Leviticus 14:16

14:10-32 The cleansed leper was to be presented to the Lord, with his offerings. When God has restored us to enjoy public worship again, after sickness, distance, or otherwise, we should testify our thanksgiving by our diligent use of the liberty. And both we and our offerings must be presented before the Lord, by the Priest that made us clean, even our Lord Jesus. Beside the usual rites of the trespass-offering, some of the blood, and some of the oil, was to be put upon him that was to be cleansed. Wherever the blood of Christ is applied for justification, the oil of the Spirit is applied for sanctification; these two cannot be separated. We have here the gracious provision the law made for poor lepers. The poor are as welcome to God's altar as the rich. But though a meaner sacrifice was accepted from the poor, yet the same ceremony was used for the rich; their souls are as precious, and Christ and his gospel are the same to both. Even for the poor one lamb was necessary. No sinner could be saved, had it not been for the Lamb that was slain, and hath redeemed us to God with his blood.

And the priest shall dip his right finger,.... The finger of his right hand, the forefinger of it: in the oil that is in his left hand; either that is in his own left hand, or in the left hand of a fellow priest: and shall sprinkle of the oil with his finger seven times before the Lord; that is, over against the house of the holy of holies, as Jarchi, where Jehovah dwelt; but standing at the same time at the door of the tabernacle of the congregation, which was eastward, and so he looked westward to the holy of holies; so says the Misnah (w), on which one of the commentators (x) observes, that he did not bring the oil into the temple to sprinkle it before the vail: but he stood in the court, and turned his face to the holy of holies, and so sprinkled upon the floor of the court: and the Jewish doctors are very express for it, according to the Misnah (y), that for every sprinkling there was a dipping; that as often as he sprinkled, so often he must dip his finger in the oil, and not that he might dip his finger once, and of that sprinkle two or three times; for the finger must be dipped seven times: this may denote the thanksgiving of the leper for his cleansing, proceeding from the grace of God, and the Lord's gracious acceptance of it. (w) lbid. (x) Bartenora in ib. (y) Ibid.

10-20. on the eighth day he shall take two he lambs without blemish, and one ewe-lamb of the first year without blemish—The purification of the leper was not completed till at the end of seven days, after the ceremonial of the birds [Le 14:4-7] and during which, though permitted to come into the camp, he had to tarry abroad out of his tent [Le 14:8], from which he came daily to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned among pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of two lambs, the one was to be a sin offering, and an ephah of fine flour (two pints equals one-tenth), and one log (half pint) of oil (Le 2:1). One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature or from his defilement of the camp by his leprosy previous to his expulsion; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests [Le 8:23].

The parts sprinkled with this blood were then anointed with oil—a ceremony which is supposed to have borne this spiritual import: that while the blood was a token of forgiveness, the oil was an emblem of healing—as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin offering and the other a burnt offering, which had also the character of a thank offering for God's mercy in his restoration. And this was considered to make atonement "for him"; that is, it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are cleansed through faith in His sacrifice to the privileges of the children of God.

(16) And the priest shall dip. —The priest did not take the oil into the sanctuary, but, holding it in the hollow of his hand, stood in the court, whilst the officiating priest, turning his face to the Holy of Holies, dipped his right finger in the oil, and sprinkled it seven times upon the floor of the court, which was understood to mean “before the Lord,” dipping his finger every time he sprinkled the oil.

The priest then poured some oil out of the log into the hollow of his left hand, and dipping the finger of his right hand in the oil, sprinkled it seven times before Jehovah, i.e., before the altar of burnt-offering, to consecrate the oil to God, and sanctify it for further use. With the rest of the oil he smeared the same organs of the person to be consecrated which he had already smeared with blood, placing it, in fact, "upon the blood of the trespass-offering," i.e., upon the spots already touched with blood; he then poured the remainder upon the head of the person to be consecrated, and so made atonement for him before Jehovah. The priests were also anointed at their consecration, not only by the pouring of oil upon their head, but by the sprinkling of oil upon their garments ( Leviticus 8:12 , Leviticus 8:30 ). But in their case the anointing of their head preceded the consecration-offering, and holy anointing oil was used for the purpose. Here, on the contrary, it was ordinary oil, which the person to be consecrated had offered as a sacrificial gift; and this was first of all sanctified, therefore, by being sprinkled and poured upon the organs with which he was to serve the Lord, and then upon the head, which represented his personality.

Just as the anointing oil, prepared according to divine directions, shadowed forth the power and gifts of the Spirit, with which God endowed the priests for their peculiar office in His kingdom; so the oil, which the leper about to be consecrated presented as a sacrifice out of his own resources, represented the spirit of life which he had received from God, and now possessed as his own. This property of his spirit was presented to the Lord by the priestly waving and sprinkling of the oil before Jehovah, to be pervaded and revived by His spirit of grace, and when so strengthened, to be not only applied to those organs of the person to be consecrated, with which he fulfilled the duties of his vocation as a member of the priestly nation of God, but also poured upon his head, to be fully appropriated to his person. And just as in the sacrifice the blood was the symbol of the soul, so in the anointing the oil was the symbol of the spirit. If, therefore, the soul was established in gracious fellowship with the Lord by being sprinkled with the atoning blood of sacrifice, the anointing with oil had reference to the spirit, which gives life to soul and body, and which was thereby endowed with the power of the Spirit of God. In this way the man cleansed from leprosy was reconciled to Jehovah, and reinstated in the covenant privileges and covenant grace.

[Reformed Biblical] us 14:42 Leviticus 14:43 Leviticus 14:44 Leviticus 14:45 Leviticus 14:46 Leviticus 14:47 Leviticus 14:48 Leviticus 14:49 Leviticus 14:50 Leviticus 14:51 Leviticus 14:52 Leviticus 14:53 Leviticus 14:54 Leviticus 14:55 Leviticus 14:56 Leviticus 14:57 To teach; to direct the priest when to pronounce a person or house clean or unclean. So it was not left to the priest’s power or will, but they were tied to plain rules, such as the people might discern no less than the priest. ## Leviticus 15:1 LEVITICUS CHAPTER 15 Uncleanness by issues, and their putrefaction and expiation, Lev_15:1-15. Of flowing seed, its uncleanness, Lev_15:16-18. Of women: their courses ordinarily, Lev_15:19-24; extraordinary, Lev_15:25-28. Their expiation, Lev_15:29,30. An exhortation to cleanness, lest they die, and that they pollute not the tabernacle, Lev_15:31. A repetition of the whole, Lev_15:32,33. Leviticus 15:2 His secret parts, called ## flesh, Lev_6:10 12:3 Eze_16:26 23:20. Leviticus 15:3 Or if it have run, and been stopped in great measure, either by the grossness of the humour, or by some obstruction in parts that it cannot run freely, as it did, but only droppeth. Leviticus 15:4 ## Every thing, Heb. vessel , by which the Hebrews understand all sorts of household stuff.

T., on the other hand, is used as the translation of כִּפֵּר much more frequently than the simple form; it is only where this verb is used of the relation between men, namely Genesis 32:21 and Proverbs 16:14 , that the classical usus loquendi is preserved; but elsewhere with ἐξιλάσκεσθαι , whether the subject be God (as in Ezekiel 16:63 ) or man, especially the priest, the object is either man ( Leviticus 4:20 ; Leviticus 4:26 ; Leviticus 6:7 ; Leviticus 16:6 ; Leviticus 16:11 ; Leviticus 16:16-17 ; Leviticus 16:24 ; Leviticus 16:30 ; Leviticus 16:33 ; Ezekiel 45:17 ) or sin ( Exodus 32:30 ; both together, Leviticus 5:18 , Numbers 6:11 ), or even of holiness defiled by sin (the most holy place, Leviticus 16:16 ; the altar, Leviticus 16:18 ; Leviticus 27:33 , Ezekiel 43:22 ); only in Zechariah 7:2 is found ἐξιλάσκασθαι τὸν κύριον , where, however, the Hebrew text has לְחַלּוֹת אֶת־פְּנֵי יְהֹוָה . Ἰλασμός , therefore, in scripture does not denote the reconciliation of God, either with Himself or with men, and hence not placatio (or as Myrberg interprets: propitiatio) Dei, but the justification or reconciliation of the sinner with God, because it is never stated in the N. T. that God is reconciled, but rather that we are reconciled to God.[85] [85] Comp. Delitzsch in his Commentary on the Epistle to the Hebrews , on chap. 1 John 2:17 , p. 94 ff.