Leviticus 14:29
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 his palm
In the ancient Hebrew context, oil was a symbol of consecration and sanctification. The Hebrew word for oil, "shemen," often signifies richness and blessing. The oil in the priest's palm represents the abundance of God's provision and the anointing of the Holy Spirit. This act of using the remaining oil signifies that God's grace is not only sufficient but overflowing, emphasizing the completeness of the cleansing process.

the priest shall put on the head
The priest, acting as a mediator between God and man, places the oil on the head of the one being cleansed. This act is deeply symbolic, as the head represents the whole person. In Hebrew tradition, anointing the head signifies a transfer of holiness and a setting apart for God's purposes. The priest's role here is crucial, as it underscores the necessity of a divinely appointed mediator in the process of atonement and purification.

of the one to be cleansed
The phrase "to be cleansed" indicates a person who has been afflicted by a condition that rendered them ceremonially unclean, such as leprosy. In the broader biblical narrative, leprosy is often seen as a metaphor for sin, which separates individuals from the community and from God. The cleansing process is not merely physical but spiritual, symbolizing the restoration of the individual to both community and divine fellowship.

to make atonement for him
Atonement, from the Hebrew "kaphar," means to cover or to reconcile. This act of atonement is central to the sacrificial system, pointing forward to the ultimate atonement made by Christ. The oil, as a symbol of the Holy Spirit, plays a role in this reconciliation, highlighting the necessity of divine intervention for true cleansing and forgiveness. It is a reminder that atonement is a gift from God, not something that can be earned by human effort.

before the LORD
The phrase "before the LORD" emphasizes the presence and authority of God in the cleansing process. It is a reminder that all acts of worship and purification are ultimately directed towards God and occur under His watchful eye. This underscores the holiness of the ritual and the seriousness of approaching God with a pure heart. It also reflects the biblical truth that true cleansing and atonement can only occur in the presence of the LORD, who is the source of all holiness and forgiveness.

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 healed from a skin disease, such 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 Tabernacle
The place where the rituals and sacrifices were performed, symbolizing God's presence among His people.

5. The Oil
Used in the ritual as a symbol of consecration and the Holy Spirit's work in sanctification.
Teaching Points
Symbolism of Oil
Oil in the Bible often symbolizes the Holy Spirit. In this passage, it represents the cleansing and consecration of the individual, pointing to the work of the Holy Spirit in the believer's life.

Role of the Priest
The priest acts as a mediator, foreshadowing Christ, our High Priest, who makes atonement for us. This highlights the importance of Jesus' intercessory role in our spiritual cleansing.

Atonement and Restoration
The ritual signifies not only physical healing but also spiritual restoration and acceptance back into the community, reminding us of the comprehensive nature of God’s salvation.

Holiness and Community
The cleansing process underscores the importance of holiness and purity in the community of believers, encouraging us to pursue personal and communal sanctification.

God’s Provision for Cleansing
The detailed instructions for cleansing reflect God’s provision and care for His people, reminding us of His desire for our wholeness and purity.
Bible Study Questions
1. How does the role of the priest in Leviticus 14:29 point to the work of Jesus as our High Priest, and how can this understanding deepen our appreciation for His atoning work?

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

3. How can the process of atonement and restoration in Leviticus 14:29 inspire us to seek reconciliation and healing in our relationships within the church community?

4. What does the detailed nature of the cleansing ritual teach us about God’s character and His expectations for holiness among His people?

5. How can we apply the principles of cleansing and consecration from Leviticus 14:29 to our daily walk with God, ensuring that we remain spiritually pure and set apart for His purposes?
Connections to Other Scriptures
Leviticus 8:12
The anointing of Aaron and his sons with oil, signifying their consecration to God’s service, 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 healing and sanctifying work.

1 John 2:20, 27
The anointing from the Holy One, which teaches and abides in believers, reflecting the spiritual significance of anointing.

Hebrews 9:13-14
The comparison of Old Testament purification rituals with the cleansing power of Christ’s blood, highlighting the ultimate atonement through Jesus.

Psalm 133:2
The imagery of oil running down Aaron’s beard, symbolizing unity and blessing, relates to the communal and spiritual aspects of anointing.
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
Atonement, Behalf, Clean, Cleansed, Moreover, Oil, Palm, Priest, Priest's, Remainder, Remnant, Rest, Sin
Dictionary of Bible Themes
Leviticus 14:29

     5157   head

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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