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 14:1–9. His two-level outline is real structure in the source text, so it is rendered as structure.
Here, I. It is supposed that the plague of the leprosy was not an incurable disease. Uzziah's indeed continued to the day of his death, and Gehazi's was entailed upon his seed; but Miriam's lasted only seven days: we may suppose that it often wore off in process of time. Though God contend long, he will not contend for ever.
II.The judgment of the cure, as well as that of the disease, was referred to the priest.
He must go out of the camp to the leper, to see whether his leprosy was healed, Lev 14:3. And we may suppose the priest did not contract any ceremonial uncleanness by coming near the leper, as another person would. It was in mercy to the poor lepers that the priests particularly had orders to attend them, for the priests' lips should keep knowledge; and those in affliction have need to be instructed both how to bear their afflictions and how to reap benefit by them, have need of the word, in concurrence with the rod, to bring them to repentance; therefore it is well for those that are sick if they have these messengers of the Lord of hosts with them, these interpreters, to show unto them God's uprightness, Job 33:23. When the leper was shut out, and could not go to the priests, it was well that the priests might come to him. Is any sick? Let him send for the elders, the ministers, Jam 5:14. If we apply it to the spiritual leprosy of sin, it intimates that when we withdraw from those who walk disorderly, that they may be ashamed, we must not count them as enemies, but admonish them as brethren, Th2 3:15. And also that when God by his grace has brought those to repentance who were shut out of communion for scandal, they ought with tenderness, and joy, and sincere affection, to be received in again. Thus Paul orders concerning the excommunicated Corinthian that when he had given evidences of his repentance they should forgive him, and comfort him, and confirm their love towards him, Co2 2:7, Co2 2:8. And ministers are entrusted by our Master with the declarative power of loosing as well as binding: both must be done with great caution and deliberation, impartially and without respect of persons, with earnest prayer to God for directions, and a sincere regard to the edification of the body of Christ, due care being always taken that sinners may not be encouraged by an excess of lenity, nor penitents discouraged by an excess of severity. Wisdom and sincerity are profitable to direct in this case.
III.If it was found that the leprosy was healed, the priest must declare it with a particular solemnity.
The leper or his friends were to get ready two birds caught for this purpose (any sort of wild birds that were clean), and cedar-wood, and scarlet, and hyssop; for all these were to be used in the ceremony.
1.A preparation was to be made of blood and water, with which the leper must be sprinkled. One of the birds (and the Jews say, if there was any difference, it must be the larger and better of the two) was to be killed over an earthen cup of spring water, so that the blood of the bird might discolour the water. This (as some other types) had its accomplishment in the death of Christ, when out of his pierced side there came water and blood, Joh 19:34. Thus Christ comes into the soul for its cure and cleansing, not by water only, but by water and blood, Jo1 5:6.
2.The living bird, with a little scarlet wool, and a bunch of hyssop, must be fastened to a cedar stick, dipped in the water and blood, which must be so sprinkled upon him that was to be cleansed, Lev 14:6, Lev 14:7. The cedar-wood signified the restoring of the leper to his strength and soundness, for that is a sort of wood not apt to putrefy. The scarlet wool signified his recovering a florid colour again, for the leprosy made him white as snow. And the hyssop intimated the removing of the disagreeable scent which commonly attended the leprosy. The cedar the stateliest plant, and hyssop the meanest, are here used together in this service (see Kg1 4:33); for those of the lowest rank in the church may be of use in their place, as well as those that are most eminent, Co1 12:2. Some make the slain bird to typify Christ dying for our sins, and the living bird Christ rising again for our justification. The dipping of the living bird in the blood of the slain bird intimated that the merit of Christ's death was that which made his resurrection effectual for our justification. He took his blood with him into the holy place, and there appeared a lamb as it had been slain. The cedar, scarlet wool, and hyssop, must all be dipped in the blood; for the word and ordinances, and all the operations of the Spirit, receive their efficacy for our cleansing from the blood of Christ. The leper must be sprinkled seven times, to signify a complete purification, in allusion to which David prays, Wash me thoroughly, Psa 51:2. Naaman was directed to wash seven times, Kg2 5:10.
3.The living bird was then to be let loose in the open field, to signify that the leper, being cleansed, was now no longer under restraint and confinement, but might take his liberty to go where he pleased. But this being signified by the flight of a bird towards heaven was an intimation to him henceforward to seek the things that are above, and not to spend this new life to which God had restored him merely in the pursuit of earthly things. This typified that glorious liberty of the children of God to which those are advanced who through grace are sprinkled from an evil conscience. Those whose souls before bowed down to the dust (Psa 44:25), in grief and fear, now fly in the open firmament of heaven, and soar upwards upon the wings of faith and hope, and holy love and joy.
4.The priest must, upon this, pronounce him clean. It was requisite that this should be done with solemnity, that the leper might himself be the more affected with the mercy of God to him in his recovery, and that others might be satisfied to converse with him. Christ is our priest, to whom the Father has committed all judgment, and particularly the judgment of the leprosy. By his definitive sentence impenitent sinners will have their everlasting portion assigned them with the unclean (Job 36:14), out of the holy city; and all that by his grace are cured and cleansed shall be received into the camp of the saints, into which no unclean thing shall enter. Those are clean indeed whom Christ pronounces so, and they need not regard what men say of them. But, though Christ was the end of this law for righteousness, yet being in the days of his flesh made under the law, which as yet stood unrepealed, he ordered those lepers whom he had cured miraculously to go and show themselves to the priest, and offer for their cleansing according to the law, Mat 8:4; Luk 17:14. The type must be kept up till it was answered by its antitype.
5.When the leper was pronounced clean, he must wash his body and his clothes, and shave off all his hair (Lev 14:8), must still tarry seven days out of the camp, and on the seventh day must do it again, Lev 14:9. The priest having pronounced him clean from the disease, he must make himself as clean as ever he could from all the remains of it, and from all other defilements, and he must take time to do this. Thus those who have the comfort of the remission of their sins, by the sprinkling of the blood of Christ upon their consciences, must with the utmost care and caution cleanse themselves from all filthiness both of flesh and spirit, and thoroughly purge themselves from their old sins; for every one that hath this hope in him will be concerned to purify himself.
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Summary
Leviticus 14:4 initiates the elaborate purification ritual for an individual declared healed from tzara'at, a severe skin affliction. This verse specifies the preparatory items the priest must command: two live and clean birds, cedar wood, scarlet material, and hyssop. Each element is meticulously chosen, carrying profound symbolic weight that underscores the gravity of ceremonial impurity, the necessity of atonement, and the pathway to restoration and re-entry into the holy community of Israel.
Context
Literary Context
Leviticus 14:4 is nestled within a larger block of legislation in Leviticus 13-14 that meticulously details the diagnosis, isolation, and purification rites for tzara'at, a term often translated as "leprosy" but encompassing a broader range of severe, defiling skin conditions, as well as mildew in garments and houses. Chapter 13 focuses on the priest's role in diagnosing and declaring a person, garment, or house unclean. Chapter 14, then, outlines the two-stage purification process for someone declared healed. Verse 4 specifically introduces the first stage of this process, a ceremony performed outside the camp, before the individual is permitted to re-enter the community. The subsequent verses in Leviticus 14 detail how these items are used, culminating in further rituals involving blood and oil, and finally, the individual's full reintegration into the community and worship.
Historical & Cultural Context
In ancient Israel, tzara'at was not merely a physical ailment but carried significant spiritual and social implications. It was often perceived as a divine judgment for sin, leading to ritual impurity and exclusion from the camp, which symbolized separation from God's holy presence and the community of Israel. The priest's role, as outlined in Leviticus 13, was not to medically cure but to ritually declare a person unclean or clean, thus mediating their status before God and the community. The purification ritual described in Leviticus 14 was therefore critical for restoring social and spiritual standing. The items prescribed in verse 4—birds, cedar wood, scarlet, and hyssop—were common in ancient Near Eastern purification rites, but their specific combination and application in Israelite law were unique, emphasizing the seriousness of defilement and the divine provision for cleansing and re-entry into the covenant community.
Key Themes
This verse contributes significantly to several key themes prevalent in the book of Leviticus. Foremost is the theme of Holiness and Purity, emphasizing God's absolute separation from impurity and His demand for holiness from His people. The meticulous nature of the ritual underscores the gravity of defilement and the necessity of divine intervention for restoration. Closely related is the theme of Atonement and Reconciliation, as the purification process, particularly through the use of blood in subsequent verses, foreshadows the concept that life must be given for sin to be covered and fellowship restored. Furthermore, the ritual highlights the theme of Mediated Access to God, with the priest serving as the divinely appointed intermediary who facilitates the return of the defiled individual to a state of ritual purity and re-entry into the sacred space of the camp, symbolizing renewed communion with God and His people, as seen throughout the sacrificial system detailed in Leviticus 1-7.
Exposition and Analysis
Key Word Analysis
This word (H2891), a primitive root, properly means "to be bright," and by implication, "to be pure" in a physical, ceremonial, or moral sense. In this context, it refers to the process of being declared ritually uncontaminated after a physical recovery from tzara'at, allowing for re-entry into the holy community. It emphasizes the divine action of making one clean, rather than merely a physical state.
This adjective (H2889) describes a state of purity—physical, chemical, ceremonial, or moral. When applied to the birds, it underscores the absolute necessity for the sacrificial elements to be unblemished and ritually pure. This requirement reflects God's demand for perfection and holiness in all aspects of worship and purification, ensuring the integrity of the sacred ritual.
This humble plant (H231), likely of foreign derivation, was commonly used in ancient purification rites for sprinkling. Its inclusion here, as well as in other significant rituals like the Passover (Exodus 12:22) and purification from corpse defilement (Numbers 19:6), symbolizes the means by which cleansing is applied and often represents humility in seeking divine purification.
Verse Breakdown
"Then shall the priest command to take for him that is to be cleansed"
This clause highlights the priest's authoritative and indispensable role as the mediator of purity. The initiative for the cleansing comes through the divine command, executed by the priest, emphasizing that purification is not self-initiated but divinely ordained and facilitated. The phrase "him that is to be cleansed" again points to the individual's prior healing and current need for ritual restoration, not medical treatment.
"two birds alive and clean"
The duality of the birds is central to the ritual's symbolism. One bird would be sacrificed, symbolizing the death that the disease (and sin) incurs and the necessity of blood atonement. The other, released, would represent the restoration of life and freedom from defilement. The requirement that they be "alive and clean" speaks to the sanctity of the ritual and the need for unblemished, ritually pure offerings.
"and cedar wood"
Cedar, known for its durability, resistance to decay, and aromatic properties, symbolized purity, permanence, and vitality. Its inclusion suggests the lasting nature of the cleansing and the restoration of robust health and life to the cleansed individual. It often represented strength, nobility, and enduring life.
"and scarlet"
Scarlet thread or wool, vibrant and blood-red, served multiple symbolic functions. It could represent vitality and life, but also the deep-seated nature of sin or impurity that required thorough cleansing, as seen in Isaiah 1:18. Its use here signifies the intensity of the defilement being addressed and the comprehensive nature of the purification required to remove such a stain.
"and hyssop"
As discussed in the key word analysis, hyssop's role was primarily as an applicator for sprinkling. Its humble nature contrasted with the grandeur of cedar, perhaps symbolizing the humility required in approaching God for cleansing, and the effectiveness of even simple means when divinely appointed to convey profound spiritual truths.
Literary Devices
The primary literary device at play in Leviticus 14:4, and indeed throughout the purification rites, is Symbolism. Each prescribed item is not merely a practical tool but carries profound symbolic weight, communicating theological truths about sin, purity, atonement, and restoration. The two birds symbolize death and life, sacrifice and freedom. Cedar wood symbolizes permanence, vitality, and enduring health. Scarlet symbolizes the deep stain of impurity and the life-giving power of blood necessary for cleansing. Hyssop symbolizes humility and the means of purification through sprinkling. Together, these symbols create a rich tapestry of meaning, visually and experientially conveying the gravity of tzara'at as a metaphor for sin, and the thoroughness of God's provision for cleansing and reintegration. The ritual as a whole also functions as Foreshadowing, pointing forward to the ultimate, perfect cleansing offered through Christ.
Theological and Thematic Connections
Leviticus 14:4 powerfully communicates several enduring theological truths. First, it underscores the absolute holiness of God and the seriousness with which He regards impurity, whether ceremonial or moral. The elaborate nature of the ritual demonstrates that defilement creates a profound separation from God's presence and His people, necessitating a divinely ordained process for restoration. Second, the elements of the ritual, particularly the birds and the use of blood (as seen in subsequent verses), emphasize the principle of substitutionary atonement—that life (blood) must be given for sin to be covered and purity restored. Finally, the entire process points to God's gracious provision for reconciliation and re-entry into fellowship for those who have been defiled, demonstrating His desire to restore broken relationships and bring His people back into His holy presence.
Reflection and Application
While the specific rituals of Leviticus 14 are no longer practiced by believers today, their underlying principles remain profoundly relevant for our spiritual lives. This passage reminds us of the pervasive nature of sin and its defiling effect, which separates us from God and from the purity He desires for His people. The elaborate steps taken for physical cleansing serve as a powerful metaphor for the thorough spiritual cleansing we need. It calls us to acknowledge the seriousness of our own spiritual impurities and to humbly seek God's provision for cleansing. Just as the cleansed Israelite was restored to community, we are called to live in purity and fellowship, recognizing the immense cost of our redemption and the ongoing need for spiritual discernment and repentance. This ancient ceremony invites us to reflect on the depth of God's holiness and His unfailing love in providing a way for us to be made clean and brought near, inspiring us to pursue a life that honors His purity.
Questions for Reflection
FAQ
What was tzara'at, and why was its purification so elaborate?
Tzara'at (Hebrew: צָרַעַת) was a broad category of severe skin diseases and possibly mildew affecting garments and houses, not limited to modern medical leprosy. It was considered a profound source of ritual impurity, rendering individuals (or objects) ceremonially unclean and necessitating their exclusion from the Israelite camp and worship. Its purification was elaborate because it symbolized the defiling nature of sin and the absolute holiness of God. The detailed ritual underscored the gravity of impurity and the comprehensive divine provision required to restore an individual to a state of ritual purity and re-entry into the holy community, reflecting God's meticulous care for the purity of His people and His dwelling place. The priest's role in diagnosing and overseeing the purification (as outlined in Leviticus 13 and Leviticus 14) was crucial in mediating this process.
Christ-Centered Fulfillment
Leviticus 14:4, with its intricate details for the cleansing of tzara'at, finds its ultimate and perfect fulfillment in Jesus Christ. The priest's command to bring specific items for purification foreshadows Christ's role as our Great High Priest, who not only declares us clean but actively makes us clean through His own sacrificial work. The two birds, one sacrificed and the other released, powerfully prefigure Christ's death and resurrection: His death on the cross was the ultimate atonement for sin, the shedding of blood necessary for remission (Hebrews 9:22), while His resurrection signifies the new life and freedom from sin's bondage that believers receive (Romans 6:4). The cedar wood, scarlet, and hyssop, used for ceremonial cleansing, point to the comprehensive and perfect cleansing offered by Christ's blood, which purifies us not just ceremonially but spiritually, from all sin and defilement (1 John 1:7). Unlike the temporary and repeated Old Testament rituals, Christ's single, perfect sacrifice provides eternal cleansing and full reconciliation with God, enabling us to enter His presence with boldness (Hebrews 10:10-14). He is the Lamb of God who takes away the sin of the world (John 1:29), our ultimate means of purification and restoration.