Exegetical and Hermeneutical Commentary of Leviticus 14:7
And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.
7. seven times ] As in Lev 14:27 ; Lev 14:51 and so in Lev 4:6; Lev 4:17, Lev 8:11, Lev 16:14; Lev 16:19; Num 19:4. Cp. 2Ki 5:10 and Art. Number in HDB. iii. specially p. 565.
let go the living bird ] The similarity between the two birds and the two goats brought on the Day of Atonement has been noted by Jewish and Christian commentators; it is necessary to point out the differences. On that Day the high priest officiated; the slain goat was a Sin-Offering, and on the goat that was sent away all the sins of the children of Israel were solemnly laid. The whole service was at the sanctuary, its inner shrine was entered on that day only; and there was no physical contact between the two goats. The two birds brought for the cleansing of the leper were respectively killed and set free outside the camp by an ordinary priest; the blood of the slain bird was not brought near the altar nor treated sacrificially, but applied to the living bird which was let go. The ritual is not markedly Hebraic, but antique in character, and similar to that followed by tribes whose ideas about the removal of impurity are in the most elementary stage. Some parts of it were probably in use among Semites before the age of Moses, as an inheritance from a distant past. The time when these rites were adopted into Israel’s cultus cannot be fixed with certainty; when they became part of that system which requires holiness from the worshippers of a holy God, their significance was spiritualized, and the superstitious beliefs of an earlier age were eliminated, though not entirely forgotten.
We find among primitive peoples that sicknesses are in many cases transferred to a bird or beast which thus becomes a kind of scapegoat (Frazer, G. B. 2 iii. 15 f., 101 f.) or are sent away in boats ( ib. 97 f. Cp. Rob.-Sm. Rel. Sem. 422, Berth. ad loc.).
The Heb. word for ‘cedar’ includes, besides the Lebanon variety, juniper and some sorts of pine; the Gk. has a correspondingly broad significance. The ‘hyssop’ is supposed to be a kind of marjoram; the plant now known as hyssop does not grow in Egypt or Syria. For further details see Dillm. in loc. and Arts. Juniper, Cedar, in HDB. and Enc. Bib.
The cedar is regarded as a sacred tree. Instances of its use are given in Frazer, G. B. 3 49 f., where it is described as Juniperus excelsa.
Fuente: The Cambridge Bible for Schools and Colleges
Seven times – The seal of the covenant, expressed in the number seven (compare Lev 14:9), was renewed in sprinkling him who, during his leprosy, had lived as an outcast. The details of a restoration to health and freedom appear to be well expressed in the whole ceremony. Each of the birds represented the leper. They were to be of a clean kind, because they stood for one of the chosen race. The death-like state of the leper during his exclusion from the camp was expressed by killing one of the birds. The living bird was identified with the slain one by being dipped in his blood mixed with the spring water that figured the process of purification, while the cured leper was identified with the rite by having the same water and blood sprinkled over him. The bird then liberated was a sign that the leper left behind him all the symbols of the death disease and of the remedies associated with it, and was free to enjoy health and social freedom with his kind. Compare Col 2:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 7. Shall let the living bird loose] The Jews teach that wild birds were employed on this occasion, no tame or domestic animal was used. Mr. Ainsworth piously conjectures that the living and dead birds were intended to represent the death and resurrection of Christ, by which an atonement was made to purify the soul from its spiritual leprosy. The bird let loose bears a near analogy to the scapegoat. See Le 16:5-10.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Seven times, to signify his perfect cleansing and restoration to all his former privileges. Compare Lev 4:17.
Into the open field, the place of its former abode, signifying the taking off that restraint which was laid upon the leper, and the liberty which the leper now had to return to his former habitation and conversation with other men.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he shall sprinkle upon him that is to be cleansed from the leprosy seven times,…. With the hyssop fastened to the cedar stick, with the scarlet wool or thread bound about it, dipped into the blood and water in the earthen vessel; to which the psalmist alludes,
Ps 51:7; the Egyptians had a great notion of “hyssop”, as of a purifying nature, and therefore used to eat it with bread, to take off the strength of that d: upon what part of the leper this sprinkling was made is not said; the Targum of Jonathan says, upon the house of his face, that is, upon the vail that was over his face: but in the Misnah e it is said to be on the back of his hand; and so Gersom, though some say it was on his forehead; and sprinkling was typical of Christ’s blood of sprinkling, and of the application of it, and of sharing in all the blessings of it; and this was done seven times, to denote the thorough and perfect cleansing of him, and of every part, every faculty of the soul, and every member of the body, and that from all sin, and the frequent application of it: the last mentioned writer says, at every sprinkling there was a dipping, and that the sense is, that he should sprinkle and dip seven times, as Naaman the Syrian leper did in Jordan; but of the washing of the leper mention is afterwards made:
and shall pronounce him clean; from his leprosy, and so fit for civil and religious conversation, to come into the camp or city, and into the tabernacle;
and shall let the living bird loose into the open field; as a token of the freedom of the leper, and that he was at liberty to go where he pleased: the Misnic doctors say f, when he came to let go the living bird, he did not turn its face neither to the sea, nor to the city, nor to the wilderness, as it is said, “but he shall let go the living bird out of the city into the open field”, as in Le 14:53; the Targum of Jonathan here adds, if the man should be prepared to be smitten with the leprosy again, the live bird may return to his house the same day, and be fit to be eaten, but the slain bird he shall bury in the sight of the leper: some say, if the bird returned ever so many times, it was to be let go again: this may be a figure of the resurrection of Christ from the dead, and of his justification upon it, as the head and representative of his people, and of their free and full discharge from guilt, condemnation, and death, through him, and of his and their being received up into heaven, and whither their hearts should be directed, in affection and thankfulness for their great deliverance and salvation; see 1Ti 3:16.
d Chaeremon apud Porphyr. de Abstinentia, l. 4. sect. 6. e Ut supra. (Misn. Negaim, c. 11. sect. 4.) f Ib. sect. 2.
Fuente: John Gill’s Exposition of the Entire Bible
(7) And he shall sprinkle.Having thus dipped the hyssop fastened to the cedar stick into the blood and water, the priest is to sprinkle with it the back of the hand and the forehead of the patient seven times. The seven times symbolised the complete cleansing. (See Lev. 4:6.) Hence Naaman the leper washed himself seven times in the Jordan (2Ki. 5:10; 2Ki. 5:14).
And shall let the living bird loose.Whereupon the priest not only pronounced the cured man clean and restored to his liberty, but at the same time liberated the bird also. The release of the bird symbolised the freedom restored to the patient, who, like the bird, was now at liberty to go where he liked without any restraint. Because it is here said that the bird is to be let loose into the open field, or, more literally, towards the face of the field, the ancient canons decreed that he who lets it loose must not turn his face towards the sea, wilderness, or city, but towards the field. The cedar wood, the crimson thread, and the hyssop, as well as the bird, if caught again, could be used again in the cleansing of other lepers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
There is somewhat particularly striking in the sevenfold application. It is very plain that the blood of JESUS must be sprinkled on the sinner, as well as shed for the sinner. For an unapplied ransom is no ransom. But wherefore seven times? is it in allusion to the perpetual necessity of it; or is it in reference to the SPIRIT’s continual office? Rev 1:4 . The flight of the living bird into the air, is perhaps, as hath been before observed, a beautiful representation of the ascension of JESUS. But is it not also a lively emblem of the sinner, who being cleansed from the defilement of the leprosy of sin by the blood of CHRIST, is thereby brought into the liberty of the sons of GOD, and henceforth rises in his affections and pursuits towards heaven, whither his Saviour CHRIST is gone before. Col 3:1-3 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Lev 14:7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field.
Ver. 7. And he shall sprinkle. ] This led them to that blood of sprinkling, Heb 12:23-24 applied unto them by that hyssop branch of faith, whereby the heart is purified.
And shall let the living bird loose.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
seven times. Compare Lev 4:6. 2Ki 5:10, 2Ki 5:14. App-10.
pronounce him clean = Hebrew make him clean. Figure of speech Metonymy (of Adjunct) = declare him to be clean.
Fuente: Companion Bible Notes, Appendices and Graphics
sprinkle: Num 19:18, Num 19:19, Isa 52:15, Eze 36:25, Joh 19:34, Heb 9:13, Heb 9:19, Heb 9:21, Heb 10:22, Heb 12:24, 1Pe 1:2, 1Jo 5:6
seven times: Lev 14:51, Lev 4:6, Lev 4:17, Lev 8:11, Lev 16:14, Lev 16:19, 2Ki 5:10, 2Ki 5:14, Psa 51:2, Psa 51:7, Eph 5:26, Eph 5:27
pronounce: Lev 13:13, Lev 13:17
let: Lev 16:22, Dan 9:24, Mic 7:19, Heb 9:26
into the open field: Heb. upon the face of the field
Reciprocal: Exo 12:22 – a bunch Exo 29:20 – sprinkle Lev 16:10 – let him Num 8:7 – Sprinkle
Fuente: The Treasury of Scripture Knowledge
THE LEPERS ARE CLEANSED
The Priest shall pronounce him clean.
Lev 14:7
The leper typified a sinner; the healed leper that sinner repentant and believing; and the cleansed leper the believer in his peace with God, and his freedom of access to Him. Note:
I. There was no cleansing apart from healing; so man cannot have any part in Christ who is not truly repentantis not born of the Spirit.
II. Healing was not cleansing: regeneration is not justification. Be repentance ever so real, we still need the atoning blood. It was the cleansing, not the healing, that gave the leper his freedom of access.
III. The two birds typify our Lords death and resurrection, and also our death and resurrection in Him.As the liberated was free of all the fields of air, so is the believer free for evermore in all the boundlessness of the love of God his Father.
IV. The dipping of the living bird in the others blood symbolises (a) the believers freedom from the curse of the law, and (b) the holiness of this resurrection life: it is consecrated by the blood of Christ.
V. The touching with blood of right ear, and thumb, and the great toe of the right foot gave still further and more solemn emphasis to the same truth; indeed, the mere fact that this lesson is thus taught twice over, is most significant of the absolute surrender which is but our reasonable service.
VI. The oil upon the blood(not the blood upon the oil)typifying that fulness of the Spirit by which alone the consecrated life is possible.
Illustration
(1) Some have not so keen an appreciation of Christs work for them as others, and they are represented by the poor man, who brought as much as he was able to get; but he must also pass through the same routine, for there is but one way for us all.
(2) Only Thou canst cleanse me, O Purity! Only Thou canst touch the foulness of my sin with healing efficacy, stay the mad riot of my blood, bid the hideous impulses depart, restore the torn and bleeding life. I fall at Thy feet. My tears run like rain. I can do nothing but beg for recovery. And at lengthwith what transports of joy!I hear Thy tender words: I will; be thou clean.
(3) Ceremonial uncleanness involves ceremonial guilt, and demands an atonement. So moral impurity involves moral guilt, which requires a propitiation. The uncleanness and the guilt mutually imply each other; yet they are totally distinct, and must be removed by totally different means. The Spirit of God by the truth of Revelation removes moral impurity; the Mediator, by His undertaking for the guilty, relieves him from the consequences of his guilt. The symbols of purification and propitiation come together in the ceremonial connected with the lepers re-entrance into communion with God. The water and the blood meet in the initial sacrifice; the oil and the blood are associated in the final one.
Fuente: Church Pulpit Commentary
Lev 14:7. Into the open field The place of its former abode, signifying the taking off that restraint which was laid upon the leper, and that he was restored to free conversation with his neighbours.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
14:7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall {d} let the living bird loose into the open field.
(d) Signifying that he that was made clean was set free, and restored to the company of others.