Leviticus Chapter 14

Rituals on the Cleansing of a Leper

A. The First Seven Days of the Ritual Performed Upon the Cleansing of a Leper

(Leviticus 14:1–3) The Examination of the Leper

“And the LORD spake unto Moses, saying, This shall be the law of the leper in the day of his cleansing: He shall be brought unto the priest: 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;”

When it was believed that a man was healed of leprosy, he was not permitted to approach the tabernacle himself. The priest had to go outside the camp to where the lepers lived, showing that this disease separated a person from the congregation and the presence of God. The priest’s going out to meet the one who was healed demonstrates God’s mercy in condescending to meet the sinner where he is. This act beautifully foreshadows how Jesus Christ, our Great High Priest, came “to seek and to save that which was lost.”

The term “leprosy” in the Old Testament was a broad one, encompassing not only the modern disease known as Hansen’s Disease, but also a variety of serious skin conditions. The priest was to examine the individual according to the diagnostic procedures established in Leviticus 13. Only when the signs of the disease were gone could the priest declare the man clean. This emphasizes that cleansing was not achieved through human effort, but was a divine act verified by the priestly authority.

(Leviticus 14:4–7) The Two Birds: One Sacrificed, One Set Free

“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: And the priest shall command that one of the birds be killed in an earthen vessel over running water: As for the living bird, he shall take it, and the cedar wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water: 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.”

This ceremony was not for healing the leper but for restoring one who had already been healed to fellowship within the covenant community. The use of two clean birds, cedar wood, scarlet yarn, and hyssop creates a vivid picture rich in symbolism. The priest, still outside the camp, was to perform this ritual away from the tabernacle, illustrating how sin and uncleanness must be dealt with before access to God can be restored.

Cedar wood was known for its resistance to decay and disease, making it a fitting emblem of preservation and incorruption. The scarlet thread, likely yarn rather than cloth, recalls the scarlet thread used in the construction of the tabernacle (Exodus 25:4; 26:1, 31). Its crimson color symbolizes blood and sacrifice. Hyssop, a plant commonly used for purification (Exodus 12:22; Numbers 19:18), was the tool used to sprinkle blood or water. King David used this same imagery in his prayer for cleansing: “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow” (Psalm 51:7).

One bird was slain in an earthen vessel over “running water,” literally “living water.” This was water from a flowing spring or stream, symbolizing purity and life. The bird’s blood was mingled with the living water, a picture of both death and life united in the cleansing process. The earthen vessel, fragile and common, represents the humanity of Christ, who “was made flesh” and offered Himself through death to bring cleansing to man.

The living bird, along with the cedar, scarlet, and hyssop, was dipped into the blood-water mixture. As the priest held this assemblage, he sprinkled the blood seven times upon the cleansed leper, the number seven representing completeness and divine perfection. Then, bearing the mark of sacrifice, the living bird was set free into the open field, ascending into the heavens and disappearing from sight.

This entire ritual was a prophetic type of the redemptive work of Jesus Christ. The parallels are striking:

• Christ was sacrificed “without the camp” (Hebrews 13:11–13), just as the bird was slain outside the camp.

• Christ, the Man from heaven (John 3:13; 6:38), took on an earthen vessel in His incarnation.

• His death was associated with both blood and water, as seen when “one of the soldiers with a spear pierced His side, and forthwith came there out blood and water” (John 19:34–35).

• Scarlet was associated with His humiliation, for “they stripped Him, and put on Him a scarlet robe” (Matthew 27:28).

• The wood of the cross (John 19:17–18) and the hyssop used to raise the sponge to His mouth (John 19:29) also appear in the imagery.

• Though slain, He lives—bearing the marks of His death (John 20:27)—and has ascended into heaven, out of sight (Acts 1:9).

The living bird set free thus represents both the resurrected Christ and the believer who has been cleansed and set free from sin. The sinner, once dead in trespasses and sins, now shares in the life and liberty of the risen Lord. The leper’s cleansing is therefore a vivid portrayal of salvation itself—death, substitution, cleansing, and new life through the sacrifice of Christ.

A. The First Seven Days of the Ritual Performed Upon the Cleansing of a Leper

(Leviticus 14:8–9) The Cleansing of the Leper’s Body

“He that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days. But it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off: and he shall wash his clothes, also he shall wash his flesh in water, and he shall be clean.”

After the ritual of the two birds, the one who had been healed of leprosy was commanded to take further personal action toward cleansing. He was to wash his clothes, shave off all his hair, and bathe in water. This act symbolized a complete and total cleansing, showing that every trace of impurity had to be removed. Only after this would he be permitted to reenter the camp of Israel, though he was still required to remain outside his own tent for seven days.

This public week-long period served both practical and spiritual purposes. It allowed the congregation to witness that the person was truly healed and no longer contagious, removing any suspicion or fear within the community. It also symbolized the gradual restoration of fellowship — first with the nation, and later, after the completion of all purification rites, with God Himself in the sanctuary. Though being kept outside his tent was uncomfortable, it affirmed publicly that his cleansing was authentic and complete.

The shaving of all hair, including the head, beard, and eyebrows, was a thorough and symbolic act. It demonstrated both the removal of all remnants of the disease and a type of spiritual renewal. As Matthew Poole notes, this shaving was done partly to reveal the man’s perfect soundness, partly to prevent any remaining corruption from spreading, and partly to signify the putting away of old defilement and beginning anew.

At the end of the seven days, the man was to repeat the process entirely — shaving all his hair again, washing his clothes once more, and bathing in water. This second cleansing reinforced the complete nature of his restoration. The repetition also prefigures the principle of sanctification in the believer’s life: though cleansing begins once through justification, continual washing by the Word and the Spirit is necessary for maintaining fellowship with God.

The image of a man shaved, washed, and renewed evokes the idea of being “born again.” Just as a newborn infant emerges without hair and with pure skin, so the restored leper began a new phase of life, clean and undefiled. The Apostle Paul expresses this transformation clearly: “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (2 Corinthians 5:17).

This cleansing not only removed the outward defilement of the disease but also typified the inward cleansing that comes through the redemptive work of Christ. As the leper was made new in appearance, so the believer is made new in spirit, washed and sanctified by “the washing of water by the word” (Ephesians 5:26). Thus, every detail in this ritual pointed to God’s perfect and complete work of purification through His Son.

B. The Eighth Day Ritual Upon the Cleansing of a Leper

(Leviticus 14:10–11) Presentation at the Tabernacle

“And on the eighth day he shall take two he lambs without blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour for a meat offering, mingled with oil, and one log of oil: And the priest that maketh him clean shall present the man that is to be made clean, and those things, before the LORD, at the door of the tabernacle of the congregation.”

On the eighth day, the man who had been healed of leprosy was finally brought to the door of the tabernacle to be formally restored before the LORD. He was to bring with him three lambs — two male lambs and one female lamb — all without blemish, as well as a grain offering consisting of three-tenths of an ephah of fine flour mingled with oil, and a log of oil. This was a significant and costly offering, especially for someone who had lived as a leper, separated from the community and deprived of work or income. Therefore, later in the chapter (Leviticus 14:21–32), God made provision for the poor to offer a reduced sacrifice, demonstrating His compassion and fairness.

The ephah was a Hebrew measure for dry goods. Three-tenths of an ephah likely amounted to between five and twenty pounds of fine flour. The log of oil, about one-third of a liter or roughly ten ounces, was a liquid measure used for the accompanying offerings. These exact quantities were part of a precise ritual system, designed by God to reflect order, purity, and completeness in worship.

The text specifies that the priest “who maketh him clean” was to present the man and his offerings before the LORD. This phrase does not mean that the priest had the power to heal or to cleanse sin; rather, it was the priest’s responsibility to verify, according to God’s revealed Word, that the leper was indeed cleansed. The priest could declare a man clean or unclean, but only God Himself could truly heal or forgive. In this sense, the priest’s authority was declarative, not creative — a principle that remains true in spiritual leadership today. Ministers and pastors cannot make men righteous, but they can declare righteousness or condemnation based upon the revealed truth of Scripture and the fruit of a person’s life.

The leper, already declared clean, was still required to bring sacrifices and offerings. Though his body was healed, spiritual reconciliation still required atonement. These offerings prefigured the perfect cleansing that would come through the Messiah. The ceremony demonstrated that restored fellowship with God was not based merely on physical healing or outward change but required a blood sacrifice — a foreshadowing of Christ’s atoning work.

The progression of the leper’s journey is significant: he began outside the camp (Leviticus 14:3), was permitted back within the camp (Leviticus 14:8), and now, on the eighth day, stood at the very entrance of the tabernacle. This movement symbolizes the full restoration of fellowship — from separation due to sin, to reconciliation through atonement, to communion with God at His dwelling place. As Rooker notes, this movement depicts the complete restoration of the individual to both the covenant community and the presence of the LORD.

(Leviticus 14:12–14) One Male Lamb as a Trespass Offering; the Application of the Blood

“And the priest shall take one he lamb, and offer him for a trespass offering, and the log of oil, and wave them for a wave offering before the LORD: And he shall slay the lamb in the place where he shall kill the sin offering and the burnt offering, in the holy place: for as the sin offering is the priest’s, so is the trespass offering: it is most holy: And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.”

The first lamb was offered as a trespass offering, as prescribed in Leviticus chapters 5 and 7. The priest took both the lamb and the log of oil and waved them before the LORD as a wave offering. This was an acknowledgment that both belonged to God and were presented before Him for acceptance. The trespass offering was unique among sacrifices because it dealt specifically with offenses against God’s holiness or property and emphasized restitution.

After the wave offering, the lamb was slain in the same place where the sin and burnt offerings were customarily killed — in the holy area of the tabernacle courtyard. The priest then took some of the blood of this offering and performed a special act that departed from normal trespass offering procedures. He applied the blood to three specific parts of the leper’s body: the tip of the right ear, the thumb of the right hand, and the big toe of the right foot. This act directly paralleled the consecration ritual of the priests in Leviticus 8:22–24, where blood was likewise applied to Aaron and his sons during their ordination.

Each of these points of anointing carried deep symbolic meaning. The blood placed upon the right ear represented obedience — the need to hear and heed God’s Word first. The thumb of the right hand symbolized service and action — the commitment to do the will of God. The big toe of the right foot represented conduct and direction — the command to walk in God’s ways. This anointing marked the leper as one set apart, not merely restored to normal life, but consecrated to a new life of service and holiness.

Just as the priests were set apart for sacred ministry, so the cleansed leper was set apart for a renewed life dedicated to God. The ritual proclaimed that the one who had been defiled, excluded, and dead to society was now alive, sanctified, and consecrated to the LORD. As Trapp observes, this signifies that all whom Christ sanctifies are given a hearing ear to receive His Word, an active hand to serve Him, and a willing foot to walk in His paths.

Leprosy, as a biblical picture of sin, makes this application even more profound. Every sinner cleansed by the blood of Christ is called to a life of consecration. Having been redeemed and restored, we are no longer our own, but belong wholly to the Lord. The Apostle Paul echoes this truth when he writes, “For ye are bought with a price: therefore glorify God in your body, and in your spirit, which are God’s” (1 Corinthians 6:20). The blood that cleanses us also consecrates us, calling us to live in complete obedience, service, and devotion to God.

B. The Eighth Day Ritual Upon the Cleansing of a Leper

(Leviticus 14:15–18) The Application of the Oil

“And the priest shall take some of the log of oil, and pour it into the palm of his own left hand: And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD: And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the trespass offering: And the remnant of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed: and the priest shall make an atonement for him before the LORD.”

After the application of the blood of the trespass offering, the priest took some of the oil from the log and poured it into the palm of his own left hand. Then, using his right finger, he sprinkled some of the oil seven times before the LORD. The sevenfold sprinkling symbolized completeness and perfection, as the number seven often represents divine completion in Scripture. This act was performed before the LORD, not upon the leper, signifying that all cleansing, anointing, and restoration ultimately came from God Himself.

The oil that remained in the priest’s hand was then applied to the same three places that had received the blood — the right ear, the right thumb, and the right big toe of the man who was cleansed. Each of these locations represented areas of consecrated living. The right ear symbolized hearing and obedience to the Word of God. The right thumb represented the sanctification of one’s actions, so that the cleansed person’s deeds might glorify God. The right big toe symbolized a consecrated walk — the direction and conduct of life set apart for holiness.

This anointing of oil, following the application of blood, presents a striking picture of the work of the Holy Spirit in the believer’s life. Throughout Scripture, oil consistently represents the Holy Spirit and His divine influence. Zechariah 4:1–7 portrays oil flowing from olive trees into lamps as a vivid picture of the continual supply of the Spirit of God. Likewise, in the New Testament, believers are described as temples of the Holy Spirit, anointed and empowered for service.

Oil was a powerful symbol because of its practical properties in ancient life:

• Oil heals, as seen when the Good Samaritan “bound up his wounds, pouring in oil and wine” (Luke 10:34). The Holy Spirit heals and restores what sin has damaged.

• Oil gives light, for it was the fuel that kept the lamps burning in the tabernacle (Exodus 27:20). The Holy Spirit illuminates truth and guides believers in righteousness.

• Oil warms and comforts, providing gentle heat and relief — as the Spirit provides warmth, comfort, and peace to the believer’s soul.

• Oil invigorates, when used to refresh or massage the body — as the Spirit revives and strengthens believers for service.

• Oil adorns, used as perfume or cosmetic, making one pleasant to others — so the Spirit produces the fruit of grace and beauty in the life of the redeemed.

• Oil polishes and refines, as it was used to shine and protect metal — the Spirit sanctifies, removing the blemishes and roughness from a believer’s character.

• Oil lubricates, reducing friction and wear — where the Spirit reigns, there is unity, peace, and the absence of strife among believers.

Each of these qualities illustrates the multifaceted work of the Holy Spirit in the life of one who has been cleansed by the blood of Christ. Yet it is critical to note that the oil was applied upon the blood of the trespass offering. The Holy Spirit’s anointing cannot come apart from the atonement. The Spirit’s work is always founded upon the blood of Jesus Christ. The cleansing and forgiveness of sin must precede the empowering and sanctifying work of the Spirit. The order in this ritual — first blood, then oil — is intentional and profound.

In the consecration of priests (Leviticus 8:22–24), blood was applied to the same parts of the body, but oil was not. The inclusion of oil in the cleansing of the leper demonstrates that one who has been restored from uncleanness receives not only forgiveness but also empowerment for service. God does not merely cleanse; He consecrates and fills with His Spirit. The believer is not only pardoned but renewed, equipped, and made fruitful for His glory.

This truth finds its ultimate fulfillment in the promises of the New Covenant. God said through Ezekiel, “And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them” (Ezekiel 36:27). The leper, once separated and defiled, now becomes a living testimony of God’s mercy and grace — forgiven by blood, and empowered by the Spirit to walk in newness of life.

Finally, the priest poured the remainder of the oil upon the head of the cleansed man. This act resembled the anointing of priests and kings, signifying divine favor, consecration, and blessing. The application to the head symbolized that the entire person — thoughts, will, and spirit — was under the anointing of God. The statement “the priest shall make an atonement for him before the LORD” indicates that through this combined act of sacrifice and anointing, full restoration and reconciliation were accomplished.

This dramatic and beautiful ritual declared to the former leper that he was not merely healed but honored. God regarded him as sanctified, restored, and spiritually elevated — a living witness of redemption. The repetition of the phrase “him who is to be cleansed” reminds us that although the man was already declared clean, there remained a continual process of sanctification, just as believers today are declared righteous in Christ yet daily conformed to His likeness through the ongoing work of the Holy Spirit.

B. The Eighth Day Ritual Upon the Cleansing of a Leper

(Leviticus 14:19–20) The Remaining Sin Offering, Burnt Offering, and Grain Offering

“Then the priest shall offer the sin offering, and make an atonement for him that is to be cleansed from his uncleanness; and afterward he shall kill the burnt offering: And the priest shall offer the burnt offering and the meat offering upon the altar: and the priest shall make an atonement for him, and he shall be clean.”

After the application of the blood and the oil, the priest completed the ceremony by offering the remaining sacrifices: the sin offering, the burnt offering, and the grain offering. These sacrifices concluded the leper’s purification process, signifying not only the removal of defilement but also the restoration of fellowship with God.

The second of the three lambs was presented as the sin offering, as prescribed in Leviticus chapters 4 and 6:24–30. This offering addressed the general sinfulness and impurity of the one being cleansed, atoning for that which had separated him from God. It symbolized expiation — the removal of guilt through substitutionary sacrifice.

Next, the priest offered the burnt offering, the third lamb, in accordance with the instructions in Leviticus chapters 1 and 6:8–13. The burnt offering represented total dedication to God. It was wholly consumed upon the altar, symbolizing the complete surrender of the worshiper’s life to the LORD. This offering always followed the sin offering, illustrating the divine order of redemption: atonement must precede consecration. Only after sin has been dealt with can one be wholly devoted to God.

The priest also offered the grain offering (Leviticus 2; 6:14–23), which consisted of the fine flour brought by the leper as part of his eighth-day ritual (Leviticus 14:10). This offering symbolized gratitude, thanksgiving, and fellowship with God. It was a declaration that the one cleansed desired to dedicate the fruit of his labor to the LORD, acknowledging Him as the source of all provision.

As Rooker observes, the sin offering restored the individual’s standing before God, while the burnt and grain offerings represented renewed consecration and devotion. Together, these sacrifices reflected both reconciliation and fellowship — forgiveness followed by renewed relationship.

The text concludes, “So the priest shall make atonement for him, and he shall be clean.” The phrase “he shall be clean” marks the formal completion of the entire cleansing process. The once-isolated leper, excluded from worship and human contact, was now fully restored to the community of faith and to covenant relationship with God.

It is remarkable that the Old Testament contains no record of any Israelite leper being healed through these laws, apart from Miriam (Numbers 12) and Naaman, who was a Syrian (2 Kings 5). The rarity of such healing underscores the miraculous power of God’s cleansing. As Rooker points out, the despair of a person who suspected leprosy must have been crushing, yet the joy of being declared clean was beyond description.

This historical background makes the ministry of Jesus Christ all the more significant. When our Lord healed lepers and commanded them to show themselves to the priest and offer the sacrifices Moses commanded (Luke 5:12–14), it not only fulfilled the Law but also served as a profound public testimony. Such events must have astonished the priests, who may never have performed this ritual before. Christ, in healing lepers, demonstrated divine authority over both the physical curse and the spiritual defilement that leprosy symbolized. His cleansing was complete — body, soul, and spirit.

C. Provisions for the Poor to Fulfill the Ritual for a Cleansed Leper

(Leviticus 14:21–23) Provisions for the Poor to Fulfill the Ritual for a Cleansed Leper

“And if he be poor, and cannot get so much; then he shall take one lamb for a trespass offering to be waved, to make an atonement for him, and one tenth deal of fine flour mingled with oil for a meat offering, and a log of oil; and two turtledoves, or two young pigeons, such as he is able to get; and the one shall be a sin offering, and the other a burnt offering. And he shall bring them on the eighth day for his cleansing unto the priest, unto the door of the tabernacle of the congregation, before the LORD.”

Because leprosy cut the afflicted person off from society and work, most lepers lived in poverty. God, in His mercy and fairness, made provision for the poor who could not afford the three lambs required for the standard offering. This section reveals the compassion of God within the law — His holiness is never compromised, yet His mercy makes the way accessible for all.

If the man was poor and could not afford the full set of offerings, he was permitted to bring only one male lamb for the trespass offering, along with one-tenth of an ephah of fine flour mixed with oil for the grain offering, a log of oil, and two birds — either turtledoves or pigeons — for the sin and burnt offerings. God required the same number of offerings but accepted less costly substitutes, showing that He values the heart’s obedience more than the size of the gift.

The offerings were to be brought “to the door of the tabernacle of the congregation, before the LORD.” The location and procedure were identical to those of the wealthier man. The poor man approached the same altar, stood before the same priest, and offered before the same LORD. There were not two altars or two standards of worship — one for the rich and another for the poor. All stood equally before the holiness of God, who shows no partiality.

This passage illustrates a key principle that echoes throughout Scripture: God’s grace makes provision for every soul, regardless of status or wealth. Just as the poor leper could bring a modest offering and still be accepted, so salvation today is freely available to all through faith in Jesus Christ, without regard to material standing. The Lord receives the humble and contrite heart, not the price of the gift.

C. Provisions for the Poor to Fulfill the Ritual for a Cleansed Leper

(Leviticus 14:24–25) The Application of the Blood of the Trespass Offering

“And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall wave them for a wave offering before the LORD: And he shall slay the lamb of the trespass offering, and the priest shall take some of the blood of the trespass offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot.”

For the poor man who could not afford the full cost of three lambs, the trespass offering was still essential. The priest took the single lamb brought for this purpose, along with the log of oil, and waved them before the LORD as a wave offering — a gesture symbolizing presentation and acknowledgment that all belonged to God. The lamb was then slain, and its blood was applied in the same manner as described earlier in verses 12–14.

The blood was placed upon the right ear, the right thumb, and the right big toe of the man who was to be cleansed. This act symbolized total consecration — his hearing, his doing, and his walking were now sanctified to God. The blood first cleansed, then consecrated. The same message echoed for both rich and poor alike: regardless of one’s economic condition, the means of cleansing and consecration before God were identical. There was one sacrifice and one process for all, pointing forward to the universal nature of redemption in Christ.

Just as the blood was applied to the same places on the body of Aaron and his sons at their priestly ordination (Leviticus 8:22–24), the leper’s cleansing mirrored the priest’s consecration. This declared that every person who is restored by God is not only forgiven but also set apart for service. The grace of God equalized every man before His altar — the poor leper and the consecrated priest both stood cleansed by blood, accepted only through divine mercy.

(Leviticus 14:26–29) The Application of the Oil in the Ritual

“And the priest shall pour of the oil into the palm of his own left hand: And the priest shall sprinkle with his right finger of the oil that is in his left hand seven times before the LORD: And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the trespass offering: And the rest of the oil that is in the priest’s hand he shall pour upon the head of him that is to be cleansed, to make an atonement for him before the LORD.”

The second part of the ritual for the poor man mirrored the earlier ceremony in verses 15–18. The priest poured some of the oil into the palm of his left hand, sprinkled some of it seven times before the LORD, and then applied the rest to the same three locations on the body of the cleansed leper — his right ear, right thumb, and right big toe — on top of the blood from the trespass offering. The oil that remained was then poured upon the head of the man being cleansed.

This repeated procedure confirmed that the same spiritual principles applied equally to the poor and to the wealthy. The oil, symbolizing the Holy Spirit, was applied upon the blood — never apart from it. The Holy Spirit’s indwelling and empowering work always rests upon the foundation of redemption through the blood of Christ. The cleansing by blood and the anointing by oil illustrate justification and sanctification — forgiveness followed by spiritual renewal and empowerment.

The sevenfold sprinkling before the LORD again emphasized divine completeness. The anointing of the head signified blessing, consecration, and restoration to dignity. Just as the wealthy leper was anointed as one restored and consecrated to God, so too the poor leper received the same honor. God’s grace is impartial, extending the same restoration, holiness, and fellowship to all who come by faith. The ceremony declared that no matter one’s means, the LORD’s cleansing and anointing were identical — “there is no respect of persons with God” (Romans 2:11).

(Leviticus 14:30–32) The Presentation of the Sin Offering, Burnt Offering, and Grain Offering

“And he shall offer the one of the turtledoves, or of the young pigeons, such as he can get; even such as he is able to get, the one for a sin offering, and the other for a burnt offering, with the meat offering: and the priest shall make an atonement for him that is to be cleansed before the LORD. This is the law of him in whom is the plague of leprosy, whose hand is not able to get that which pertaineth to his cleansing.”

The ritual concluded with the presentation of the remaining sacrifices. The poor man brought two birds — either turtledoves or pigeons — to serve in place of the lambs used in the earlier ceremony. One bird was offered as a sin offering to make atonement for sin, and the other as a burnt offering to signify complete dedication to God. The grain offering, made of fine flour mixed with oil, accompanied these sacrifices as an expression of thanksgiving and fellowship.

The use of birds instead of lambs reveals the tender mercy of God toward those of limited means. Though the value of the sacrifice differed, the result was the same: “the priest shall make an atonement for him … and he shall be clean.” No soul was excluded from the possibility of cleansing, no matter how poor. The forgiveness and restoration offered by God were based on His grace, not on the size of the offering.

The text concludes with divine compassion: “This is the law of him … whose hand is not able to get that which pertaineth to his cleansing.” In this phrase, the LORD directly acknowledged the limitations of the poor and built grace into His law. The requirement of faith and obedience remained the same, but the burden was not made heavier for those with less. God demanded sincerity, not luxury.

This principle continues in the gospel of Jesus Christ, where salvation is offered “without money and without price” (Isaiah 55:1). The same cleansing blood that saves the rich man saves the poor. Just as the leper’s poverty did not exclude him from the mercy of God, so the sinner’s condition does not prevent him from receiving salvation. Christ fulfilled every type of sacrifice in this chapter — the trespass offering, the sin offering, the burnt offering, and the grain offering — making atonement for all who come to Him by faith

D. Mold, Mildew, and Fungus in a House

(Leviticus 14:33–35) Suspected Leprous Plague (Mold, Mildew, Fungus) in a House

“And the LORD spake unto Moses and unto Aaron, saying, When ye be come into the land of Canaan, which I give to you for a possession, and I put the plague of leprosy in a house of the land of your possession; And he that owneth the house shall come and tell the priest, saying, It seemeth to me there is as it were a plague in the house.”

The next section turns from human and garment defilement to the matter of leprous contamination within a dwelling. This law was not applicable during Israel’s wilderness journey, since they lived in tents, but would take effect once they entered the land of Canaan and built permanent houses. The LORD anticipated their future settlement and established laws to preserve the health, cleanliness, and holiness of His people in the land.

The term “leprous plague” in this context refers not to disease upon human flesh, but to destructive growths such as mold, mildew, or fungus on the walls of a structure. The Hebrew expression is the same root word used for leprosy, implying a spreading corruption that defiles and consumes. This shows that the concept of leprosy in Scripture includes anything that corrupts, contaminates, or deteriorates what God made clean — whether in people, garments, or buildings.

God declared, “I put the plague of leprosy in a house of the land of your possession.” This does not mean God directly caused mold or mildew to appear but that nothing occurs outside His sovereign providence. It may also indicate that some of the houses Israel inherited from the Canaanites carried physical contamination or divine judgment. The LORD’s statement underscores that all things — even physical decay — fall under His ultimate authority. As Clarke notes, Scripture often attributes to God what He merely permits within His providential order.

The owner of the house, upon noticing the suspected growth, was responsible for reporting it: “It seemeth to me there is as it were a plague in the house.” This teaches individual responsibility and discernment. The person was not to ignore or conceal the problem, but to bring it to the attention of the priest — God’s appointed authority for discernment and cleansing. Spiritually, this illustrates the believer’s duty to bring suspected sin or corruption to the light of God’s Word for examination, rather than allowing it to spread unseen.

From a practical standpoint, this law covered a wide range of surface growths and discolorations that could appear on plaster or stone — what today would be understood as mold, mildew, or fungal decay. As Peter-Contesse observes, while these biological phenomena differ from human skin disease, both affect the surface of what they touch and both are symbolic of corruption that spreads if not dealt with. The passage therefore provides both hygienic instruction and moral symbolism: just as physical decay must be confronted and removed, so moral or spiritual decay must be confessed and purged before it defiles the whole household.

(Leviticus 14:36–38) The Initial Examination of the House

“Then the priest shall command that they empty the house, before the priest go into it to see the plague, that all that is in the house be not made unclean: and afterward the priest shall go in to see the house: And he shall look on the plague, and, behold, if the plague be in the walls of the house with hollow strakes, greenish or reddish, which in sight are lower than the wall; Then the priest shall go out of the house to the door of the house, and shut up the house seven days.”

Before the priest entered the house, he was to command that all its contents be removed. This precaution prevented unnecessary defilement, as anything within the house could become unclean if the mold was confirmed. This procedure reflects divine concern for both ceremonial purity and practical hygiene. It also reveals God’s care for the people’s possessions — the LORD sought not to destroy property needlessly but to preserve what could be saved through wise precaution.

From a health perspective, this command shows divine wisdom centuries ahead of human understanding. Many forms of mold and fungus can indeed be harmful to touch or inhale, and contamination can spread rapidly through porous materials. By clearing the house, Israel avoided unnecessary exposure and further contamination. As G. Campbell Morgan insightfully wrote, this demonstrates God’s deep interest in the physical well-being of His people and His unchanging opposition to everything that endangers them. Loyalty to God includes obedience to His sanitary laws and respect for the created order.

After the house was emptied, the priest entered to inspect the plague. He observed the nature, color, and apparent depth of the growth. Greenish or reddish streaks that appeared sunken into the surface indicated a more serious infection — possibly a spreading fungus within the structure itself. If such signs were found, the priest did not immediately declare the house unclean. Instead, he exercised patient caution and commanded that the house be shut up for seven days. This period of observation allowed time to determine whether the growth was active or stagnant.

The principle behind this inspection is both practical and spiritual. Practically, it prevented hasty judgment and allowed for accurate assessment. Spiritually, it portrays how God deals with sin in His people — He inspects, examines, and allows time for repentance and cleansing before judgment falls. The sealing of the house for seven days corresponds to the divine pattern of completion and testing. At the end of that time, a second inspection would determine whether the corruption had spread, symbolizing how unconfessed sin, if left untreated, will continue to advance and eventually destroy.

D. Mold, Mildew, and Fungus in a House

(Leviticus 14:39–42) The Remedy for the Plague That Remains on the Walls

“And the priest shall come again the seventh day, and shall look: and, behold, if the plague be spread in the walls of the house; Then the priest shall command that they take away the stones in which the plague is, and they shall cast them into an unclean place without the city: And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into an unclean place: And they shall take other stones, and put them in the place of those stones; and he shall take other morter, and shall plaister the house.”

At the end of the seven-day quarantine, the priest returned to reexamine the house. If the mold, mildew, or fungus had spread during this time, it indicated an active, destructive contamination within the structure. The priest then commanded the removal of the affected stones from the walls. These stones were to be carried to “an unclean place without the city” — a designated disposal area where contaminated materials could not endanger others.

This procedure was both sanitary and symbolic. Practically, it prevented the spread of harmful substances. Spiritually, it taught Israel the seriousness of corruption and the necessity of removing defilement completely. There could be no tolerance for anything unclean within the dwelling, for holiness demanded purity not only in persons but also in the places where God’s people lived.

The text mentions stones specifically, reflecting the archaeological reality that houses in ancient Canaan and Israel were constructed primarily from stone rather than wood. Plaster covered these stones to smooth and seal the surface. When infection appeared, the affected stones were torn out, the interior walls scraped, and the debris discarded in an unclean place. The house was then repaired with new stones, new mortar, and new plaster — a complete renovation of the contaminated area.

This imagery carries a profound spiritual message. Sin, like mold, is not to be tolerated or managed — it must be removed. Jude draws a similar picture when he writes, “And others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh” (Jude 1:23). Anything contaminated by sin’s corruption must be cast out without pity or compromise. G. Campbell Morgan insightfully comments that whatever in our lives has been defiled by the leprosy of past sin must be destroyed without reservation.

The scraping and replastering of the house suggest the believer’s renewal through sanctification. Once sin has been dealt with and the corruption removed, the inner life must be rebuilt with new spiritual “stones” — new habits, renewed thinking, and fresh devotion. This cleansing process is not superficial repair but deep renovation, for true holiness requires transformation from within.

(Leviticus 14:43–47) Dealing with a Chronic Infestation in a House

“And if the plague come again, and break out in the house, after that he hath taken away the stones, and after he hath scraped the house, and after it is plaistered; Then the priest shall come and look, and, behold, if the plague be spread in the house, it is a fretting leprosy in the house: it is unclean. And he shall break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry them forth out of the city into an unclean place. Moreover he that goeth into the house all the while that it is shut up shall be unclean until the even. And he that lieth in the house shall wash his clothes; and he that eateth in the house shall wash his clothes.”

If, after the removal of the infected stones and the replastering of the house, the contamination reappeared and continued to spread, the priest declared the house incurably unclean. The Hebrew text describes it as “a fretting leprosy” — meaning a malignant or persistent growth that could not be eradicated. As Peter-Contesse notes, the phrase conveys the sense of “a fungus that cannot be eliminated.”

In such cases, the house was to be entirely demolished. Every part of it — the stones, the timbers, the mortar, and the plaster — was to be torn down and carried outside the city to an unclean place. This was the only safe and holy course when decay or corruption proved unremovable. The radical nature of this command emphasizes the seriousness with which God views defilement. Partial measures or half-hearted remedies were insufficient. When corruption could not be contained, destruction was the only way to preserve purity and protect the community.

The law also prescribed temporary uncleanness for anyone entering the quarantined house. Anyone who went inside, lay down, or ate there before the final judgment had to wash his clothes and remain unclean until evening. This prevented the spread of uncleanness and served as a constant reminder that holiness cannot coexist with defilement.

The spiritual application of this passage is striking. Just as a house might become contaminated beyond repair, so a life or a home infected with unrepentant sin may require complete cleansing through radical measures. Sin, if allowed to persist, corrupts everything it touches. The only solution is total removal — repentance, separation from defiling influences, and reconstruction upon a clean foundation.

In the New Testament, this principle appears in Paul’s command to the Corinthians: “Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump” (1 Corinthians 5:6–7). Tolerating sin within the household of faith invites contamination. The proper response is not compromise but decisive action, bringing everything under the cleansing and renewing power of Christ.

Thus, the breaking down of the leprous house foreshadows the work of the cross, where the old nature was crucified that the new might rise in righteousness. As believers, we must apply this principle daily: wherever sin has taken root, it must be removed, cleansed, and replaced by the transforming work of the Holy Spirit.

D. Mold, Mildew, and Fungus in a House

(Leviticus 14:48–53) What to Do When a House Was Cleansed from a Plague of Mold, Mildew, or Fungus

“And if the priest shall come in, and look upon it, and, behold, the plague be not spread in the house, after the house was plaistered: then the priest shall pronounce the house clean, because the plague is healed. And he shall take to cleanse the house two birds, and cedar wood, and scarlet, and hyssop: And he shall kill the one of the birds in an earthen vessel over running water: And he shall take the cedar wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times: And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar wood, and with the hyssop, and with the scarlet: But he shall let go the living bird out of the city into the open fields, and make an atonement for the house: and it shall be clean.”

If, upon reinspection, the priest found that the mold or mildew had not spread after the house was scraped and replastered, he declared the house clean. The absence of further decay signified that the infection had been stopped and that the structure was now safe and restored. The priest’s declaration of cleanness finalized the process of purification, marking the transition from uncleanness to restoration.

To consecrate the cleansed house, the same symbolic ceremony used for a healed leper (Leviticus 14:4–7) was performed: the priest took two birds, cedar wood, scarlet, and hyssop. One bird was slain in an earthen vessel over running water — that is, over living water, fresh from a flowing source — while the other bird was kept alive. The living bird, together with the cedar wood, scarlet yarn, and hyssop, was dipped in the mixture of blood and running water, and the priest sprinkled the house seven times.

Each element in this ritual carried rich spiritual meaning. The two birds represent both death and life — one dying to provide cleansing, the other released to freedom, symbolizing resurrection and restoration. The earthen vessel speaks of mortality and humanity, reminding us that cleansing comes through a divine act accomplished in the frailty of human flesh. The running water represents purity and the life-giving work of God’s Spirit. The cedar wood, resistant to decay, represents durability and preservation. The scarlet thread recalls blood, sacrifice, and redemption. The hyssop, used for sprinkling in various cleansing ceremonies, symbolizes faith applied — the instrument by which cleansing is received.

The priest sprinkled the blood-and-water mixture seven times, indicating completeness and divine perfection in cleansing. Then, just as in the case of the leper, the living bird was released “into the open field,” signifying the complete removal of defilement and the restoration of life and freedom. Through this act, the priest “made an atonement for the house.” Though a physical structure cannot sin, the atonement here speaks of purification — the removal of defilement so that God’s presence might again dwell among His people.

This ritual reveals that God’s holiness extends beyond individuals to their dwellings and surroundings. Just as the body and soul must be pure, so must the environment in which His people live. It also prefigures the work of Jesus Christ, through whom all things — both in heaven and on earth — are reconciled and made clean. As the apostle Paul writes, “And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself” (Colossians 1:20). Even creation itself, corrupted by sin’s effects, awaits that final cleansing and renewal through Christ (Romans 8:21).

(Leviticus 14:54–57) Summation of the Laws of Leprosy

“This is the law for all manner of plague of leprosy, and scall, And for the leprosy of a garment, and of a house, And for a rising, and for a scab, and for a bright spot: To teach when it is unclean, and when it is clean: this is the law of leprosy.”

This concluding statement serves as a formal summary of the comprehensive legislation found in Leviticus chapters 13 and 14. These chapters covered every possible manifestation of leprosy — whether in human skin, garments, or houses — as well as the accompanying rituals for cleansing and restoration.

The purpose of these laws was to teach the priests and the people how to discern between what was clean and what was unclean. God established precise and objective standards so that the declaration of cleanness or uncleanness would not depend on personal opinion or arbitrary judgment. As Poole observes, the priest was not free to decide according to his own will; he was bound by God’s explicit instructions, ensuring that the people would understand that purity and impurity were determined by divine law, not human authority.

Spiritually, these laws served to preserve the physical health, moral integrity, and spiritual holiness of the nation of Israel. They reminded the people that uncleanness — whether physical decay, disease, or sin — separated them from the holy presence of God. The careful distinctions between clean and unclean instilled an ongoing awareness of holiness and the need for constant vigilance against corruption.

In a broader sense, these laws foreshadow the believer’s continual need for discernment and sanctification. Under the new covenant, we are called to spiritual discernment — to distinguish between that which defiles and that which edifies, between truth and error, righteousness and sin. As the apostle Paul exhorts, “Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Corinthians 7:1).

Ultimately, the laws of leprosy point forward to Christ, the true High Priest, who alone can cleanse both body and soul. His blood purges sin, His Spirit renews life, and His righteousness restores fellowship with God. Through Him, the defiled become pure, the outcast restored, and the corrupted made whole.