Leviticus 14:18
The rest of the oil in his palm, the priest is to put on the head of the one to be cleansed, to make atonement for him before the LORD.
The rest of the oil
In the Hebrew text, the word for "oil" is "שֶׁמֶן" (shemen), which is often associated with anointing and consecration. Oil in the ancient Near Eastern context was a symbol of richness, healing, and the presence of the Holy Spirit. The "rest of the oil" signifies the abundance of God's provision and the overflow of His grace. It is a reminder that God's blessings are not just sufficient but abundant, overflowing into every aspect of life.

in his palm
The Hebrew word for "palm" is "כַּף" (kaph), which can also mean "hand" or "hollow." The palm is a symbol of service and action. In biblical times, the palm was used to hold and offer gifts, symbolizing the priest's role as a mediator between God and man. The act of holding the oil in the palm signifies readiness to serve and the priest's dedication to fulfilling God's commands.

the priest shall put
The Hebrew verb "נָתַן" (natan) means "to give" or "to place." The priest's action of placing the oil is deliberate and intentional, symbolizing the transfer of God's grace and favor. This act is not just a ritual but a divine appointment, where the priest acts as God's representative, imparting His blessings and sanctification upon the individual.

on the head
The head, or "רֹאשׁ" (rosh) in Hebrew, is often seen as the seat of wisdom and authority. Anointing the head signifies a covering of God's protection and the bestowal of honor and dignity. It is a powerful image of God's sovereignty over the individual, marking them as set apart for His purposes.

of the one to be cleansed
The phrase "to be cleansed" comes from the Hebrew "טָהֵר" (taher), meaning "to be pure" or "to be clean." This cleansing is both physical and spiritual, representing the removal of impurity and sin. It is a profound reminder of God's desire for His people to be holy and set apart, reflecting His own holiness.

In this way the priest will make atonement
The concept of "atonement" is captured in the Hebrew word "כָּפַר" (kaphar), meaning "to cover" or "to reconcile." Atonement is central to the sacrificial system, pointing to the ultimate sacrifice of Christ. The priest's role in making atonement foreshadows the work of Jesus, our High Priest, who reconciles us to God through His sacrifice.

for him before the LORD
The phrase "before the LORD" emphasizes the presence of God in the ritual. The Hebrew "לִפְנֵי יְהוָה" (lifnei Yahweh) indicates that the act of atonement is done in the sight of God, underscoring His omnipresence and the importance of living a life that is pleasing to Him. It is a call to live with an awareness of God's constant presence and to seek His approval above all else.

Persons / Places / Events
1. The Priest
A mediator between God and the people, responsible for performing the cleansing rituals and making atonement.

2. The One to be Cleansed
An individual who has been afflicted with a skin disease (often translated as leprosy) and is undergoing the purification process.

3. The LORD
The covenant God of Israel, who provides the means for atonement and restoration.

4. The Oil
Symbolic of the Holy Spirit and anointing, used in the ritual to signify purification and consecration.

5. The Tabernacle
The place where the rituals are performed, representing God's presence among His people.
Teaching Points
The Role of the Priest
The priest acts as a mediator, pointing to Christ as our ultimate High Priest who intercedes for us.

Symbolism of Oil
Oil represents the Holy Spirit's work in cleansing, healing, and consecrating believers for God's service.

Atonement and Restoration
The ritual underscores the need for atonement and the restoration of fellowship with God, fulfilled in Christ.

Holiness and Purity
The cleansing process highlights God's call for His people to be holy and pure, set apart for His purposes.

Community and Worship
The restoration of the cleansed individual to the community and worship life of Israel reflects the importance of communal faith and worship.
Bible Study Questions
1. How does the role of the priest in Leviticus 14:18 foreshadow the work of Jesus as our High Priest?

2. In what ways does the use of oil in the cleansing ritual relate to the work of the Holy Spirit in the life of a believer today?

3. How can understanding the concept of atonement in Leviticus 14:18 deepen our appreciation for Christ's sacrifice?

4. What practical steps can we take to pursue holiness and purity in our daily lives, as reflected in the cleansing rituals of Leviticus?

5. How does the restoration of the cleansed individual to the community challenge us to foster inclusive and supportive faith communities?
Connections to Other Scriptures
Leviticus 8:12
The anointing of Aaron and his sons with oil, signifying their consecration as priests, parallels the use of oil in the cleansing ritual.

James 5:14-15
The anointing with oil in the New Testament for healing and prayer, showing continuity in the use of oil as a symbol of God's presence and power.

Isaiah 61:1
The anointing of the Messiah with the Spirit, highlighting the role of anointing in setting apart and empowering for God's purposes.

Hebrews 9:13-14
The comparison of Old Testament rituals with the cleansing power of Christ's sacrifice, emphasizing the ultimate atonement through Jesus.

1 John 2:20, 27
The anointing of believers with the Holy Spirit, connecting the Old Testament practice to the New Testament reality of spiritual cleansing and empowerment.
Restoration SuggestionsW. Clarkson Leviticus 14:1-20
Thorough PurificationS.R. Aldridge Leviticus 14:1-20
The Cleansing of Sin as Illustrated in the Cleansing of the LeperR.M. Edgar Leviticus 14:1-57
A Sermon to Children on HyssopLeviticus 14:2-32
According to AbilityJ. Parker, D. D.Leviticus 14:2-32
Appropriate Return for the Saviour's Blood-SheddingS. S. ChronicleLeviticus 14:2-32
Blood-Washed ChristiansJ. Spencer.Leviticus 14:2-32
Ceremonies on Recovery of the LeperJ. Cumming, D. D.Leviticus 14:2-32
Christ Can Remove the Root of the Disease of SinLeviticus 14:2-32
Christ is an Almighty DoctorT. De Witt Talmage.Leviticus 14:2-32
Christ the Only HealerThe Church Scholars' MagazineLeviticus 14:2-32
Christian ConsecrationJohn Vaughan.Leviticus 14:2-32
Cleansing the LeperW. Sleigh.Leviticus 14:2-32
Do not Forget the RemedyMemoir of Wm. Marston.Leviticus 14:2-32
Freedom and Exultation of the Restored LifeC. Wadsworth, D. D.Leviticus 14:2-32
LessonsA. Willet, D. D.Leviticus 14:2-32
Provision for the PoorJ. A. Seiss, D. D.Leviticus 14:2-32
The Cured and UncuredT. De Witt Talmage.Leviticus 14:2-32
The LeperA. Willet, D. D.Leviticus 14:2-32
The Leper CleansedJ. A. Seiss, D. D.Leviticus 14:2-32
The Two BirdsS. H. Kellogg, D. D.Leviticus 14:2-32
The Two BirdsT. De Witt Talmage.Leviticus 14:2-32
The Two Birds Considered TypicallyD. Jamison, B. A.Leviticus 14:2-32
Final Rites of ReadmissionW. Clarkson Leviticus 14:10-20
The Cleansing of the Leper - Ceremony in the TabernacleJ.A. Macdonald Leviticus 14:10-32
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Atonement, Behalf, Clean, Cleansed, Free, Oil, Palm, Pour, Priest, Priest's, Putteth, Remainder, Remnant, Rest, Sin
Dictionary of Bible Themes
Leviticus 14:18

     5157   head

Leviticus 14:1-32

     7416   purification

Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:12-18

     5617   measures, liquid

Leviticus 14:13-31

     7444   sin offering

Leviticus 14:14-18

     7328   ceremonies

Leviticus 14:15-18

     4488   oil

Leviticus 14:18-22

     6616   atonement, in OT

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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