Levítico 14

Levítico 14

Chart from recommended resource Jensen's Survey of the OT - used by permission Another Overview Chart of Leviticus - Charles Swindoll A third Overview Chart of Leviticus LEVITICUS THE BOOK OF SANCTIFICATION AND WORSHIP Adapted and modified from C. Swindoll Leviticus 1-17 Leviticus 18-27 The Way to God Access The Walk with God Lifestyle The Approach: Offerings Practical Guidelines The Representative: Priest Chronological Observances The Laws: Cleansing Physically & Spiritually Severe Consequences Verbal promises Ritual for Worship Worshipping a Holy God Practical for Walking Living a Holy Life Location: Mt Sinai for one full year Theme: How sinful humanity can approach and worship a holy God Key Verses: Lev 17:11, 19:2, 20:7-8 Christ in Leviticus: In every sacrifice, every ritual, every feast Time: about 1446BC Chart from recommended resource Jensen's Survey of the OT - used by permission Another Overview Chart of Leviticus - Charles Swindoll A third Overview Chart of Leviticus LEVITICUS THE BOOK OF SANCTIFICATION AND WORSHIP Adapted and modified from C. Swindoll Leviticus 1-17 Leviticus 18-27 The Way to God Access The Walk with God Lifestyle The Approach: Offerings Practical Guidelines The Representative: Priest Chronological Observances The Laws: Cleansing Physically & Spiritually Severe Consequences Verbal promises Ritual for Worship Worshipping a Holy God Practical for Walking Living a Holy Life Location: Mt Sinai for one full year Theme: How sinful humanity can approach and worship a holy God Key Verses: Lev 17:11, 19:2, 20:7-8 Christ in Leviticus: In every sacrifice, every ritual, every feast Time: about 1446BC Key words: Holy - 90x/76v (with forms of the root for holy 152x) more than in any OT book (Lev 2:3, 10; 5:15f; 6:16f, 25-27, 29f; 7:1, 6; 8:9; 10:3, 10, 12f, 17; 11:44-45; 14:13; 16:2-4, 16f, 20, 23f, 27, 32f; 19:2, 8, 24; 20:3, 7, 26; 21:6-8, 22; 22:2-4, 6f, 10, 14-16, 32; 23:2-4, 7f, 20f, 24, 27, 35-37; 24:9; 25:12; 27:9f, 14, 21, 23, 28, 30, 32f); Atonement - 51x/45v - (Lev 1:4; 4:20, 26, 31, 35; 5:6, 10, 13, 16, 18; 6:7, 30; 7:7; 8:15, 34; 9:7; 10:17; 12:7f; 14:18-21, 29, 31, 53; 15:15, 30; 16:6, 10f, 16-18, 24, 27, 30, 32-34; 17:11; 19:22; 23:27f; 25:9) Offering - 326x/199v (Lev 1:2-4, 6, 9f, 13f, 17; 2:1-16; 3:1-3, 5-9, 11f, 14, 16; 4:3, 7f, 10, 14, 18, 20f, 23-26, 28-35; 5:6-8, 15f, 18f; 6:5f, 9f, 12, 14f, 17f, 20f, 23, 25, 30; 7:1f, 5, 7-11, 13-16, 18, 20f, 25, 29f, 32-35, 37f; 8:2, 14, 18, 21, 27-29, 31; 9:2-4, 7f, 10, 12-18, 21f, 24; 10:12-17, 19; 12:6, 8; 14:10, 12-14, 17, 19-22, 24f, 28, 31; 15:15, 30; 16:3, 5f, 9, 11, 15, 24f, 27; 17:4f, 8; 19:5, 21f, 24; 21:6, 21; 22:12, 18, 21-23, 25, 27; 23:8, 12-14, 25, 27, 36-38; 24:7, 9; 27:9, 11) Tent of meeting - 43x/41v (Lev 1:1, 3, 5; 3:2, 8, 13; 4:4f, 7, 14, 16, 18; 6:16, 26, 30; 8:3f, 31, 33, 35; 9:5, 23; 10:7, 9; 12:6; 14:11, 23; 15:14, 29; 16:7, 16f, 20, 23, 33; 17:4ff, 9; 19:21; 24:3) Law - 16x/16v; (Lev 6:9, 14, 25; 7:1, 7, 11, 37; 11:46; 12:7; 13:59; 14:2, 32, 54, 57; 15:32) Sacrifice - 41x/34v; (Lev 3:1, 3, 6, 9; 4:10, 26, 31, 35; 7:11-13, 15-18, 20f, 29, 32, 34, 37; 9:4, 18; 10:14; 17:5, 7f; 19:5; 22:21, 24, 27, 29; 23:19, 37) Anoint - 17x/15v; (Lev 4:3, 5, 16; 6:20, 22; 7:36; 8:2, 10-12, 30; 10:7; 16:32; 21:10, 12) Sin - 111x/90v (Lev 4:2f, 8, 14, 20-29, 32-35; 5:1, 5-13, 15-18; 6:2-4, 17, 25f, 30; 7:7, 37f; 8:2, 14; 9:2f, 7f, 10, 15, 22; 10:16-19; 12:6, 8; 14:13, 19, 22, 31; 15:15, 30; 16:3, 5f, 9, 11, 15f, 21, 25, 27, 30, 34; 19:17, 22; 20:20; 21:21; 22:9; 23:19; 24:15; 25:1, 27; 26:18, 21, 24, 28, 46; 27:34) Iniquity - 10x/8v (Lev 7:18; 16:21f; 19:8; 26:39-41, 43) Death - 17/16v (Lev 16:1; 19:20; 20:2, 4, 9-11, 15f, 27; 24:16f, 21; 27:29) Die - 15x/15v (Lev 7:24; 8:35; 10:2, 6f, 9; 11:39; 15:31; 16:1f, 13; 17:15; 20:20; 22:8f) Blood - 86x/65v (Lev 1:5, 11, 15; 3:2, 8, 13, 17; 4:5-7, 16-18, 25, 30, 34; 5:9; 6:27, 30; 7:2, 14, 26f, 33; 8:15, 19, 23f, 30; 9:9, 12, 18; 10:18; 12:4f, 7; 14:6, 14, 17, 25, 28, 51f; 15:19, 25; 16:14f, 18f, 27; 17:4, 6, 10-12; 18:6, 12f, 17; 19:26; 20:18f; 25:49) Sabbath - 13x/10v (Lev 16:31; 23:3, 11, 15f, 32; 24:8; 25:2, 4, 6) The LORD spoke to Moses - 28x/28v - (Lev 4:1; 5:14; 6:1, 8, 19, 24; 7:22, 28; 8:1; 12:1; 13:1; 14:1; 16:1; 17:1; 18:1; 19:1; 20:1; 21:16; 22:1, 17, 26; 23:9, 23, 26, 33; 24:1, 13; 27:1) Jubilee - 20x/18v (Lev 25:10-13, 15, 28, 30f, 33, 40, 50, 52, 54; 27:17-18, 21, 23-24) Consecrate - 24x/23v - (Lev 6:18, 27; 7:35; 8:10-12, 15, 30; 11:44; 12:4; 16:19; 20:7; 21:8, 10; 25:10; 27:14-19, 22, 2) Covenant - 10x/8v (Lev 2:13; 24:8; 26:9, 15, 25, 42, 44f) Fat - 52x/33v (Lev 3:3f, 9f, 14-17; 4:8f, 19, 26, 31, 35; 6:12; 7:3f, 23-25, 30f, 33; 8:16, 25f; 9:10, 19f, 24; 10:15; 16:25; 17:6) Leviticus 14:1 Then the LORD spoke to Moses, saying, Don't miss the repeated refrain - "Then the LORD spoke..." = 23 times this echoes throughout Leviticus. Lev 4:1; 5:14; 6:1, 8, 19, 24; 7:22, 28; 8:1; 12:1; 13:1; 14:1; 17:1; 18:1; 19:1; 20:1; 21:16; 22:1, 17, 26; 23:9; 24:1, 13. Moses clearly wrote the book of Leviticus. Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, THE LAW OF LEPROSY Key words in Lev 14 Offering - This word is found 26x in 13 verses. Scarlet - 5x in 5v - Lev 14:4, 6, 49, 51, 52 Hyssop - 5x in 5v - Lev 14:4, 6, 49, 51, 52 Clean - 26x in 22v Water - 7x in 7v Leper/Leprosy/Leprous - 10x in 9v Gordon Wenham outlines Leviticus 14 Ritual Cleansing after Cure of Serious Skin Disease (Lev 14:2-32) Rituals outside the Camp (Lev 14:2-9) Rituals inside the Court of the Tabernacle (Lev 14:10-32) The Infections of Houses (Lev 14:33-53) (The Book of Leviticus New International Commentary on the Old Testament- Gordon J. Wenham-recommended resource) TODAY IN THE WORD (Moody Bible) - Leviticus 14:1-57 - Let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God. - 2 Corinthians 7:1 - What exactly is the hyssop plant mentioned in today’s reading? It is difficult to answer this question precisely, because hyssop is not a specific term. One type of hyssop is a small, hardy shrub. Another is an herb from the basil family, somewhat bitter and mint-flavored. Tourists to Israel are purportedly sold this “hyssop” in small jars, though since it is a protected plant in Israel the jars frequently contain a blend of other Mediterranean herbs. It has also been suggested that hyssop is actually the caper plant, a green, rock-climbing vine that is said to have cleansing properties. In any case, the hyssop plant in the Bible symbolized spiritual purification (cf. Ps. 51:7; Heb. 9:19). The cleansing sequence in today’s reading involved two components. In the first part, conducted outside the camp, a priest examined the infected person and pronounced him clean. The follow-up ceremony involved sprinkled blood, hyssop, cedar, and scarlet yarn, all symbols of cleansing and forgiveness. One bird was sacrificed and one set free (like the scapegoat). In the second part, done inside the camp, the healed person shaved, washed, and offered sacrifices, signifying renewed fellowship with God. As we also saw during the priests’ ordination, certain body parts were anointed to symbolize renewed commitment to worshiping and serving the Lord. As we have mentioned previously, it might be better to translate “atonement” simply as “purification” in this passage. After all, to have a disease was not a sin, and in the similar ceremony for cleansing a house from mildew it is difficult to see theologically how “atonement” could be necessary or even possible. TODAY ALONG THE WAY - Reading through passages on skin disease and mildew may not seem like a very helpful devotional activity! Yet these chapters are part of an important thread that runs through the Bible on purity, consecration, and being clean. Leon Hyatt - Commentary on Leviticus 14:1-32 This MESSAGE deals with a person who was healed of tsaraath. It is obvious from this MESSAGE that cleansing was not for the purpose of healing. Cleansing was not performed until after the person already had been healed of the disease (v. 3). This fact is further evidence that the ceremonies of clean and unclean were not for medical purposes. Their purpose was to teach moral lessons. Since tsaraath symbolized sin, healing of tsaraath symbolized removing sin from the person’s life by forgiveness. Then cleansing symbolized the removal of the effects of sin from the believer’s life. The cleansing ceremonies did not represent the removal of the sin itself. Removing sin from a person was and is accomplished only by the grace of God. It comes from faith alone, not from any amount of works or any amount of time. The cleansing ceremonies represented removing the ugly effects sin had left on the forgiven sinner’s life. Forgiveness of sin came immediately on entering into covenant with Jehovah, but overcoming the effects of sin took time, personal effort, and God’s power. Cleansing ceremonies were required after a person became unclean by contact with an unclean creatures (see comments on Lev. 11:25-28,32,40 in MESSAGE 14). They were also required after a woman recuperated from giving birth to a child (see comments on Lev. 12:2-8 in MESSAGE 15). They were also required after a person was healed from tsaraath. The ceremonies for cleansing after a person was healed of tsaraath were more elaborate, and they help us to understand more fully the significance of cleansing. Introductory note (Lev 14:1) And Jehovah spoke to Moses, saying. This verse introduces a new message from Jehovah. It was addressed only to Moses, rather than to Moses and Aaron. It probably was delivered on the fifth day of the seven days of fillings that were part of the hallowing ceremonies for Aaron and his sons William MacDonald Notes on Leviticus 14 - Here is given the ritual for cleansing a leper after he had been healed: He was first inspected by the priest outside the camp (Lev 14:1-3). If healed, he offered two birds, with cedar wood, scarlet, and hyssop (Lev 14:4). The cedar wood and the hyssop, coining from a lofty tree and a lowly plant, picture the judgment of God on all men and on all that the world contains, from the highest to the lowest things. Scarlet is associated with sins in Isaiah 1:18, so the thought here may be of God’s judgment on sins. One bird was killed over running water, and the other was dipped in the blood of the slain bird (Lev 14:6). The cleansed leper was sprinkled with the blood seven times and pronounced clean. Then the living bird was .allowed to go free (Lev 14:7). Leprosy is a type of sin in many ways. It rendered a man unclean, it excluded him from the camp of God and the people of God, it made the victim miserable, etc. This is why there needed to be an application of blood (the blood of Christ) and the running water (the Holy Spirit’s regenerating work) in the cleansing of a leper. When a sinner turns to the Lord in repentance today, the death and resurrection of Christ (pictured by the two birds) is reckoned to his account. The blood is applied through the power of the Spirit and, in God’s sight, the person is clean. The cleansed leper washed his clothes, shaved off his hair, and washed his body (Lev 14:8). Then he was allowed to enter the camp, but he could not enter his own tent for seven more days. Seven days later he again washed and shaved and was pronounced clean (Lev 14:9). On the eighth clay, he brought offerings to the Lord (Lev 14:10, 11): a trespass offering (Lev 14:12-18); a sin offering (Lev 14:19); a burnt offering (Lev 14:20). If the cleansed leper was too poor to bring all the required animals, then he was permitted to bring turtledoves and young pigeons for a sin offering and a burnt offering, but he still had to bring the lamb for the trespass offering (Lev 14:21-32). A meal offering accompanied the trespass, sin, and burnt offerings in each instance. Laws for the detection of leprosy in a house are given in Lev 14:33-55. These would apply when the people finally reached Canaan and dwelt in permanent houses rather than in tents. Leprosy in a house was probably some son of fungus, mildew, or dry rot. The Lord made provision for the house to be emptied before the priest went, in so that the contents need not become unclean or be quarantined (Lev 14:36, 38). At first only the affected stones in a house were removed. But if the leprosy continued to break out, the house was destroyed (Lev 14:19-45). In the event that the leprosy was arrested in the house, the priest followed a ritual of cleansing similar to that for a leper (Lev 14:48-51). Lev 14:54-57 summarize Lev 13 and Lev 14. Leviticus 14:2 "This shall be the law of the leper in the day of his cleansing. Now he shall be brought to the priest, law: Lev 14:54-57 13:59 Mt 8:2-4; Mk 1:40-44; Lk 5:12-14; 17:14 Leviticus 14 Resources - Multiple sermons and commentaries In depth commentaries in Synoptic Gospels where Jesus healed a leper - Luke 5:12-17+, Mark 1:40-44+, Matthew 8:1-4+. cf Luke 17:12-19+, NET Note on Now he shall be brought to the priest - The alternative rendering, “when it is reported to the priest” may be better in light of the fact that the priest had to go outside the camp. Since he or she had been declared “unclean” by a priest (Lev 13:3) and was, therefore, required to remain outside the camp (13:46), the formerly diseased person could not reenter the camp until he or she had been declared “clean” by a priest (cf. Lev 13:6 for “declaring clean.”). See especially J. Milgrom, Leviticus (AB), 1:831, who supports this rendering both here and in Lev 13:2 and 9. B. A. Levine, however, prefers the rendering in the text (Leviticus [JPSTC], 76 and 85). It is the most natural meaning of the verb (i.e., “to be brought” from בּוֹא [bo’, “to come”] in the Hophal stem, which means “to be brought” in all other occurrences in Leviticus other than 13:2, 9, and 14:2; see only 6:30; 10:18; 11:32; and 16:27), it suits the context well in 13:2, and the rendering “to be brought” is supported by 13:7b, “he shall show himself to the priest a second time.” Although it is true that the priest needed to go outside the camp to examine such a person, the person still needed to “be brought” to the priest there. The translation of vv. 2–3 employed here suggests that v. 2 introduces the proceeding and then v. 3 goes on to describe the specific details of the examination and purification.