Leviticus 14:28
The priest shall also put some of the oil in his palm on the right earlobe of the one to be cleansed, on the thumb of his right hand, and on the big toe of his right foot--on the same places as the blood of the guilt offering.
The priest shall also put some of the oil in his hand
In the ancient Hebrew context, the role of the priest was central to the spiritual and communal life of Israel. The priest acted as a mediator between God and the people, and his actions were symbolic of divine intervention and blessing. The oil, often a symbol of the Holy Spirit, represents anointing and consecration. The act of placing oil in his hand signifies preparation and readiness to impart God's grace and healing.

on the lobe of the right ear of the one to be cleansed
The right ear lobe symbolizes the ability to hear and obey God's word. In Hebrew culture, the right side often represented strength and favor. By anointing the ear, the priest symbolically dedicates the person's hearing to God, ensuring that they are attentive to His commandments and guidance. This act signifies a renewal of the individual's commitment to listen to and follow God's will.

on the thumb of his right hand
The thumb is essential for grasping and holding, symbolizing action and work. Anointing the right thumb signifies the consecration of the person's actions and deeds to God. It is a call to engage in righteous and holy work, serving God and others with integrity and purpose. This act reminds the cleansed individual that their hands are to be instruments of God's love and service.

and on the big toe of his right foot
The big toe is crucial for balance and movement, representing the person's walk and journey in life. Anointing the right big toe signifies the dedication of one's path to God. It is a reminder to walk in righteousness and to follow the path that God has set. This act symbolizes a commitment to live a life that is pleasing to God, walking in His ways and avoiding the paths of sin.

on the blood of the guilt offering
The guilt offering, or "asham" in Hebrew, was a sacrifice made for atonement of unintentional sins or sins requiring restitution. The presence of blood signifies purification and forgiveness. By placing the oil on the blood, the priest emphasizes the completeness of the cleansing process. It highlights the necessity of both atonement (through the blood) and consecration (through the oil) for the individual to be fully restored to the community and to God. This act underscores the profound truth that forgiveness and sanctification are both essential aspects of the believer's relationship with God.

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

2. The One to be Cleansed
An individual who has been healed from a skin disease, seeking ritual purification to re-enter the community.

3. The Right Ear, Thumb, and Big Toe
Specific body parts symbolically anointed to signify complete cleansing and dedication to God.

4. The Guilt Offering
A sacrificial offering made to atone for sin and restore the individual to a state of ritual purity.

5. The Oil and Blood
Elements used in the ritual, symbolizing the Holy Spirit (oil) and atonement (blood).
Teaching Points
Symbolism of Anointing
The anointing of the ear, thumb, and toe represents the need for our hearing, actions, and walk to be consecrated to God. This calls us to live lives that are attentive to God's voice, active in His service, and walking in His ways.

Holistic Cleansing
The ritual emphasizes that cleansing and dedication to God involve the whole person. In our spiritual lives, we must seek comprehensive purity and dedication, not just in isolated areas.

Role of the Priest
The priest's role as a mediator foreshadows Christ's ultimate priesthood. Just as the priest facilitated cleansing, Jesus facilitates our spiritual cleansing and reconciliation with God.

Importance of Rituals
While the specific rituals of Leviticus are not practiced today, they remind us of the importance of intentional acts of worship and dedication in our spiritual lives.

Integration of Blood and Oil
The combination of blood and oil in the ritual signifies the necessity of both atonement and the Holy Spirit's work in our lives. We are called to embrace both forgiveness through Christ's sacrifice and empowerment through the Spirit.
Bible Study Questions
1. How does the anointing of the ear, thumb, and toe in Leviticus 14:28 relate to our daily walk with God today?

2. In what ways does the role of the priest in Leviticus point to the work of Jesus as our High Priest?

3. How can we apply the concept of holistic cleansing in our spiritual lives, ensuring that all aspects are dedicated to God?

4. What are some modern "rituals" or practices that can help us maintain a sense of spiritual purity and dedication?

5. How do the elements of blood and oil in the cleansing ritual reflect the dual aspects of atonement and empowerment in the New Testament?
Connections to Other Scriptures
Exodus 29:20
The consecration of Aaron and his sons, where blood is applied to the same parts of the body, signifying dedication to God's service.

Isaiah 61:1
The anointing of the Spirit, which parallels the use of oil in consecration and healing.

Hebrews 9:22
The necessity of blood for purification, connecting the Old Testament rituals to the ultimate sacrifice of Christ.

1 John 1:7
The cleansing power of Jesus' blood, which purifies us from all sin, reflecting the symbolism in Leviticus.
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
Big, Blood, Clean, Cleansed, Ear, Foot, Guilt, Guilt-offering, Lobe, Offering, Oil, Palm, Places, Point, Priest, Thumb, Tip, Toe, Trespass, Trespass-offering, Wrongdoing
Dictionary of Bible Themes
Leviticus 14:28

     5192   thumbs

Leviticus 14:1-32

     7416   purification

Leviticus 14:1-57

     7340   clean and unclean

Leviticus 14:13-31

     7444   sin offering

Leviticus 14:19-32

     6648   expiation

Leviticus 14:24-29

     4488   oil

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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