The cleansing process for a leper that has (thankfully) been pronounced clean is lengthy and complicated. Not only does it involve several distinct processes—each achieving their own purpose—but it overlaps with other parts of the Law, as well.
Take the mention of the live bird going free in Leviticus 14:7. We skipped it in our running commentary—not because it’s unimportant, but because it’s eerily similar to the concept of the scapegoat, talked about in Leviticus 16:8-10, which we’ll look at later.
Then there’s the brief mention of the scarlet, wood, and hyssop, which are all used in the Tabernacle/Temple construction, as well as making an appearance during the death of Jesus. Four of the five different Levitical offerings (guilt, sin, burnt, and grain) are all mentioned elsewhere in Leviticus, too.
I’m not smart enough to draw all the implications that could be made from these various connections, but I do believe they exist for a reason. If a sin offering is used in multiple locations, wouldn’t it also make sense that it’s for the same (or a similar) purpose?
I hope so, because the one that stands out to me the most in this section are the three very specific places that blood and oil are applied in this chapter.
In Leviticus 14:14, blood from the guilt offering is placed on the leper’s right ear, the thumb of his right hand, and the big toe of his right foot. The same three locations are used in the following verses (Leviticus 14:15-18)—except this time, oil is placed on those body parts. This ritual signifies the leper’s restoration and purification, emphasizing the importance of cleanliness and holiness in the community. The priestly rules on touching the dead also illustrate the broader theme of maintaining ritual purity in the midst of disease and death. Through these ceremonies, the Israelites were reminded of their covenant relationship with God and the need for spiritual and physical wholeness. This ritual signifies both healing and restoration, highlighting the importance of physical touch in the process of purification. In the New Testament, the impact of Jesus on lepers is transformative, as He touches and heals those who are marginalized and shunned by society. This shift from ritual cleansing to compassionate healing underscores the profound change Jesus brings to the understanding of purity and acceptance. This ritual signifies the restoration and purification of the individual affected by leprosy. According to the law of leprosy in Leviticus, these specific anointings were crucial for the reestablishment of the person within the community, marking both physical and spiritual healing. The combination of blood and oil serves to emphasize the seriousness of sin and the process of atonement required for those who have been afflicted.
Does any of this sound familiar? If so, it’s because we literally just talked about these two elements being placed on these three locations when we discussed the ordination of the priests in Leviticus 8.
The similarities are too specific to be ignored. But what’s the connection between the ordination of Aaron’s sons into the priesthood and the cleansing of a leper?
Before we dive into that, I should mention that I know the symbolic purposes of these three places. Scholars have long tried to connect the ear, thumb, and toe with hearing, acting, and walking. Whether that’s the actual purpose or not is up for interpretation, but it’s a nice thought, at least.
There is also the very definite point of them all being on the right side of the body, which is reserved as the place of honor. Put those two points together, and you have hearing, acting, and walking all occurring in ways that are honorable now that the person is clean.
But those definitions only work in isolation. In other words, they don’t explain the connection of the ritual to the priest and the leper, nor why that exact same ritual is used for both of them. What’s going on here?
For one, they both represent entrance into a different level of community. A leper returning from a leper colony, for instance, now becomes a bona fide member of the Israel nation, with all the rights and responsibilities that accompany it.
The same is said for a regular person entering the priesthood. You’re no longer “just an Israelite”—now, you’re a person that works in close proximity to God and intercedes on behalf of others.
If that is the point—both are “entering” another echelon of intimacy with God—then blood is a necessary vehicle for this. Blood purifies, cleanses, and gives life; it’s no wonder that the New Testament connects the blood of Christ with our salvation (Ephesians 1:7; Gal. 3:29).
It doesn’t matter how much the leper or the priest wanted to move closer in their community–without blood, it wouldn’t happen. And the same is true for us: Without blood, we can’t enter into the Kingdom of God, either.
