Leviticus 14:19
Then the priest is to sacrifice the sin offering and make atonement for the one to be cleansed from his uncleanness. After that, the priest shall slaughter the burnt offering
Then the priest
The role of the priest in ancient Israel was pivotal, serving as a mediator between God and the people. The Hebrew word for priest, "kohen," signifies one who is set apart for sacred duties. In the context of Leviticus, the priest's actions are not merely ritualistic but deeply spiritual, symbolizing the bridge between humanity and the divine. The priest's involvement underscores the necessity of divine intervention in the process of purification and reconciliation with God.

is to offer the sin offering
The "sin offering," or "chatat" in Hebrew, was a crucial aspect of the sacrificial system, designed to atone for unintentional sins and cleanse the individual from impurity. This offering highlights the seriousness of sin and the need for a sacrificial substitute to restore the sinner to a state of holiness. The sin offering points forward to the ultimate sacrifice of Jesus Christ, who bore the sins of humanity, fulfilling the law and providing eternal atonement.

and make atonement
The concept of "atonement," derived from the Hebrew word "kaphar," meaning to cover or to reconcile, is central to the theology of Leviticus. Atonement involves the removal of sin's barrier between God and man, allowing for restored fellowship. This act of atonement by the priest foreshadows the redemptive work of Christ, who, as our High Priest, made the ultimate atonement through His death and resurrection.

for the one to be cleansed
The cleansing process in Leviticus is both physical and spiritual, symbolizing the comprehensive nature of God's redemption. The Hebrew term "taher" implies purification and sanctification, reflecting God's desire for His people to be holy as He is holy. This cleansing is a precursor to the New Testament teaching of sanctification, where believers are continually cleansed and made holy through the work of the Holy Spirit.

from his uncleanness
"Uncleanness," or "tumah" in Hebrew, represents a state of impurity that separates individuals from the community and from God. In Levitical law, uncleanness could result from various sources, including disease, sin, or contact with death. The removal of uncleanness is essential for restoring one's relationship with God and the community, illustrating the transformative power of God's grace in overcoming the defilement of sin.

After that, the priest shall slaughter the burnt offering
The "burnt offering," known as "olah" in Hebrew, signifies complete dedication and surrender to God. Unlike other offerings, the burnt offering was entirely consumed by fire, symbolizing the total devotion required of the worshiper. This act of sacrifice points to the ultimate sacrifice of Christ, who offered Himself wholly to God on our behalf. The sequence of offerings in this verse reflects the progression from atonement and cleansing to consecration and worship, encapsulating the journey of faith for every believer.

Persons / Places / Events
1. Priest
The priest plays a central role in the purification process, acting as a mediator between the unclean person and God. In Leviticus 14, the priest is responsible for performing the rituals that declare a person clean.

2. Cleansed Person
This refers to the individual who has been healed of a skin disease and is undergoing the purification process to be reintegrated into the community and worship life of Israel.

3. Levitical Law
The context of this verse is within the Levitical laws, which were given to the Israelites to maintain holiness and purity in their community.
Teaching Points
The Role of the Priest as Mediator
The priest's role in Leviticus 14:19 highlights the need for a mediator in the process of purification. This foreshadows the ultimate mediation of Christ, who intercedes on our behalf.

The Importance of Ritual Purity
The detailed rituals underscore the importance of holiness and purity in the life of God's people. It reminds us of the need for spiritual cleanliness in our walk with God.

Symbolism of Sacrifice
The sacrifices offered in the purification process symbolize the cost of sin and the need for atonement. This points to the ultimate sacrifice of Jesus, who cleanses us from all unrighteousness.

Restoration to Community
The cleansing process allows the individual to be restored to the community, emphasizing the value of fellowship and the communal aspect of worship.

Spiritual Cleansing through Christ
While the Old Testament rituals were external, they point to the internal cleansing that Christ provides, transforming our hearts and lives.
Bible Study Questions
1. How does the role of the priest in Leviticus 14:19 compare to the role of Jesus as our High Priest in the New Testament?

2. In what ways do the purification rituals in Leviticus 14 highlight the seriousness of sin and the need for atonement?

3. How can we apply the principles of ritual purity and holiness in our daily lives as Christians today?

4. What does the restoration of the cleansed person to the community teach us about the importance of fellowship and reconciliation?

5. How does the cleansing power of Christ, as described in Hebrews 9:13-14, fulfill and surpass the purification rituals of the Old Testament?
Connections to Other Scriptures
Leviticus 13
This chapter provides the background on the laws concerning skin diseases and the role of the priest in diagnosing and declaring someone clean or unclean.

Hebrews 9:13-14
This passage in the New Testament draws a parallel between the Old Testament purification rituals and the cleansing power of Christ's sacrifice, emphasizing the superiority of Christ's atonement.

Mark 1:40-45
This New Testament account of Jesus healing a leper shows the fulfillment of the Levitical law in Christ, who has the power to cleanse and restore.
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
Afterward, Afterwards, Atonement, Burned, Burnt, Burnt-offering, Clean, Cleansed, Condition, Death, Kill, Offer, Offering, Priest, Sacrifice, Sin, Sin-offering, Slaughter, Unclean, Uncleanness
Dictionary of Bible Themes
Leviticus 14:1-32

     7416   purification

Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:13-31

     7444   sin offering

Leviticus 14:18-22

     6616   atonement, in OT

Leviticus 14:19-32

     6648   expiation

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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