Leviticus 14:21

KJV

¶ 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;

KJV (with Strong's)

And if he be poor {H1800}, and cannot get {H3027}{H5381} so much; then he shall take {H3947} one {H259} lamb {H3532} for a trespass offering {H817} to be waved {H8573}, to make an atonement {H3722} for him, and one {H259} tenth deal {H6241} of fine flour {H5560} mingled {H1101} with oil {H8081} for a meat offering {H4503}, and a log {H3849} of oil {H8081};

Complete Jewish Bible

"If he is poor, so that he can't afford to do otherwise, he is to take one male lamb as a guilt offering to be waved, to make atonement for him; two quarts of fine flour mixed with olive oil for a grain offering; two-thirds of a pint of olive oil;

Berean Standard Bible

If, however, the person is poor and cannot afford these offerings, he is to take one male lamb as a guilt offering to be waved to make atonement for him, along with a tenth of an ephah of fine flour mixed with olive oil for a grain offering, a log of olive oil,

American Standard Version

And if he be poor, and cannot get so much, then he shall take one he-lamb for a trespass-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil;

Commentary

### SUMMARY
Leviticus 14:21 articulates a profound demonstration of divine compassion within the Mosaic Law, providing an alternative, reduced set of purification offerings for individuals healed of *tzara'at* who are financially impoverished. This compassionate provision ensures that economic status would not preclude anyone from fulfilling the essential ceremonial requirements for atonement, restoration to ritual purity, and full re-integration into the community of Israel. It powerfully underscores God's mercy and His unwavering desire for all His people to access the means of reconciliation and fellowship.

### CONTEXT
* **Literary Context:** Leviticus chapter 14 meticulously outlines the elaborate, two-stage ritual for the purification of a person healed from *tzara'at*, a severe skin affliction often encompassing a broader range of conditions than modern leprosy. The initial stages, detailed in [Leviticus 14:1-20](/leviticus/14-1-20 "Leviticus 14:1-20 - The Cleansing Ritual for Tzara'at"), prescribe a complex series of sacrifices, including two birds (one sacrificed, one released), three lambs (for a trespass offering, a sin offering, and a burnt offering), and a grain offering with oil. These rituals were not merely symbolic but were indispensable for the individual's re-entry into the camp and full participation in Israelite society and worship. Leviticus 14:21 immediately follows these extensive requirements, introducing a crucial modification for those who "cannot get so much," thereby demonstrating God's remarkable adaptability and grace within the legal framework. It specifically addresses the potential economic burden of the full ritual, providing a pathway for the impoverished to achieve the same state of ceremonial purity and communal acceptance.
* **Historical & Cultural Context:** In ancient Israel, ceremonial purity was of paramount importance, intricately linked with one's standing before God and within the community. *Tzara'at* rendered an individual profoundly ceremonially unclean, necessitating isolation from the camp, as extensively detailed in [Leviticus 13](/leviticus/13 "Leviticus 13 - Laws Concerning Skin Diseases and Purity"). The prescribed purification rituals were therefore not optional but absolutely vital for social and spiritual restoration. However, the cost of the animals and other materials for the full offering could be substantial, potentially creating an insurmountable barrier for the poorer segments of society. The Mosaic Law, while demanding, consistently revealed God's profound concern for the vulnerable and marginalized. Provisions for the poor are evident throughout the Pentateuch, such as the gleaning laws ([Leviticus 19:9-10](/leviticus/19-9-10 "Leviticus 19:9-10 - Laws of Gleaning for the Poor")) and the release of debts during the Sabbatical Year ([Deuteronomy 15:1-2](/deuteronomy/15-1-2 "The Sabbatical Year and Debt Release")). Leviticus 14:21 exemplifies this divine compassion, ensuring that the path to atonement and re-integration was accessible to all, irrespective of their economic status, thereby highlighting that God's justice is always tempered with profound mercy.
* **Key Themes:** Leviticus 14:21 significantly contributes to several overarching themes within the book of Leviticus and the Pentateuch. Firstly, it underscores the theme of **Divine Accessibility and Mercy**. Despite the rigid requirements for purity and holiness, God provides a gracious pathway for those with limited means, ensuring that poverty does not become a barrier to reconciliation and worship. This reflects God's character as one who cares for the vulnerable and desires fellowship with all His people. Secondly, it reinforces the theme of **Atonement and Purification**, emphasizing that while the means may differ, the ultimate goal of cleansing from defilement and restoration to a right relationship with God and community remains paramount. The reduced offerings still achieve the necessary atonement. Thirdly, it highlights the **Inclusivity of the Covenant**, demonstrating that God's covenant provisions extend to every member of Israelite society, regardless of their economic standing. This contrasts with many ancient Near Eastern legal codes that often favored the wealthy. Finally, the meticulous detail even in the reduced requirements points to the enduring theme of **God's Holiness and Order**, showing that even in concession, the divine standard for ritual and worship is maintained, albeit adapted to human capacity. This verse is a powerful testament to God's compassionate governance, ensuring that the path to purity, as outlined in [Leviticus 14](/leviticus/14 "Leviticus 14 - Laws for Cleansing Leprosy"), remains open to all.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Poor (Hebrew, _dal'_):** The Hebrew word דַּל (H1800, _dal'_) is derived from a root meaning "to dangle" or "to hang loosely," which by implication conveys a state of weakness, thinness, or being downtrodden. It describes an individual who is not merely lacking in wealth but is truly needy, lean, or in a state of economic disadvantage that hinders their ability to meet societal or religious obligations. In this context, it emphasizes the genuine financial inability of the cleansed person to procure the standard, more expensive offerings, highlighting God's recognition of human limitations and His compassionate provision for those who are genuinely unable, rather than merely unwilling, to sacrifice.
* **Trespass offering (Hebrew, _ʼâshâm'_):** The Hebrew term אָשָׁם (H817, _ʼâshâm'_) refers to a specific type of sacrifice, distinct from the sin offering (*chatta't*). While the sin offering typically addressed general sinfulness or unintentional transgressions, the trespass offering was primarily required for specific wrongs that involved a violation of God's holy things or the rights of another person, often necessitating restitution or making amends. In the context of *tzara'at*, the impurity was viewed as a serious defilement, a violation of the holy order, requiring a specific offering to make amends and restore the individual's standing. Its retention in the reduced offering underscores the specific gravity of the defilement and the need for particular reconciliation.
* **Mingled (Hebrew, _bâlal'_):** The Hebrew word בָּלַל (H1101, _bâlal'_) is a primitive root meaning "to overflow (specifically with oil)," and by implication, "to mix" or "to confound." It is also used denominatively from *b'lil* (fodder). In the context of the grain offering, it specifically refers to the act of mixing fine flour with oil. This blending was not merely for consistency but was a prescribed part of the offering, symbolizing the dedication and consecration of the offering to God. The inclusion of "mingled with oil" even in the reduced offering emphasizes that the essential elements and symbolic integrity of the sacrifice were maintained, regardless of the quantity.

#### Verse Breakdown
* **"And if he [be] poor, and cannot get so much;":** This opening clause immediately introduces the compassionate concession. It acknowledges the economic reality that not everyone could afford the full, prescribed offerings. The phrase "cannot get so much" implies a genuine financial hardship, indicating a true inability to procure the larger quantity of sacrifices, thereby setting the stage for God's gracious alternative provision.
* **"then he shall take one lamb [for] a trespass offering to be waved, to make an atonement for him,":** For the impoverished, the requirement of three lambs (one for trespass, one for sin, one for burnt offering) is graciously reduced to a single lamb. This lamb specifically serves as a "trespass offering" (*asham*), which was crucial for addressing the specific defilement of *tzara'at* and restoring the individual's standing before God. The act of "waving" the offering was a priestly gesture, symbolizing the presentation of the offering to the Lord and its acceptance, thereby "making atonement" for the cleansed person, reconciling them to God and the community.
* **"and one tenth deal of fine flour mingled with oil for a meat offering,":** The "meat offering" (more accurately, grain offering) is also significantly reduced in quantity. While the standard offering called for three-tenths of an ephah of fine flour (Leviticus 14:10), the poor were only required to bring "one tenth deal" (one-tenth of an ephah). This smaller measure, still "mingled with oil" as prescribed, maintains the essential character and symbolic integrity of the offering type while accommodating severe financial limitations.
* **"and a log of oil;":** Similarly, the amount of oil, essential for various anointing and sprinkling rites within the purification process, is reduced. The standard offering required a full log of oil for the anointing and sprinkling, plus an additional log for the grain offering. For the poor, a single "log of oil" (a very small measure, approximately 0.3 liters) was deemed sufficient for the entire ritual. This detail further demonstrates God's meticulous care and His desire to make the path to purity accessible, even in the smallest, yet significant, components of the ritual.

#### Literary Devices
Leviticus 14:21 masterfully employs several key literary devices to convey its profound theological message. **Contrast** is immediately evident, as the verse directly juxtaposes the elaborate, costly ritual described in the preceding verses (Leviticus 14:1-20) with the simplified, affordable alternative provided for the poor. This stark difference highlights God's equitable justice and His willingness to accommodate human limitations. A prominent theological theme reflected as a literary device is **Divine Accommodation**; God "bends" or adapts the strictness of the Law to meet the specific circumstances of His people, demonstrating His profound mercy and ensuring that no one is excluded from purification due to poverty. The precise, albeit reduced, measurements of the offerings ("one tenth deal of fine flour," "a log of oil") also showcase **Meticulous Detail**, emphasizing that even in concession, God's instructions are exact and purposeful, maintaining the sanctity and efficacy of the ritual. Finally, the entire passage is rich in **Symbolism**, where the physical offerings (lamb, flour, oil) and the ritualistic actions (waving, anointing) serve as tangible representations of deeper spiritual realities: sin, defilement, atonement, purification, and restoration to a holy relationship with God and community.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 14:21 profoundly illustrates God's divine compassion and His unwavering commitment to justice tempered with abundant mercy. It reveals that while God's standards for purity and holiness are absolute and unyielding, His method of achieving atonement is profoundly accessible and adaptable to human circumstances. The provision for the poor underscores that God values the sincere heart and the act of obedient worship over the material value or sheer quantity of the sacrifice, ensuring that no one is barred from reconciliation or communal fellowship due to socio-economic status. This foundational principle of accessibility and grace embedded within the Law serves as a powerful foreshadowing of a greater, universally accessible atonement that would later be provided.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Deuteronomy 15:7-8 - Lending to the Poor")
* [2 Corinthians 8:12](/2_corinthians/8-12 "2 Corinthians 8:12 - Giving According to One's Means")
* [Hebrews 10:1-4](/hebrews/10-1-4 "Hebrews 10:1-4 - The Law's Sacrifices are Imperfect")

### REFLECTION AND APPLICATION
Leviticus 14:21 offers timeless and deeply relevant lessons for believers today, serving as a powerful reminder of God's profound understanding of human limitations and His boundless grace. Just as God made compassionate allowances for the poor in ancient Israel, He continues to meet us precisely where we are, never demanding what we do not possess, but always desiring our sincere heart, willing spirit, and faithful obedience according to what we have been given. This verse challenges us to critically examine our own "offerings" to God—whether in the form of our time, talents, or material treasures—and to give generously and joyfully, knowing that God values the eager spirit and the intention of the heart far more than the magnitude of the gift itself. Furthermore, it calls us to embody this same divine compassion and accommodation in our interactions with others, especially the marginalized, the vulnerable, and those with limited means or abilities. We are compelled to actively seek ways to remove barriers that might prevent others from experiencing wholeness, belonging, and full participation in the community of faith, thereby reflecting God's own heart for the poor and ensuring that His grace is extended to all.

#### Questions for Reflection
* **In what areas of my life might I be holding back from God, believing I "cannot get so much" to offer, when He simply desires my willing heart and faithful obedience?**
* **How does God's compassionate provision for the poor in Leviticus 14:21 deepen my understanding of His justice, mercy, and accessibility?**
* **What practical steps can I take to ensure that my community, church, or ministry is truly accessible, welcoming, and supportive of those with limited means or abilities, mirroring God's heart for the vulnerable?**

### FAQ

**Why was a "trespass offering" specifically required for the poor, and not a "sin offering" as part of the reduced set?**

Answer: In the full purification ritual for *tzara'at* (Leviticus 14:10), both a sin offering (*chatta't*) and a trespass offering (*asham*) were required. The sin offering typically dealt with general sinfulness or unintentional transgressions, while the trespass offering was specifically for violations involving God's holy things or the rights of others, often requiring restitution. The impurity of *tzara'at* was viewed as a serious defilement, a breach of God's holy order, which necessitated the specific atoning nature of the trespass offering to make amends and restore the individual's standing. By retaining the trespass offering even in the reduced set, God emphasized the gravity of the impurity and the specific need for reconciliation. In cases of extreme poverty, the sin offering could be replaced by a grain offering, as seen in [Leviticus 5:11](/leviticus/5-11 "Leviticus 5:11 - Grain Offering for Sin in Cases of Poverty"), demonstrating God's consistent provision for the needy.

**What is the significance of the "log of oil" in this ritual?**

Answer: The "log of oil" (a very small measure, approximately 0.3 liters) was a crucial and symbolic component of the purification ritual for *tzara'at*. In the full offering (Leviticus 14:10), two logs of oil were specified: one for the grain offering and another to be applied by the priest to the ear, thumb, and toe of the cleansed person, and then sprinkled seven times before the Lord. Even in the reduced offering for the poor, a single log of oil was still required. This oil symbolized anointing, consecration, and the cleansing, sanctifying power of God. Its precise measurement, even in a small quantity, underscores the meticulousness of God's instructions and the importance of every element in the ritual for complete purification and the re-consecration of the individual to God's service and fellowship.

**Does this verse imply that God prefers smaller, less costly sacrifices from the poor?**

Answer: No, this verse does not imply that God prefers smaller sacrifices. Instead, it highlights God's profound compassion and His unwavering commitment to ensuring that the path to atonement and restoration is accessible to *all* His people, regardless of their economic status. God's primary concern is not the material value or quantity of the offering, but the sincere heart of the worshiper and their obedience. As [2 Corinthians 8:12](/2_corinthians/8-12 "2 Corinthians 8:12 - Giving According to Means") states, "For if the eagerness is there, it is acceptable according to what one has, not according to what one does not have." This gracious provision in Leviticus 14:21 powerfully demonstrates God's grace within the Law, ensuring that poverty would never be a barrier to ceremonial purity, reconciliation, and full fellowship with Him and the community.

### CHRIST-CENTERED FULFILLMENT
Leviticus 14:21, with its gracious provision for the poor, beautifully foreshadows the ultimate, universally accessible atonement found in Jesus Christ. The Old Testament sacrificial system, including the reduced offerings for the impoverished, constantly pointed to the profound need for a perfect sacrifice to deal definitively with human sin and defilement. While the Levitical offerings, whether grand or humble, could only provide ceremonial cleansing and temporary atonement, they were inherently insufficient to truly take away sin ([Hebrews 10:1-4](/hebrews/10-1-4 "The Law's Sacrifices are Imperfect")). Jesus, as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), offered Himself as the one, perfect, and eternal sacrifice, making full and final atonement for all humanity ([Hebrews 9:26](/hebrews/9-26 "Hebrews 9:26 - Christ's Once-for-All Sacrifice")). His sacrifice is not limited by economic status, social standing, or human ability to "pay" or "get so much." The cleansing, reconciliation, and eternal life He provides are freely offered to all who believe, regardless of whether they are rich or poor, powerful or weak, righteous or sinful ([Romans 3:23-24](/romans/3-23-24 "Romans 3:23-24 - All have sinned, justified freely by grace")). In Christ, God's compassion for the "poor"—those who are spiritually bankrupt and utterly unable to earn their salvation—reaches its zenith, providing a perfect and complete restoration that is available to everyone by grace through faith ([Ephesians 2:8-9](/ephesians/2-8-9 "Ephesians 2:8-9 - Saved by Grace Through Faith")). He is the ultimate fulfillment of God's merciful provision, making a way for all to be reconciled to a holy God.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 5:7

¶ And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering.

Leviticus 12:8

And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean.

Proverbs 17:5

¶ Whoso mocketh the poor reproacheth his Maker: [and] he that is glad at calamities shall not be unpunished.

Luke 21:2

And he saw also a certain poor widow casting in thither two mites.

Luke 21:4

For all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had.

Job 34:19

[How much less to him] that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they all [are] the work of his hands.

2 Corinthians 8:9

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.