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 14:18 marks the culminating act in the purification ritual for an individual healed of tzara'at, a severe skin affliction that rendered one ceremonially unclean. This verse meticulously details the pouring of the remaining anointing oil upon the head of the cleansed person by the priest, an act that signifies complete consecration and the priest's final declaration of atonement for ceremonial impurity, thereby fully restoring the individual to fellowship with God and the community.
Context
Literary Context
Leviticus 14 provides a meticulous, two-stage purification process for someone healed of tzara'at. The preceding verses, specifically Leviticus 14:1-13, describe the initial rites involving two birds, cedar wood, scarlet yarn, and hyssop, followed by the shaving of all hair and washing. The immediate context, Leviticus 14:14-17, details the application of blood from a guilt offering and oil to the right earlobe, right thumb, and right big toe of the individual being cleansed. These precise applications symbolize the dedication of the person's hearing, actions, and walk to the Lord, signifying a holistic re-consecration. Verse 18 then describes the final, public act of anointing with the remaining oil, which seals the purification and consecration, allowing the individual to re-enter the camp and participate in communal worship. This ritual progression underscores the thoroughness required for restoration from a state of profound impurity.
Historical & Cultural Context
In ancient Israel, tzara'at was far more than a physical disease; it carried profound ritual, social, and often theological implications. Those afflicted were considered profoundly unclean and were ostracized from the community, compelled to live outside the camp (Leviticus 13:45-46). The priest's role was not to heal, but to diagnose the condition and, upon healing, to declare the individual clean, thereby facilitating their re-entry into society and worship. Anointing with oil was a common and deeply symbolic practice in the ancient Near East and Israel, signifying blessing, consecration, and the setting apart of individuals for sacred service, such as priests and kings (Exodus 29:7; 1 Samuel 10:1). The pouring of oil on the head, specifically, was a powerful visual of divine favor and the impartation of a new status. This ritual was therefore critical for the individual's spiritual, social, and psychological restoration, marking their full reintegration into the covenant community.
Key Themes
This verse, within the broader context of Leviticus, contributes significantly to several key themes. The overarching theme is God's Holiness and the necessity of Purity for fellowship with Him. The meticulous regulations for tzara'at underscore the seriousness of defilement and God's provision for its removal. The ritual emphasizes Atonement (specifically for ceremonial impurity), demonstrating God's gracious initiative in bridging the gap caused by uncleanness. The role of the priest highlights the theme of Mediation, as the priest acts as God's designated agent to facilitate reconciliation and restoration. Finally, the anointing with oil points to Consecration and divine blessing, marking the individual as set apart for the Lord and restored to a state of acceptance. These themes collectively reveal God's desire for His people to live in a state of wholeness and purity, enabling them to draw near to Him.
Exposition and Analysis
Key Word Analysis
From a primitive root meaning "to be bright," this term signifies being pure, physically sound, clear, or uncontaminated. In a Levitical context, it denotes ceremonial purity, making one fit for sacred use or for fellowship with God and the community. For the tzara'at sufferer, it marks the transition from ritual impurity to a state of ritual acceptability before God.
This word refers to grease, especially liquid oil (often from the olive, and frequently perfumed). Biblically, oil is a rich symbol of consecration, blessing, prosperity, and the presence or anointing of the Holy Spirit. Its application in this ritual signifies the setting apart of the individual for God, the impartation of divine blessing, and their renewed status as holy and acceptable before the Lord.
A primitive root meaning "to cover," "to expiate," "to purge," or "to make reconciliation." In the Levitical system, it refers to the ritual act by which impurity or sin is ceremonially covered or purged, allowing a relationship with God to be restored or maintained. It signifies the removal of defilement that separates, enabling the individual to be "at one" with God and the community.
Verse Breakdown
"And the remnant of the oil that [is] in the priest's hand"
This phrase emphasizes that the oil used in this final anointing is the "remaining" portion from the initial offering, specifically the log of oil (approx. 2/3 pint) brought as part of the purification offering. This detail underscores the completeness of the ritual, signifying that this final act is the culmination of a thorough and prescribed process, not an isolated gesture. It highlights the meticulous adherence to every prescribed step, ensuring the full efficacy of the purification.
"he shall pour upon the head of him that is to be cleansed"
The act of pouring oil specifically upon the head is profoundly significant. In ancient Israel, anointing the head was a powerful sign of divine blessing, consecration, and the setting apart of individuals for a special purpose or office, such as kings, priests, and prophets. For the one cleansed of tzara'at, this act symbolized their full and public restoration to a state of purity, their re-entry into the covenant community, and their renewed status as one blessed, accepted, and consecrated by God. It marked a new beginning.
"and the priest shall make an atonement for him before the LORD"
This concluding clause underscores the priest's essential mediatorial role. The atonement made here is primarily for ceremonial impurity, not necessarily for moral sin, though tzara'at was sometimes associated with divine judgment for sin. It is the priestly declaration and ritual act that formally removes the defilement, making the individual ritually acceptable to God. This "covering" or "purging" allows the cleansed person to stand "before the LORD" once again, signifying restored fellowship, access to the sacred, and a renewed relationship with the holy God.
Literary Devices
The ritual described in Leviticus 14, culminating in verse 18, is rich in Symbolism. The oil itself profoundly symbolizes divine blessing, consecration, and the life-giving, sanctifying presence of God, foreshadowing the anointing of the Holy Spirit. The act of pouring on the head is a symbolic gesture of setting apart and imparting a new, holy status. The priest functions as a Mediator, standing between God and the impure individual, performing the necessary rites for reconciliation and restoration. The entire chapter employs Ritual as a primary literary and theological framework, where prescribed actions carry profound meaning and effect, transforming the status of the individual. The progression from isolation to re-integration through specific, ordered steps demonstrates a clear Narrative Arc of Restoration, emphasizing God's desire for wholeness, purity, and renewed fellowship. The meticulous detail in the instructions also highlights the absolute Holiness of God and the seriousness with which any form of impurity in His presence must be addressed.
Theological and Thematic Connections
Leviticus 14:18 profoundly illustrates God's meticulous concern for holiness, purity, and the comprehensive restoration of His people. The elaborate ritual demonstrates that defilement, whether physical or spiritual, creates a barrier to fellowship with a holy God and His community. God, in His infinite grace, provides a precise and effective means for this barrier to be removed through the mediatorial work of the priest, the shedding of blood, and the anointing with oil. This act of atonement and consecration speaks to the divine initiative in bridging the gap caused by impurity, ensuring that the individual is not only physically healed but also ceremonially and spiritually reconciled, enabling them to stand "before the LORD" once more. It underscores the profound truth that God desires not just outward conformity but inward purity and full participation in His covenant, providing a way for the unclean to become clean and acceptable in His sight.
Reflection and Application
Leviticus 14:18, though rooted in an ancient ritual, offers timeless truths for our lives today. Just as the one cleansed of tzara'at experienced a complete restoration—physical healing, ceremonial purification, and social reintegration—God's desire for us is holistic wholeness. We are all, in a spiritual sense, afflicted by the defilement of sin, which separates us from God and often from healthy community. This verse powerfully reminds us that God has provided the ultimate means of cleansing and atonement through Jesus Christ, whose sacrifice is perfect and final. Our response should be one of humble acceptance of His gracious provision and a willing surrender to be fully consecrated to Him. The anointing with oil can symbolize the empowering and sanctifying presence of the Holy Spirit in our lives, setting us apart for God's purposes and enabling us to live in purity and fellowship with Him and with one another. It calls us to embrace our identity as those who have been cleansed, reconciled, and consecrated, living lives that reflect God's holiness and His profound desire for wholeness in all our relationships.
Questions for Reflection
FAQ
What is tzara'at and why was it so significant?
Tzara'at (often translated as "leprosy" in older versions) was a broader category of severe, often divinely-sent, skin afflictions, and could even affect clothing or houses. It was not limited to what we know as Hansen's disease today. Its profound significance lay primarily in the ritual impurity it caused. An individual with tzara'at was considered profoundly unclean, separated from the community, and unable to participate in worship or enter the sacred space. This separation underscored the absolute holiness of God and the serious defilement that tzara'at represented, often viewed as a consequence of sin or a sign of divine displeasure. The priest's role was crucial for diagnosis and, upon healing, for declaring the person clean, enabling their re-entry into the camp and sacred space, as meticulously outlined in Leviticus 13.
Why was oil poured on the head, specifically?
Pouring oil on the head was a highly symbolic act in ancient Israel, signifying blessing, consecration, and the setting apart of an individual for a special purpose or office. Priests (Exodus 29:7), kings (1 Samuel 10:1), and sometimes prophets were anointed on the head, indicating divine selection, empowerment, and the impartation of a new status. For the person cleansed of tzara'at, this act marked their complete restoration to purity, their re-integration into the community, and their renewed status as one blessed and accepted by God. It was a visible and powerful sign of a new beginning and divine favor.
How does the priest "make atonement" in this context?
In the context of Leviticus 14:18, the priest "makes atonement" (Hebrew: kâphar) not primarily for moral sin in the sense of expiation, but for ceremonial impurity. The tzara'at rendered the individual ritually defiled and separated from God's presence and the community. The atonement here is about "covering" or "purging" this ritual defilement, making the person ceremonially clean and acceptable to God once more. It is a priestly declaration and a ritual act that removes the barrier of impurity, allowing the cleansed individual to re-enter a state of fellowship and access to the sacred, as God had graciously provided a way for the unclean to become clean again and stand "before the LORD."
Christ-Centered Fulfillment
Leviticus 14:18, with its profound emphasis on priestly mediation, comprehensive cleansing, and ceremonial atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Levitical priest, through these elaborate rituals, served as a temporary mediator, providing a covering for ceremonial impurity that powerfully foreshadowed the true and lasting reconciliation. Jesus, our great High Priest, did not offer animal sacrifices but "entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). His perfect sacrifice on the cross is the final and complete atonement, not just for ceremonial defilement but for all sin, truly purging our consciences from dead works to serve the living God (Hebrews 9:14). Furthermore, the anointing with oil, symbolizing consecration and divine blessing, points directly to the New Covenant reality of the Holy Spirit poured out upon believers. Just as the cleansed person was anointed, so too are believers "anointed by the Holy One" (1 John 2:20), receiving the indwelling Spirit as a seal of their new identity and consecration to God (Ephesians 1:13-14). Jesus' own compassionate ministry of healing lepers (Matthew 8:2-4) demonstrates His divine authority over defilement and His power to restore individuals not only to physical health but to spiritual wholeness and full fellowship within the community of God's people, transcending the limitations and temporary nature of the Old Covenant ritual.