Leviticus 25

Leviticus 25:1

The Wife and a Daughter of a Priest

Affection is good, but God wants us as priests to be careful about it. Those to whom sin clings cannot be persons to whom we connect. The holiness of God remains the norm in all things. That makes the harlotry of a daughter of a priest so serious. How did she get to that point? Her sin has consequences for her father’s priestly service. In it we see the seriousness of her sin, that she must be burned with fire. A person who has come to know God’s holiness in such close proximity and then dares to act in this way, is given up to the judgment of burning.

For the priest it is a great dishonor that his daughter has acted like this. He will wonder what his failure has been in it. When children of believers who perform a certain service among the believers go to serve the world, this is a stain on the service of the parents. In such cases it is not possible to perform certain functions in the church (1 Timothy 3:4-5). At the same time, children of believing, God-fearing parents also bear a great personal responsibility and will be judged all the more severe. This severe judgment we see in “be burned with fire”.

Leviticus 25:2

Holiness of the High Priest

The holiness standards for the high priest are even stricter. These correspond to those for the Nazarite (Numbers 6:1-7). There is talk of a special consecration to God. The high priest is here called “the highest among his brothers”. This is especially true of the Lord Jesus. He is called “the firstborn among many brethren” (Romans 8:29) and “the firstborn from the dead” (Colossians 1:18). These ‘brethren’ are the believers (Hebrews 2:11).

The high priest’s wife shall be a virgin. This points us to the bride of the Lord Jesus, who is also presented as such (2 Corinthians 11:2). A virgin has had no sexual intercourse with anyone else and is there entirely for the bridegroom. Thus the Lord Jesus sees His bride, the church.

Leviticus 25:3

Holiness of the High Priest

The holiness standards for the high priest are even stricter. These correspond to those for the Nazarite (Numbers 6:1-7). There is talk of a special consecration to God. The high priest is here called “the highest among his brothers”. This is especially true of the Lord Jesus. He is called “the firstborn among many brethren” (Romans 8:29) and “the firstborn from the dead” (Colossians 1:18). These ‘brethren’ are the believers (Hebrews 2:11).

The high priest’s wife shall be a virgin. This points us to the bride of the Lord Jesus, who is also presented as such (2 Corinthians 11:2). A virgin has had no sexual intercourse with anyone else and is there entirely for the bridegroom. Thus the Lord Jesus sees His bride, the church.

Leviticus 25:4

Holiness of the High Priest

The holiness standards for the high priest are even stricter. These correspond to those for the Nazarite (Numbers 6:1-7). There is talk of a special consecration to God. The high priest is here called “the highest among his brothers”. This is especially true of the Lord Jesus. He is called “the firstborn among many brethren” (Romans 8:29) and “the firstborn from the dead” (Colossians 1:18). These ‘brethren’ are the believers (Hebrews 2:11).

The high priest’s wife shall be a virgin. This points us to the bride of the Lord Jesus, who is also presented as such (2 Corinthians 11:2). A virgin has had no sexual intercourse with anyone else and is there entirely for the bridegroom. Thus the Lord Jesus sees His bride, the church.

Leviticus 25:5

Holiness of the High Priest

The holiness standards for the high priest are even stricter. These correspond to those for the Nazarite (Numbers 6:1-7). There is talk of a special consecration to God. The high priest is here called “the highest among his brothers”. This is especially true of the Lord Jesus. He is called “the firstborn among many brethren” (Romans 8:29) and “the firstborn from the dead” (Colossians 1:18). These ‘brethren’ are the believers (Hebrews 2:11).

The high priest’s wife shall be a virgin. This points us to the bride of the Lord Jesus, who is also presented as such (2 Corinthians 11:2). A virgin has had no sexual intercourse with anyone else and is there entirely for the bridegroom. Thus the Lord Jesus sees His bride, the church.

Leviticus 25:6

Holiness of the High Priest

The holiness standards for the high priest are even stricter. These correspond to those for the Nazarite (Numbers 6:1-7). There is talk of a special consecration to God. The high priest is here called “the highest among his brothers”. This is especially true of the Lord Jesus. He is called “the firstborn among many brethren” (Romans 8:29) and “the firstborn from the dead” (Colossians 1:18). These ‘brethren’ are the believers (Hebrews 2:11).

The high priest’s wife shall be a virgin. This points us to the bride of the Lord Jesus, who is also presented as such (2 Corinthians 11:2). A virgin has had no sexual intercourse with anyone else and is there entirely for the bridegroom. Thus the Lord Jesus sees His bride, the church.

Leviticus 25:7

Holiness of the High Priest

The holiness standards for the high priest are even stricter. These correspond to those for the Nazarite (Numbers 6:1-7). There is talk of a special consecration to God. The high priest is here called “the highest among his brothers”. This is especially true of the Lord Jesus. He is called “the firstborn among many brethren” (Romans 8:29) and “the firstborn from the dead” (Colossians 1:18). These ‘brethren’ are the believers (Hebrews 2:11).

The high priest’s wife shall be a virgin. This points us to the bride of the Lord Jesus, who is also presented as such (2 Corinthians 11:2). A virgin has had no sexual intercourse with anyone else and is there entirely for the bridegroom. Thus the Lord Jesus sees His bride, the church.

Leviticus 25:8

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:9

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:10

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:11

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:12

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:13

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:14

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:15

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:16

Exceptions for Priestly Service

There are a few exceptions to exercising the priesthood:

1. Daughters – only sons may be priests. The female speaks of the position, the male of the power in which the position is realized. Knowing that you are a priest is one thing, being a priest in practice is another. Only an orthodox confession (‘daughter’) doesn’t make someone a priest (‘son’).

2. If someone is too young – priests must have reached a certain age. In order to be able to practice priestly service, a certain degree of spiritual growth or maturity is needed.

3. If someone has a certain physical defect. A priest can be a son, can have reached a certain age and yet be unfit to be a priest. Someone with a defect may eat of the holy things (Leviticus 21:22). He is not unclean. Yet he is not allowed to exercise priestly service.

The defect he has does not have to be his own fault. Blindness can, spiritually-applied, result from wrong teaching. Others are given strongly one-sided spiritual teaching, which makes them deformed, causing the proportions in understanding the truth to become unbalanced.

What is not possible in Israel in the literal sense – to help someone get rid of his deformity – is possible in the spiritual application in the church: the Lord Jesus can bring about change in a state of deformity if we entrust ourselves to Him.

Leviticus 25:18

Introduction

In Leviticus 21, a physical defect is a reason why one may not serve in the sanctuary. In Leviticus 22 the reason is mentioned: defilement. If you have a physical defect, you are not defiled. Although offering is not allowed, one may eat of the holy things. The latter is also prohibited in case of defilement.

Three Kinds of Uncleanness

Here three cases of uncleanness are mentioned. 1. Unclean by leprosy. Leprosy is a picture of sin breaking outward. 2. Unclean by a discharge. A discharge is something that originates from someone and that defiles others who come into contact with it, for example false teaching. These defilements are permanent. 3. Unclean by touching something unclean, like a corpse or an unclean animal. Touching a corpse, can happen in our going through this world. This uncleanness can be transient, for it is possible to be cleansed from it, as we see in the following verses.

Leviticus 25:19

Introduction

In Leviticus 21, a physical defect is a reason why one may not serve in the sanctuary. In Leviticus 22 the reason is mentioned: defilement. If you have a physical defect, you are not defiled. Although offering is not allowed, one may eat of the holy things. The latter is also prohibited in case of defilement.

Three Kinds of Uncleanness

Here three cases of uncleanness are mentioned. 1. Unclean by leprosy. Leprosy is a picture of sin breaking outward. 2. Unclean by a discharge. A discharge is something that originates from someone and that defiles others who come into contact with it, for example false teaching. These defilements are permanent. 3. Unclean by touching something unclean, like a corpse or an unclean animal. Touching a corpse, can happen in our going through this world. This uncleanness can be transient, for it is possible to be cleansed from it, as we see in the following verses.

Leviticus 25:20

Introduction

In Leviticus 21, a physical defect is a reason why one may not serve in the sanctuary. In Leviticus 22 the reason is mentioned: defilement. If you have a physical defect, you are not defiled. Although offering is not allowed, one may eat of the holy things. The latter is also prohibited in case of defilement.

Three Kinds of Uncleanness

Here three cases of uncleanness are mentioned. 1. Unclean by leprosy. Leprosy is a picture of sin breaking outward. 2. Unclean by a discharge. A discharge is something that originates from someone and that defiles others who come into contact with it, for example false teaching. These defilements are permanent. 3. Unclean by touching something unclean, like a corpse or an unclean animal. Touching a corpse, can happen in our going through this world. This uncleanness can be transient, for it is possible to be cleansed from it, as we see in the following verses.

Leviticus 25:21

Introduction

In Leviticus 21, a physical defect is a reason why one may not serve in the sanctuary. In Leviticus 22 the reason is mentioned: defilement. If you have a physical defect, you are not defiled. Although offering is not allowed, one may eat of the holy things. The latter is also prohibited in case of defilement.

Three Kinds of Uncleanness

Here three cases of uncleanness are mentioned. 1. Unclean by leprosy. Leprosy is a picture of sin breaking outward. 2. Unclean by a discharge. A discharge is something that originates from someone and that defiles others who come into contact with it, for example false teaching. These defilements are permanent. 3. Unclean by touching something unclean, like a corpse or an unclean animal. Touching a corpse, can happen in our going through this world. This uncleanness can be transient, for it is possible to be cleansed from it, as we see in the following verses.

Leviticus 25:22

Introduction

In Leviticus 21, a physical defect is a reason why one may not serve in the sanctuary. In Leviticus 22 the reason is mentioned: defilement. If you have a physical defect, you are not defiled. Although offering is not allowed, one may eat of the holy things. The latter is also prohibited in case of defilement.

Three Kinds of Uncleanness

Here three cases of uncleanness are mentioned. 1. Unclean by leprosy. Leprosy is a picture of sin breaking outward. 2. Unclean by a discharge. A discharge is something that originates from someone and that defiles others who come into contact with it, for example false teaching. These defilements are permanent. 3. Unclean by touching something unclean, like a corpse or an unclean animal. Touching a corpse, can happen in our going through this world. This uncleanness can be transient, for it is possible to be cleansed from it, as we see in the following verses.

Leviticus 25:23

Cleansing By Water

We cannot always avoid touching the world and the defilement it causes. It makes us unclean. But the means to be clean is given: washing with water. For us it means that we must be cleansed by the water of the Word (Ephesians 5:26). This happens when we read God’s Word and take it into our hearts. We then perceive we have become unclean, we condemn it before God and experience His peace in our hearts again.

Leviticus 25:24

Cleansing By Water

We cannot always avoid touching the world and the defilement it causes. It makes us unclean. But the means to be clean is given: washing with water. For us it means that we must be cleansed by the water of the Word (Ephesians 5:26). This happens when we read God’s Word and take it into our hearts. We then perceive we have become unclean, we condemn it before God and experience His peace in our hearts again.

Leviticus 25:25

Prohibition to Eat a Torn Animal

Eating a carcass is prohibited. What we read for diversion, during the week, is not food for the priest with which he can come to God. According to Leviticus 17, all flesh to be eaten must first be offered to the LORD as a peace offering.

What is “torn” is an animal that has been killed by force. A sacrificial animal has also died in an unnatural way, but has been killed with the sacrificial knife before God. It is emphasized again that the LORD has sanctified them and that they must therefore behave in this way.

Leviticus 25:26

Prohibition to Eat a Torn Animal

Eating a carcass is prohibited. What we read for diversion, during the week, is not food for the priest with which he can come to God. According to Leviticus 17, all flesh to be eaten must first be offered to the LORD as a peace offering.

What is “torn” is an animal that has been killed by force. A sacrificial animal has also died in an unnatural way, but has been killed with the sacrificial knife before God. It is emphasized again that the LORD has sanctified them and that they must therefore behave in this way.

Leviticus 25:27

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:28

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:29

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:30

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:31

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:32

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:33

Eating of the Holy Gift

In these verses we have further provisions about who may and may not eat of the holy gift. It is only allowed for the priest. An exception is the one who was bought by the priest or who was born in his house. In both cases, the priest has full authority over them. Being bought by the Lord Jesus and being reborn and thereby belonging to His family entitles one to partake of in the priestly meal.

A priestly daughter who marries outside the priestly family forfeits the right to eat of the holy gifts. She is still a member of the people, but she has lost the right. Application: a believer who knows what it is to perform priestly service marries a believer who does not know that service. This will affect his own priestly service. If such a person marries someone who is not a member of the people of God at all, an unbeliever, it will have an even greater negative influence.

A priest’s daughter can return to her father when she is widowed, or rejected, and has no children. Then she can eat again from her father’s food. We can apply this to someone who, after sad experiences, returns to what he professed in his youth. Then such a person may again take the priestly food.

It may also happen that inadvertent, yet unauthorized, someone eats of the holy things. Then there is guilt, but one can become free of it by bringing a guilt offering. There are situations in which someone partakes of the priestly service and the enjoyment thereof, when he is actually unauthorized. This can happen when someone does or says something that hurts another person, without intent. A guilt has arisen. If he becomes aware of this, a guilt offering can be offered, which in the spiritual sense means that it is remembered that the Lord Jesus had to die for it.

Leviticus 25:34

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:35

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:36

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:37

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:38

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:39

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:40

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:41

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:42

The Sacrificial Animals

In these verses the attention is focused on the sacrificial animals themselves. The word about this is not only addressed to Aaron and his sons, but to the whole people. They may only come with voluntary offerings, but these offerings must be perfect (cf. Malachi 1:8; 13-14). Then the offeror will be pleasing to God.

Animals with certain defects represent the lack of understanding that the offeror has of the Person and the work of the Lord Jesus. Some aspects are emphasized and others are not taken heed of. It is important to “grow in the grace and knowledge of our Lord and Savior Jesus Christ” (2 Peter 3:18). It is important that we see more and more and remember that He is the perfect Lamb, “unblemished and spotless” (1 Peter 1:19), of Whom even the wicked Pilate testified: “I find no guilt in this man” (Luke 23:4; 14; 22).

Yet the grace of God goes so far that – even if the insight into the work of the Lord Jesus is imperfect – we may still come with that offering although its members are too long or too short. It refers to a knowledge of the Lord Jesus that is unbalanced. A disabled offering from a pure heart God appreciates more than no offering out of fear. God does not suppose the possibility that someone intentionally brings a disabled offering.

It indeed is in case of a voluntary gift. As a vow offering it may not be brought. The distinction seems to be that a voluntary gift arises more spontaneously, while a vow offering has a certain reason and consideration. Someone who has just been converted does not yet know much about the Lord Jesus, but brings an offering in his spontaneity, without having really thought about it. In doing so, he can use expressions of gratitude that injures the work of the Lord Jesus or in which he says something of the Lord Jesus that does not belong to Him. God cannot accept this of anyone who has already seen or should have seen more of the Lord Jesus.

What God does not accept are sacrifices that have been dealt with carelessly, so that the offeror is to blame for the defects in the offering. Nor does He accept them when they have arrived in the land. Nor does he accept the sacrifices brought by a member of God’s people by the hand of a foreigner. The so-called beauty that unbelievers tell us about the Lord Jesus, God does not take from our hands. He wants us to occupy ourselves with the Lord Jesus and to be taught by His gifts. The offerings which are so worked in our hearts will make us acceptable to God.

Leviticus 25:43

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:44

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:45

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:46

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:47

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:48

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:49

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:50

No Unnatural Things

Here are some unnatural things that might be given a place in the service of God, but for which there are warnings.

For the first seven days, nothing should happen to a newborn animal. Only from the eighth day on can it serve as an offering. This is reminiscent of the newborn boy who is circumcised on the eighth day (Leviticus 12:2-3). Circumcision presents the judgment and cleanses. Animals are of course not circumcised, but the picture is the same. The first seven days they are, as it were, under the stain of ancient creation. The eighth day always speaks of a new beginning.

Every unnatural element in the offering is forbidden (Leviticus 22:28; cf. Exodus 23:19b). God acknowledges natural relationships. The Lord Jesus also acknowledges them, as He does during His life on earth (John 19:27).

The sacrifice of thanksgiving must be eaten on the same day it is killed. What is consecrated to the LORD is also spiritual food for the offeror. If we worship God for His Son, it is, though not the goal, strengthening for the inner man. You can’t gain that reinforcement by thinking back a while later of what you brought then. Dedication to God is a matter that must be fresh every time. We can’t bring Him old stuff, things that we gave to Him in the past.

God gives His commandments to a people who have been redeemed by Him out of Egypt for the purpose that He will be their God. The Lord Jesus redeemed us to make us His own people, a people who are dedicated to Him and who acknowledge Him in all things in gratitude.

Leviticus 25:52

Introduction

In the previous chapters we read about holy persons, holy garments, holy gifts and holy places. In this chapter we read about seven holy times or feast times. The feasts are presented in this chapter in their context, through which the feasts give a prophetic description. Three feasts are called a feast: the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Booths (Exodus 23:14-16; Deuteronomy 16:16).

The seven feasts – seven is the number of perfection or of a full period – describe the way through which God will bring His people from the cross, to the peace of the great sabbath that will dawn for creation: the millennial kingdom of peace. This is the time when everything that God has planned for the earth has come to fulfillment. The chapter begins and ends with the sabbath (Leviticus 23:3; 39).

If we want to study the prophecy in Scripture, we find many indications in the so-called “three great sevens”: the seven feasts here, the seven parables about the kingdom of heaven in Matthew 13, and the seven letters to the seven churches in Revelation 2-3.

An overview of the feasts and their prophetic meaning:

1. The Passover (Leviticus 23:5) – The death of the Lord Jesus. 2. The Feast of Unleavened Bread (Leviticus 23:6-8) – The sanctified life of the redeemed. 3. The sheaf of the first fruits (Leviticus 23:9-14) – The Resurrection of the Lord Jesus.4. The Feast of Weeks (Leviticus 23:15-21) – The coming of the Holy Spirit on earth, through which the church came into existence.

Interim (Leviticus 23:22) – The time that the church is on earth is the time that Israel is scattered among the nations. When the time of the church on earth is over, a remnant of Israel will be saved, that will be new Israel (Romans 11:25-26). They will receive the promised blessing, in which the Gentiles will also have a share through them.

5. The Feast of the trumpet (Leviticus 23:23-25) – There is a spiritual awakening of a remnant in Israel. The scattered Israelites return to their country. 6. The day of atonement (Leviticus 23:26-32) – Repentance and conversion and acceptance of the remnant by the LORD. 7. The Feast of Booths (Leviticus 23:33-43) – The remnant, which is the whole of the new Israel of God, enjoys the promised blessing of the millennial kingdom of peace.

The Appointed Times Are the LORD’s

God has His appointed times, He destined them for Himself. God has determined them in this way and in that order because in those feasts He shows His ways with His people.

Numbers 28 and 29 also mention these feasts, but there the emphasis is more on the offerings that have to be brought. Here the emphasis is on the holy convocations that must take place on those days. This indicates that these feasts are not experienced individually, but as a people. The application for us does not lie in keeping Christian holidays, but in the one meeting that the church knows: “our own assembling together” (Hebrews 10:25), the meeting of the church, which we will not forsake. In the meeting of the church, the aspects of all appointed times are dealt with in a spiritual sense.

The appointed times or feasts are those of the LORD. He calls them here “My appointed times” because they are determined or purposed by Him. On those days the people must come together and it is especially important what the LORD gets. For that purpose, these feasts must be ‘proclaimed’ and on those days God’s people are called together. It goes out from the LORD and He is the center of it. What Jeroboam does, who organizes a feast for Israel “in the month which he had devised in his own heart” (1 Kings 12:33), is therefore rebellion against God.

Leviticus 25:53

Introduction

In the previous chapters we read about holy persons, holy garments, holy gifts and holy places. In this chapter we read about seven holy times or feast times. The feasts are presented in this chapter in their context, through which the feasts give a prophetic description. Three feasts are called a feast: the Feast of Unleavened Bread, the Feast of Weeks and the Feast of Booths (Exodus 23:14-16; Deuteronomy 16:16).

The seven feasts – seven is the number of perfection or of a full period – describe the way through which God will bring His people from the cross, to the peace of the great sabbath that will dawn for creation: the millennial kingdom of peace. This is the time when everything that God has planned for the earth has come to fulfillment. The chapter begins and ends with the sabbath (Leviticus 23:3; 39).

If we want to study the prophecy in Scripture, we find many indications in the so-called “three great sevens”: the seven feasts here, the seven parables about the kingdom of heaven in Matthew 13, and the seven letters to the seven churches in Revelation 2-3.

An overview of the feasts and their prophetic meaning:

1. The Passover (Leviticus 23:5) – The death of the Lord Jesus. 2. The Feast of Unleavened Bread (Leviticus 23:6-8) – The sanctified life of the redeemed. 3. The sheaf of the first fruits (Leviticus 23:9-14) – The Resurrection of the Lord Jesus.4. The Feast of Weeks (Leviticus 23:15-21) – The coming of the Holy Spirit on earth, through which the church came into existence.

Interim (Leviticus 23:22) – The time that the church is on earth is the time that Israel is scattered among the nations. When the time of the church on earth is over, a remnant of Israel will be saved, that will be new Israel (Romans 11:25-26). They will receive the promised blessing, in which the Gentiles will also have a share through them.

5. The Feast of the trumpet (Leviticus 23:23-25) – There is a spiritual awakening of a remnant in Israel. The scattered Israelites return to their country. 6. The day of atonement (Leviticus 23:26-32) – Repentance and conversion and acceptance of the remnant by the LORD. 7. The Feast of Booths (Leviticus 23:33-43) – The remnant, which is the whole of the new Israel of God, enjoys the promised blessing of the millennial kingdom of peace.

The Appointed Times Are the LORD’s

God has His appointed times, He destined them for Himself. God has determined them in this way and in that order because in those feasts He shows His ways with His people.

Numbers 28 and 29 also mention these feasts, but there the emphasis is more on the offerings that have to be brought. Here the emphasis is on the holy convocations that must take place on those days. This indicates that these feasts are not experienced individually, but as a people. The application for us does not lie in keeping Christian holidays, but in the one meeting that the church knows: “our own assembling together” (Hebrews 10:25), the meeting of the church, which we will not forsake. In the meeting of the church, the aspects of all appointed times are dealt with in a spiritual sense.

The appointed times or feasts are those of the LORD. He calls them here “My appointed times” because they are determined or purposed by Him. On those days the people must come together and it is especially important what the LORD gets. For that purpose, these feasts must be ‘proclaimed’ and on those days God’s people are called together. It goes out from the LORD and He is the center of it. What Jeroboam does, who organizes a feast for Israel “in the month which he had devised in his own heart” (1 Kings 12:33), is therefore rebellion against God.

Leviticus 25:54

The Sabbath Command

The sabbath is separate from the feasts (Leviticus 23:37-38). The chapter begins with it and ends with it. World history also begins and ends with it: at creation God rests on the seventh day; this world closes its history with the sabbath of the millennial kingdom of peace, the sabbath rest that remains for the people of God (Hebrews 4:9). Sin soon disturbed the peace of the beginning. This is why the situation that the Lord Jesus speaks of now still applies when He says: “My Father is working until now, and I Myself am working” (John 5:17). The seven feasts indicate the way God goes to come to the rest of the end.

In a spiritual sense, the life of the believer begins with rest. Only when he has found rest in the work of the Lord Jesus he has rest for his conscience. Then, with that rest in his heart, he can go his way and work for the Lord Jesus in a world where that rest is not present. In that respect, he may look forward to the coming rest of the kingdom of peace. When the believer dies, he may enter into the rest of God in heaven and rest from all his works of faith he has done on earth (Hebrews 4:10).

The sabbath is the day on which God has rested. It is the rest of God. He wants His people to share in it. The people are obliged to keep that day, as laid down in the law: “Remember the sabbath day, to keep it holy” (Exodus 20:8). The sabbath is also a day of remembrance in relation with the redemption of the people from the power of Egypt (Deuteronomy 5:14-15). Egypt is a picture of the world and sin.

The kingdom of peace shows both aspects: God rests, and the curse is removed and sin restricted. Another meaning of the sabbath is that of a covenant between God and His people (Ezekiel 20:12; Exodus 31:12-17). It is a special feature in the distinction between Jew and Gentile.

The sabbath rest that will soon be on earth is already characteristic of the believer. The believers can enjoy this rest together when they come together and have a “holy convocation”. It is the rest of conscience through the accomplished work of the Lord Jesus (Matthew 11:28). God wants to come together with His people especially because He enjoys the peace that the Lord Jesus has brought. God rests in Him and in His work. It is a sabbath for all our dwellings, not only during the meetings. This peace may characterize our whole life.

Leviticus 25:55

Order to Proclaim the Appointed Times

Now come the feasts that will lead to the peace of the kingdom of peace. They have already been mentioned once in the introduction in connection with the prophetic meaning. Now it is a matter of “the times appointed for them”: 1. The Passover must be held on the 14th of the first month. 2. The Feast of Unleavened Bread immediately follows the Passover and is held from the 15th to the 22nd of the first month. 3. The sheaf of the first fruits is offered on a sabbath after the beginning of the harvest.

4. The Feast of Weeks, the middle one, is celebrated in the third month, fifty days after the offering of the first fruits; this feast is called the Feast of Weeks because it takes place seven weeks after the previous one.

The fifth feast is the start of the second group of three feasts that take place exactly half a year later: 5. The Feast of new moon is on the 1st of the seventh month. 6. The day of atonement is on the 10th of the seventh month. 7. The Feast of Booths is from the 15th to the 22nd of the seventh month.

There is a link between the first group of feasts and the second group of feasts: 1. On 10-1 the Passover lamb must be taken into the house; on 10-7 is the day of atonement. 2. On 15-1 the Feast of Unleavened Bread begins; on 15-7 the Feast of Booths begins.

Another division of the feasts can be made according to the words “the LORD spoke to Moses”: Leviticus 23:1; 9; 23; 26; 33.

The harvest feasts can only be celebrated in the land. There are three harvest feasts: 1. The feast of the sheaf of the first fruits is celebrated when the very first grain comes from the land. That is the barley harvest. 2. Fifty days later the wheat harvest follows (Exodus 9:31-32; Rth 1:22; Rth 2:23) and the wave breads are brought. 3. In the seventh month the last harvest feast, the Feast of Booths, takes place on the occasion of the harvest of grapes and olives.