Leviticus 14:21
If, however, the person is poor and cannot afford these offerings, he is to take one male lamb as a guilt offering to be waved to make atonement for him, along with a tenth of an ephah of fine flour mixed with olive oil for a grain offering, a log of olive oil,
But if he is poor
The Hebrew word for "poor" here is "דַּל" (dal), which signifies someone who is lowly or lacking in resources. This reflects God's compassion and provision for all individuals, regardless of their economic status. The inclusion of the poor in the sacrificial system underscores the principle that atonement and reconciliation with God are accessible to everyone, not just the wealthy. This provision highlights the equitable nature of God's law and His desire for all to be able to participate in worship and receive forgiveness.

and cannot afford these offerings
The phrase indicates a practical consideration within the Levitical law, acknowledging the financial limitations of some individuals. The Hebrew root "נָסַג" (nasag) implies the inability to reach or attain something. This reflects God's understanding of human limitations and His willingness to meet people where they are. It emphasizes that the heart's intention and obedience are more important than the material value of the offering.

he is to take one male lamb
The male lamb, "כֶּבֶשׂ" (keves), is a significant symbol in the sacrificial system, representing innocence and purity. The lamb as a guilt offering points to the necessity of a substitute to bear the consequences of sin. This foreshadows the ultimate sacrifice of Jesus Christ, the Lamb of God, who takes away the sin of the world (John 1:29). The requirement of a lamb underscores the seriousness of sin and the need for atonement.

as a guilt offering
The Hebrew term "אָשָׁם" (asham) refers to a specific type of offering made for unintentional sins or breaches of faith. This offering acknowledges the individual's guilt and the need for restitution. It highlights the concept of personal responsibility and the importance of making amends, both to God and to others. The guilt offering serves as a reminder of the holiness of God and the need for His people to live in accordance with His standards.

to be waved
The act of waving, "תְּנוּפָה" (tenuphah), involves a ceremonial presentation of the offering before the Lord. This gesture symbolizes the offering being dedicated to God and His acceptance of it. The waving of the offering signifies the worshiper's acknowledgment of God's sovereignty and the desire for His favor. It is an act of submission and reverence, demonstrating the worshiper's reliance on God's grace.

to make atonement for him
Atonement, "כָּפַר" (kaphar), means to cover or reconcile. This concept is central to the sacrificial system, as it provides a means for restoring the relationship between God and humanity. Atonement involves the removal of sin and its consequences, allowing the individual to be in right standing with God. This points to the ultimate atonement made by Christ, who reconciles us to God through His sacrifice.

a tenth of an ephah of fine flour
The "ephah" is a unit of measure, and the "fine flour" represents the best of one's produce, symbolizing purity and dedication. The offering of flour, "סֹלֶת" (solet), mixed with oil, signifies the worshiper's gratitude and dependence on God's provision. It is a reminder of the daily sustenance God provides and the need to honor Him with the firstfruits of our labor.

mixed with olive oil
Olive oil, "שֶׁמֶן" (shemen), is often associated with anointing and the presence of the Holy Spirit. The mixing of oil with the grain offering signifies the consecration and sanctification of the offering. It represents the work of the Holy Spirit in the believer's life, enabling them to live a life pleasing to God. The use of oil highlights the importance of spiritual anointing and empowerment in the worshiper's relationship with God.

as a grain offering
The grain offering, "מִנְחָה" (minchah), is a voluntary act of worship, expressing devotion and thanksgiving to God. It is an acknowledgment of God's provision and a symbol of the worshiper's commitment to live according to His will. The grain offering complements the sacrificial system by emphasizing the importance of gratitude and dedication in the believer's life. It serves as a reminder that worship involves both sacrifice and thanksgiving.

Persons / Places / Events
1. The Leper
The individual who has been cleansed from leprosy and is seeking ritual purification and restoration into the community.

2. The Priest
The mediator who performs the purification rituals and offerings on behalf of the leper.

3. The Tabernacle
The place where the offerings and rituals are conducted, symbolizing God's presence among His people.

4. Offerings
The specific sacrifices and offerings required for the purification process, including a male lamb, fine flour, and olive oil.

5. Atonement
The process of making amends or reparation for sin or impurity, allowing the individual to be reconciled with God and the community.
Teaching Points
God's Provision for the Poor
God makes allowances for those who are financially unable to meet the standard requirements, demonstrating His compassion and understanding of human circumstances.

The Importance of Atonement
Atonement is central to restoring one's relationship with God and the community, underscoring the seriousness of sin and impurity.

Symbolism of the Offerings
Each element of the offering (lamb, flour, oil) has symbolic significance, pointing to the completeness of the atonement process and foreshadowing Christ's ultimate sacrifice.

Community Restoration
The purification process is not just about individual cleansing but also about restoring the person to the community, highlighting the communal aspect of faith.

Christ as the Fulfillment
The Old Testament rituals point forward to Christ, who fulfills the law and provides the ultimate atonement for sin, accessible to all regardless of status.
Bible Study Questions
1. How does Leviticus 14:21 demonstrate God's compassion towards those who are financially disadvantaged?

2. In what ways do the offerings in Leviticus 14:21 foreshadow the ultimate sacrifice of Jesus Christ?

3. How can understanding the concept of atonement in Leviticus help us appreciate the work of Christ in the New Testament?

4. What lessons can we learn about community and restoration from the purification process described in Leviticus 14?

5. How can we apply the principles of compassion and provision for the poor, as seen in Leviticus 14:21, in our church and community today?
Connections to Other Scriptures
Leviticus 5:7-13
Discusses provisions for those who cannot afford the standard offerings, emphasizing God's compassion and provision for the poor.

Luke 2:24
Mary and Joseph offer a pair of doves or two young pigeons, indicating their humble financial status, similar to the provision in Leviticus 14:21.

Hebrews 9:13-14
Compares the purification rituals of the Old Testament with the ultimate purification through Christ's sacrifice, highlighting the fulfillment of the law.
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
The Cleansing of the Leper - Ceremony in the TabernacleJ.A. Macdonald Leviticus 14:10-32
Divine ConsideratenessW. Clarkson Leviticus 14:21-32
People
Aaron, Ephah, Moses
Places
Canaan, Teman
Topics
Able, Afford, Atonement, Best, Can't, Cereal, Deal, Ephah, Fine, Flour, Grain, Guilt, Guilt-offering, He-lamb, However, Insufficient, Lamb, Log, Male, Meal, Meal-offering, Meat, Meat-offering, Mingled, Mixed, Oblation, Offering, Oil, One-tenth, Poor, Present, Reaching, Sin, Suffice, Tenth, Tenth-part, Trespass, Trespass-offering, Wave, Waved, Wave-offering, Wrongdoing
Dictionary of Bible Themes
Leviticus 14:21

     7480   wave offering

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

Leviticus 14:21-22

     4678   pigeon
     5449   poverty, remedies
     5617   measures, liquid

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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