Leviticus 14:52
And he shall cleanse the house with the bird's blood, the fresh water, the live bird, the cedar wood, the hyssop, and the scarlet yarn.
And he shall cleanse the house
This phrase refers to the ritual purification of a house that has been afflicted with mold or mildew, considered a form of leprosy in biblical times. The cleansing of the house symbolizes the removal of impurity and sin, reflecting the holiness required by God. This act is part of the broader Levitical laws given to the Israelites to maintain purity and holiness in their community.

with the bird’s blood
The use of bird's blood in the cleansing ritual signifies the necessity of a blood sacrifice for atonement and purification. Blood is a recurring symbol of life and purification throughout the Bible, foreshadowing the ultimate sacrifice of Jesus Christ, whose blood cleanses believers from sin.

the fresh water
Fresh water, or living water, is used in the ritual to symbolize purification and renewal. Water is a powerful symbol in Scripture, representing spiritual cleansing and the life-giving presence of God. In the New Testament, Jesus refers to Himself as the source of living water, offering eternal life to those who believe in Him.

the live bird
The live bird, released after the ritual, represents freedom and the removal of impurity from the house. This act can be seen as a type of Christ, who, after His sacrifice, rose from the dead and ascended to heaven, symbolizing victory over sin and death.

the cedar wood
Cedar wood is known for its durability and resistance to decay, symbolizing incorruptibility and eternal life. In the context of the ritual, it may represent the enduring nature of God's covenant with His people. Cedar wood is also associated with the construction of the Temple, a place of God's presence.

the hyssop
Hyssop is a plant used for sprinkling in purification rituals. It is mentioned in the Passover narrative, where it was used to apply the blood of the lamb to the doorposts, and in Psalm 51, where David asks to be cleansed with hyssop. It symbolizes purification and the application of sacrificial blood for cleansing.

and the scarlet yarn
Scarlet yarn, a vivid red color, represents sin and its consequences, as well as the blood required for atonement. The color scarlet is often associated with sacrifice and redemption in the Bible. In Isaiah 1:18, God promises that though sins are like scarlet, they shall be as white as snow, highlighting the transformative power of divine forgiveness.

Persons / Places / Events
1. Priest
The priest is the central figure in the cleansing process, acting as a mediator between God and the people.

2. House
Represents the dwelling place of the Israelites, which could become unclean due to mold or mildew.

3. Cleansing Ritual
A ceremonial process involving specific elements to purify a house that has been declared unclean.
Teaching Points
Symbolism of Cleansing
The use of blood, water, and other elements symbolizes the thorough cleansing required to remove impurity. This points to the need for spiritual cleansing in our lives through Christ's sacrifice.

Role of the Priest
The priest's role as a mediator foreshadows Christ's role as our High Priest, who intercedes on our behalf and provides ultimate purification from sin.

Importance of Obedience
The detailed instructions for cleansing highlight the importance of obedience to God's commands. In our lives, we are called to follow God's Word diligently.

Community and Holiness
The cleansing of a house reflects the broader call for the community to maintain holiness. As believers, we are to encourage one another in living pure and holy lives.

Spiritual Renewal
Just as the house is cleansed and renewed, we are invited to seek spiritual renewal through repentance and faith in Jesus Christ.
Bible Study Questions
1. How does the role of the priest in Leviticus 14:52 point to the work of Jesus as our High Priest?

2. What do the elements used in the cleansing ritual (bird’s blood, cedar wood, hyssop, scarlet yarn) symbolize in the context of spiritual purification?

3. How can we apply the principle of obedience seen in the cleansing ritual to our daily walk with God?

4. In what ways does the concept of community holiness in Leviticus 14 relate to the New Testament teachings on the body of Christ?

5. How can we seek spiritual renewal in our lives today, drawing from the cleansing practices described in Leviticus 14?
Connections to Other Scriptures
Leviticus 14:4-7
Provides context for the cleansing ritual, detailing the use of two birds, cedar wood, scarlet yarn, and hyssop in the purification process.

Hebrews 9:19-22
Discusses the use of blood in purification rituals, connecting the Old Testament practices to the ultimate sacrifice of Christ.

Psalm 51:7
David's plea for purification with hyssop, symbolizing spiritual cleansing and renewal.
The Cleansing of Sin as Illustrated in the Cleansing of the LeperR.M. Edgar Leviticus 14:1-57
Cleansing the Corrupt HouseW. Clarkson Leviticus 14:33-53
Leprosy in a HouseJ.A. Macdonald Leviticus 14:33-57
House LeprosyJ. A. Seiss, D. D.Leviticus 14:34-57
Leprosy of House and GarmentsH. Macmillan, D. D.Leviticus 14:34-57
The Plague in the HouseJ. Reid Howatt.Leviticus 14:34-57
The Way to Remove the PlagueJ. Cumming, D. D.Leviticus 14:34-57
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Along, Bird, Bird's, Blood, Cedar, Cedarwood, Cedar-wood, Clean, Cleanse, Cleansed, Defilement, Flowing, Fresh, Hyssop, Purge, Red, Running, Scarlet, String, Stuff, Thread, Thus, Wood, Yarn
Dictionary of Bible Themes
Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:33-53

     5340   house

Leviticus 14:34-57

     4839   mildew

Leviticus 14:48-53

     4424   cedar

Leviticus 14:49-53

     4612   birds

Library
November 27. "And the Remnant of the Oil . . . Shall Pour Upon the Head" (Lev. xiv. 18).
"And the remnant of the oil ... shall pour upon the head" (Lev. xiv. 18). In the account of the healing of the Hebrew leper there is a beautiful picture of the touching of his ears, hands and feet, with the redeeming blood and the consecrating oil, as a sign that his powers of understanding, service, and conduct were set apart to God, and divinely endued for the Master's work and will. But after all this, we are significantly told that "the rest of the oil" was to be poured upon his head. The former
Rev. A. B. Simpson—Days of Heaven Upon Earth

The First Stage in the Leper's Cleansing
'And the Lord spake unto Moses, saying, 2. This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 3. And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; 4. Then shall the priest command to take for him that is to be cleansed two birds alive and clean, and cedar-wood, and scarlet, and hyssop: 5. And the priest shall command that one of the birds be killed in an earthen
Alexander Maclaren—Expositions of Holy Scripture

Appendix xv. The Location of Sychar, and the Date of Our Lord's visit to Samaria.
1. The Location of Sychar. Although modern writers are now mostly agreed on this subject, it may be well briefly to put before our readers the facts of the case. Till comparitively lately, the Sychar of St. John iv. was generally as representing the ancient Shechem. The first difficulty here was the name, since Shechem, or even Sichem, could scarcely be identified with Sychar, which is undoubtedly the correct reading. Accordingly, the latter term was represented as one of oppobrium, and derived from
Alfred Edersheim—The Life and Times of Jesus the Messiah

Jesus Sets Out from Judæa for Galilee.
Subdivision B. At Jacob's Well, and at Sychar. ^D John IV. 5-42. ^d 5 So he cometh to a city of Samaria, called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. 6 and Jacob's well was there. [Commentators long made the mistake of supposing that Shechem, now called Nablous, was the town here called Sychar. Sheckem lies a mile and a half west of Jacob's well, while the real Sychar, now called 'Askar, lies scarcely half a mile north of the well. It was a small town, loosely called
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties
J. W. McGarvey—The Four-Fold Gospel

John's First Testimony to Jesus.
(Bethany Beyond Jordan, February, a.d. 27.) ^D John I. 19-34. ^d 19 And this is the witness of John [John had been sent to testify, "and" this is the matter of his testimony], when the Jews [The term "Jews" is used seventy times by John to describe the ruling classes of Judæa] sent unto him [In thus sending an embassy they honored John more than they ever honored Christ. They looked upon John as a priest and Judæan, but upon Jesus as a carpenter and Galilæan. It is probable that
J. W. McGarvey—The Four-Fold Gospel

John the Baptist's Person and Preaching.
(in the Wilderness of Judæa, and on the Banks of the Jordan, Occupying Several Months, Probably a.d. 25 or 26.) ^A Matt. III. 1-12; ^B Mark I. 1-8; ^C Luke III. 1-18. ^b 1 The beginning of the gospel [John begins his Gospel from eternity, where the Word is found coexistent with God. Matthew begins with Jesus, the humanly generated son of Abraham and David, born in the days of Herod the king. Luke begins with the birth of John the Baptist, the Messiah's herald; and Mark begins with the ministry
J. W. McGarvey—The Four-Fold Gospel

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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