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 14:21–32.
We have here the gracious provision which the law made for the cleansing of poor lepers. If they were not able to bring three lambs, and three tenth-deals of flour, they must bring one lamb, and one tenth-deal of flour, and, instead of the other two lambs, two turtle-doves or two young pigeons, Lev 14:21, Lev 14:22. Here see, 1. That the poverty of the person concerned would not excuse him if he brought no offering at all. Let none think that because they are poor God requires no service from them, since he has considered them, and demands that which it is in the power of the poorest to give. "My son, give me thy heart, and with that the calves of thy lips shall be accepted instead of the calves of the stall." 2. That God expected from those who were poor only according to their ability; his commandments are not grievous, nor does he make us to serve with an offering. The poor are as welcome to God's altar as the rich; and, if there be first a willing mind and an honest heart, two pigeons, when they are the utmost a man is able to get, are as acceptable to God as two lambs; for he requires according to what a man has and not according to what he has not. But it is observable that though a meaner sacrifice was accepted from the poor, yet the very same ceremony was used for them as was for the rich; for their souls are as precious and Christ and his gospel are the same to both. Let not us therefore have the faith of our Lord Jesus Christ with respect of persons, Jam 2:1.
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Summary
Leviticus 14:22 specifies the alternative, more accessible offerings for the purification ritual of an individual healed from tzara'at, a severe skin condition. It mandates two turtledoves or two young pigeons, emphasizing God's profound compassion and equitable provision for those of limited means. These humble birds serve distinct, yet complementary, purposes within the ritual: one is designated as a sin offering to cleanse from impurity and atone for sin, while the other is presented as a burnt offering, symbolizing complete dedication, acceptance, and the healed person's full reintegration into the community and renewed fellowship with God.
Context
Literary Context
Leviticus 14 meticulously outlines the multi-stage purification process for an individual afflicted with tzara'at. The chapter commences with the initial declaration of cleansing by the priest outside the camp, a ritual involving two live birds, cedar wood, scarlet yarn, and hyssop, signifying a symbolic removal of the defilement and a return to the threshold of the community, as detailed in Leviticus 14:1-7. Following this, the cleansed individual undergoes a period of isolation, shaves all their hair, and washes their clothes and body, further emphasizing the thoroughness of the purification, as described in Leviticus 14:8-9. On the eighth day, they are required to bring specific offerings to the Tabernacle. Prior to the present verse, Leviticus 14:10-20 outlines the standard, more substantial offerings for those who could afford them, including two male lambs, one ewe lamb, and flour with oil. Leviticus 14:22 directly follows this, introducing a compassionate alternative for those of limited financial means, ensuring that no one was excluded from the vital process of purification and re-entry into the covenant community due to poverty. This verse, therefore, represents a crucial component of the final, culminating stage of ritual re-entry into full Israelite communal and spiritual life.
Historical & Cultural Context
Tzara'at was a formidable and deeply feared skin affliction in ancient Israel, often translated as "leprosy" but encompassing a broader spectrum of severe dermatological conditions, including those that could affect garments and even houses, as detailed in Leviticus 13. Individuals afflicted with tzara'at were considered ritually unclean and were subjected to stringent ostracism from the community, compelled to reside outside the camp, as mandated in Leviticus 13:45-46. This isolation was not merely physical but carried profound spiritual and social implications, preventing participation in communal worship and interaction with the holy presence of God in the Tabernacle. Consequently, the purification ritual was of immense significance, symbolizing not only physical healing but, more importantly, spiritual restoration and social reintegration. The explicit provision in Leviticus 14:22 for "such as he is able to get" profoundly reflects God's deep compassion, equity, and justice, ensuring that economic status would never impede access to purity and fellowship with Him. This principle of divine accommodation for the poor is a recurring and foundational theme throughout the Mosaic Law, notably evident in other offering regulations such as the alternative sin offering for the poor outlined in Leviticus 5:7-11.
Key Themes
Leviticus 14:22 powerfully contributes to several overarching theological and narrative themes within the book of Leviticus and the broader Pentateuch. Firstly, it underscores the theme of Divine Compassion and Justice, demonstrating God's unwavering concern for the marginalized and economically disadvantaged. By providing an accessible alternative for the poor, God ensures that the path to ritual purity and communal reintegration is not a privilege of the wealthy but a right for all His people, reflecting His equitable nature. Secondly, the verse highlights the theme of Atonement and Cleansing, as one bird is explicitly designated as a sin offering, emphasizing the necessity of addressing defilement and sin to restore a right relationship with God. Thirdly, the inclusion of a burnt offering points to the theme of Dedication and Acceptance, signifying the healed individual's renewed commitment and total surrender to God, symbolizing their re-consecration and full acceptance back into the divine covenant. Finally, the entire ritual, including this verse, contributes to the pervasive theme of Holiness and Purity, illustrating God's demand for a clean and consecrated people who can dwell in His presence, as seen throughout Leviticus.
Exposition and Analysis
Key Word Analysis
(ḥāṭāʼ), meaning "to miss the mark," this term (H2403) refers to an "offence" or "sin," but in the context of the sacrificial system, it specifically denotes a "purification offering." Its primary purpose was to cleanse from ritual impurity and to atone for unintentional sins or defilements that inadvertently disrupted one's relationship with God and the community. The application of the offering's blood ritually purified the worshiper and the sanctuary from the defilement caused by sin or impurity, thereby restoring the individual to a state of ceremonial cleanness and enabling renewed fellowship with God.
Derived from H5927 (ʻālāh), meaning "to go up," this term (H5930) literally means "that which goes up" (in smoke). It refers to an offering entirely consumed by fire on the altar, with the smoke ascending to God. Unlike the sin offering, which focused on expiation for impurity, the burnt offering was primarily an act of worship, symbolizing complete dedication, consecration, and devotion to God. It expressed the worshiper's total surrender, gratitude, and renewed commitment to the Lord, signifying divine acceptance and renewed fellowship.
While "able to get" is an English idiomatic translation, the underlying Hebrew phrase is maśśîgāh yāḏô (מַשִּׂיגָה יָדוֹ), literally "as his hand can reach." The key word H3027 (yâd) means "hand," but in a broader sense, it signifies "power," "means," or "ability." In this context, it emphasizes the worshiper's capacity or means. The inclusion of this phrase highlights God's compassionate accommodation, allowing individuals to offer sacrifices commensurate with their financial ability, thereby removing economic barriers to ritual purity and access to God's presence.
Verse Breakdown
"And two turtledoves, or two young pigeons,"
This clause introduces the specific and humble avian options permitted for the purification ritual. Turtledoves and young pigeons were abundant and economically accessible birds in ancient Israel, making them a viable and compassionate alternative for even the poorest members of society. This specification immediately signals God's merciful provision, standing in stark contrast to the more costly lamb offerings detailed earlier in the chapter for those who possessed greater means.
"such as he is able to get;"
This phrase is a profound and moving testament to God's grace and profound compassion. It explicitly states that the required offering is flexible and proportionate to the individual's economic capacity, literally "as his hand can reach." This divine accommodation effectively removes any financial barrier to purification and reintegration into the community, ensuring that God's pathway to restoration and fellowship is genuinely available to all, irrespective of their material wealth or poverty. This principle powerfully underscores God's desire for relationship with His people above strict adherence to costly or burdensome sacrifices.
"and the one shall be a sin offering,"
One of the two birds is specifically designated as a sin offering. This highlights the indispensable necessity of addressing the ritual impurity and any associated sin that had led to the tzara'at and the subsequent separation from God and the covenant community. The sin offering symbolically cleansed the individual from their defilement, making them ritually pure and enabling them to once again approach and interact with the holy presence of God.
"and the other a burnt offering."
The second bird is unequivocally designated as a burnt offering. This signifies the healed individual's renewed and complete commitment, consecration, and dedication to God. After being thoroughly cleansed from impurity, the burnt offering represented their total surrender, an act of unreserved worship, and their joyful acceptance back into a right and vibrant relationship with the Almighty, symbolizing their re-consecration to a life lived in continuous fellowship and obedience to Him.
Literary Devices
Leviticus 14:22 employs several significant literary devices that enrich its theological message. Symbolism is paramount, with the humble turtledoves and young pigeons symbolizing accessibility, humility, and God's compassionate provision for the poor. These otherwise ordinary birds are transformed into sacred instruments of purification and dedication. The distinct roles of the sin offering and burnt offering also carry profound Symbolism: the former representing the essential cleansing from defilement and the atonement for sin, and the latter, complete consecration, total devotion, and divine acceptance. Furthermore, the entire elaborate ritual, including the specific provisions of this verse, functions as Typology, foreshadowing the ultimate, perfect, and all-sufficient sacrifice of Jesus Christ, who would fulfill and transcend the entire Old Testament sacrificial system. The explicit allowance for a less expensive offering, based on the individual's means, demonstrates Divine Accommodation, powerfully showcasing God's willingness to meet His people precisely where they are, ensuring that His covenant blessings and pathways to restoration are not exclusive to the wealthy but are universally accessible to all who sincerely seek Him.
Theological and Thematic Connections
Leviticus 14:22 offers profound insights into the multifaceted character of God, revealing Him as both immaculately holy and infinitely merciful. His inherent holiness necessitates purity and atonement for sin and defilement, as unequivocally evidenced by the stringent requirements for offerings. Yet, His boundless mercy is equally, if not more, evident in His compassionate provision for the poor, ensuring that no one is unjustly excluded from the pathway to restoration due to economic hardship. This foundational principle underscores that God passionately desires a relationship with all His people, making His grace universally accessible. The dual nature of the offerings—the sin offering for comprehensive cleansing and the burnt offering for complete dedication—highlights that true spiritual restoration is a holistic process, involving both the removal of sin's defilement and a subsequent, renewed, and wholehearted commitment to God. This intricate sacrificial system, in its entirety, pointed forward to a greater, ultimate reality, emphasizing humanity's deep-seated need for a perfect sacrifice and an unreserved, complete surrender to God for true, lasting, and transformative fellowship.
Reflection and Application
Leviticus 14:22, though deeply rooted in an ancient ritualistic context, offers timeless and profoundly relevant insights into God's unchanging character and the enduring nature of our spiritual journey. It serves as a powerful reminder that God's boundless grace is not exclusively reserved for the privileged or the materially wealthy, but is, in fact, universally accessible to all who genuinely seek Him, regardless of their societal status or personal resources. Just as the healed individual in ancient Israel needed to humbly acknowledge their impurity and then dedicate themselves anew to God, we too are called to recognize our pervasive spiritual defilement (sin) and earnestly seek God's cleansing. Furthermore, our authentic response to His sovereign grace should be one of complete and unreserved dedication, offering our entire lives as a "living sacrifice" in worshipful obedience and loving service. This verse challenges us to deeply consider how we, as followers of Christ, might actively embody and extend God's compassionate provision to others, ensuring that no one is unjustly excluded from the community of faith or the means of grace due to their personal circumstances, whether economic, social, or otherwise. It profoundly encourages a heart of genuine humility, knowing that our access to the living God is never based on what we can afford to offer, but solely on what He has graciously and perfectly provided through His divine plan.
Questions for Reflection
FAQ
Why were two different types of offerings (sin and burnt) required for the same purification ritual for the cleansed individual?
The requirement for both a sin offering and a burnt offering highlights the dual and complementary aspects of restoration and renewed relationship with God. The sin offering (חַטָּאת, chaṭṭâʼâh) primarily addressed the ritual impurity and any associated unintentional sin that had caused separation from God and the community. It functioned to cleanse the individual from defilement, making them ritually pure and fit to re-enter the sacred space. The burnt offering (עֹלָה, ʻôlâh), on the other hand, symbolized complete dedication, consecration, and worship. After being cleansed from impurity, the individual offered themselves wholly to God, signifying their renewed commitment, total surrender, and acceptance back into full, unhindered fellowship. Thus, the two offerings together represented both atonement for past impurity and a forward-looking act of devotion and re-consecration to God, signifying a complete spiritual renewal.
What is the profound significance of the phrase "such as he is able to get" in the broader context of Old Testament law and divine character?
The phrase "such as he is able to get" (מַשִּׂיגָה יָדוֹ, maśśîgāh yāḏô, literally "as his hand can reach") is a profound and compassionate expression of God's justice and grace within the Mosaic Law. It unequivocally demonstrates divine accommodation, ensuring that economic status would never serve as a barrier to fulfilling religious obligations or accessing God's grace and the means of purification. This foundational principle is consistently seen in various contexts throughout the Torah, such as the alternative sin offering for the poor detailed in Leviticus 5:7-11 and the regulations for the redemption of vows in Leviticus 27:8. It powerfully underscores that God values the sincere heart, genuine repentance, and willing obedience of the worshiper far more than the material value or grandeur of the offering, thereby making the path to purity, reconciliation, and fellowship universally accessible to all, irrespective of their material wealth or poverty.
Christ-Centered Fulfillment
Leviticus 14:22, with its humble yet profoundly significant offerings for purification and dedication, finds its ultimate, perfect, and all-sufficient fulfillment in the person and work of Jesus Christ. The "sin offering" of the turtledove or pigeon, meticulously designed to cleanse from impurity and atone for sin, powerfully prefigures Christ's singular and perfect atoning sacrifice on the cross. He, who knew no sin, became our perfect sin offering, taking upon Himself the entirety of humanity's defilement and guilt, thereby cleansing us once for all from all unrighteousness by His precious blood (1 John 1:7). Furthermore, the "burnt offering," symbolizing complete dedication, total consecration, and divine acceptance, is perfectly and eternally embodied in Jesus' life of flawless obedience and His ultimate, voluntary self-sacrifice. His entire earthly existence and His sacrificial death were a perfect ʻôlâh, a complete offering of Himself, wholly consumed by His Father's will, ascending as a fragrant and pleasing aroma to God (Ephesians 5:2). The compassionate provision for "such as he is able to get" in Leviticus 14:22 beautifully foreshadows the universal accessibility of salvation through Christ. No one is ever excluded from God's boundless grace due to their spiritual poverty, their moral bankruptcy, or their inherent inability to "afford" salvation; it is freely given to all who believe, a gift of immeasurable value purchased by the Lamb of God for all humanity (Romans 3:24). Through Him, we are not only completely cleansed and reconciled but also divinely enabled to offer our lives as living sacrifices, holy and pleasing to God, wholly consecrated to His service and glory (Romans 12:1).