3. Cleansing from skin diseases (14:1-32)
This section presents required procedures for the reinstatement into the covenant community of a person who has been excluded because of a skin disease. The priest is to determine by examination if a person has recovered and to pronounce him/her clean in the case of recovery. However, it is only after the person has passed through an elaborate ritual of restoration that the priest pronounces the victim clean. Readmission to the covenant community of such a person is a significant event for the excluded individual who has been considered as good as dead. All four basic sacrifices are offered in the ritual, indicating that the recovered person has full access to the altar once again.
The beginning ritual involves two birds (vv.4-7). One bird is killed and its blood mixed with fresh water in a clay pot. The death of this bird symbolizes the awful destiny of the person afflicted with a grievous skin disease. The priest then sprinkles the recovered person seven times with the blood of the dead bird and pronounces him/her clean. The second bird, having been dipped in the same blood, is released to the open fields. The parallel with the release of the scapegoat on the Day of Atonement (16:21-22) suggests that the released bird carries away the impurity of the once-diseased person. Next the recovered person is to wash his/her clothes, shave his/her hair, and bathe (vv.8-9). This washing symbolizes the total removal of impurity.
On the eighth day the recovered person is to offer a series of sacrifices. The word present in v.11 is not the normal term used for presenting a sacrifice. Rather it is the term used of a person making a significant decision about one’s status as he/she stands at the entrance to the Tent of Meeting. The moment of regaining access to Yahweh at the sanctuary would certainly have been overpowering!
The priest presents a guilt offering on behalf of the healed individual (cf. 5:14-6:7). Why is a guilt offering required in this instance? A possible explanation is suggested in other OT literature. The grievous skin disease mars a person who is created in God’s image (Ge 1:27) and keeps him from direct access to God at his sanctuary. An offering that expiates the transgressions of that which is holy (cf. 5:15-16) is required for full restoration of one who has been healed of a grievous skin disease.
The anointing with oil of the recovered person is rich with symbolic meaning (vv.15-18). It signifies that Yahweh will abundantly bless the individual who is now fully reconciled with the community.
Next the priest makes the sin offering for the healed individual. Through this sacrifice the recovered person is completely cleansed from all impurity. He may now enter God’s presence with full confidence.
Special provision is made for the poor who have recovered from a grievous skin disease (vv.21-22). The poor individual may substitute two doves or pigeons for the sin and burnt offerings. However, no substitute is permitted for the guilt offering.