restore the individual to full covenant fellowship and access to the Tabernacle.
Christ-Centered Fulfillment
Leviticus 14:13, with its focus on the "most holy" sin and trespass offerings for the purification of tzara'at, finds its ultimate and perfect fulfillment in Jesus Christ. The lamb slain "in the holy place" foreshadows the Lamb of God who was sacrificed not in an earthly tabernacle, but outside the city gates, yet His sacrifice was offered in the ultimate "holy place" of God's presence, to take away the sin of the world. The temporary and repeated nature of the Old Testament sacrifices, including those for tzara'at, could only provide ritual cleansing and a temporary covering for sin, as Hebrews 10:4 unequivocally states, "it is impossible for the blood of bulls and goats to take away sins." However, Christ's singular, perfect sacrifice, offered "once for all" (as seen in Hebrews 9:26), provides complete and eternal purification from the defilement of sin, which tzara'at powerfully symbolized. He is our Great High Priest, who not only offers the sacrifice but is the sacrifice, making us truly "most holy" in God's sight through His precious blood, thereby granting us full and confident access to the divine presence, a reality far surpassing the limited access granted by the Tabernacle rituals (Hebrews 10:19-22).