Leviticus 11
KingCommentsLeviticus 11:1
The Law of the Peace Offering
The description of the peace offering in Leviticus 3 is mainly about the connection with the altar. Its application to us is found par excellence in the Lord’s Supper at the Lord’s Table. The peace offering is a fellowship offering, which is represented for us in the Table of the Lord (1 Corinthians 10:15-21). However, there are also other occasions where believers have fellowship with each other. Every time they come together, for whatever reason, they have fellowship with each other. God wants to be there. Fellowship as believers among each other is only possible and good if God can and may be present.
The peace offering is a festival sacrifice (Psalms 118:27). Someone who is happy can spontaneously bring a sacrifice of thanksgiving. He can slay an animal and celebrate. The eldest son in Lukas 15 wants the same. But he only wants to celebrate with his friends, without his father (Luke 15:29). That cannot be a feast. Our joy and happiness are always based on the work of the Lord Jesus, and that is also what God rejoices in.
This sacrifice of thanksgiving must be accompanied by a grain offering. If we thank God for the work of the Lord Jesus on the cross, it is impossible to ignore His perfect life up to the cross. We would also like to tell God about this, to offer it to Him.
Also cakes of leavened bread are brought (Leviticus 7:13). This cannot speak of the Lord Jesus. Leaven speaks of sin and in Him is no sin. But there is leaven in us. Sin is still in us. These cakes tell in picture that we come in the awareness that sin is still in us (1 John 1:8), although sin no longer is allowed to rule us neither is that necessary. We have to consider ourselves dead to sin. This we do when we realize that He has deprived sin of its power (Romans 6:6-11).
Leviticus 7:14 shows that God must first receive His portion before we share with others. It is a portion that is offered to Him as a heave offering (so footnote NASB). A heave offering means that it is lifted above everything else, while at the same time everything else gets the value of this heave offering. We can apply this to the Lord Jesus Who offered Himself to God above all else. We offer Him to God. Because of this, everything else we enjoy about Him and His offering together also receives the value He has for God.
The priest who sprinkles the blood of the peace offering represents the believer who is aware that fellowship is based on nothing but the blood poured out by Christ. The blood makes him think of the price paid for him and through which he is now entirely of Christ (1 Peter 1:1-2). This brings great gratitude and joy. The believer who knows this presupposes that gratitude and joy also in other believers and desires to share it with such believers, to have fellowship therein.
The feast, the eating, must take place on the same day that the sacrifice is offered (Leviticus 7:15). This prescription shows that the connection to the altar is of great importance. When the flesh is eaten the next day, the thought of the offering being brought on the altar is blurred. God does not want that. With every sacrifice of thanksgiving He expects the thought of the cross of Christ. There is no thanksgiving possible without the cross.
We can’t live on yesterday’s experience. God expects us to come to the altar with a new offering of praise every day. We may examine the Scriptures daily (Acts 17:11), for these testify about the Lord Jesus (John 5:39). We notice new compassions of the Lord every morning (Lamentations 3:22-23). Then we have an abundance of reasons for a new sacrifice of praise every day, don’t we?
A votive or freewill offering may be eaten the next day (Leviticus 7:16). This is an offering that has a more sustainable character than the offering of thanksgiving. An offering of thanksgiving is brought more spontaneously. A votive or freewill offering has been considered. When we meet, it may be that we start sacrificing more spontaneously as the service progresses. It is also possible that during the week we have already been busy with the meeting and the offering of the Lord Jesus. The gratitude in connection with the cross also has a longer effect.
But even then it is not so that we can move forward for a long time with what we have seen of the Lord Jesus. That is what Leviticus 7:17-18 have to say to us. There will be a growing desire to see more of Him. Thoughts that linger and that we only cherish because we don’t want to discover new things from the Lord Jesus are counterproductive. They become an obstacle in our spiritual life. Growth stops. Then we must judge ourselves and our thinking, to become free from iniquity. This creates space for the preparation of a new votive or freewill offering that is pleasant to God and in which fellowship with others can be experienced. When fellowship manifests itself in fixed forms and along well-trodden paths, it degenerates into dead orthodoxy.
Practicing fellowship as suggested in partaking of this sacrificial meal is subject to conditions (Leviticus 7:19-21). The table, the expression of fellowship, is the Table of the Lord and therefore holy. The offerings belong to God (Leviticus 7:20-21). Worship belongs to God. What goes on in our hearts during the service does not belong to us. God has put it in our hearts, to our joy, that we may partake of what Christ’s offering means to Him and in His own joy about it.
No uncleanness may be associated with this. This uncleanness can be caused in different ways. In the first place it can happen that the flesh has come into contact with something unclean (Leviticus 7:19). An application of this is that if anyone has wrong thoughts about the Person or the work of the Lord Jesus, he is unclean and cannot partake of the Lord’s Supper, the fellowship meal at the Lord’s Table. He can only partake when he has corrected his wrong thinking about the Person or the work of the Lord Jesus.
A second case is that the person who wants to eat the flesh is unclean himself (Leviticus 7:20). An application is that one does not judge sin in his life. From such a person it must be concluded that he has not only fallen into sin, but that he lives in sin. If anyone does not judge sin in his life and after several attempts by others is not willing to judge that sin (Matthew 18:15-20), he cannot take part in the Lord’s Supper, the fellowship meal held at the Lord’s Table. Such a person is called “the wicked man” and, if he already partake of the Lord’s Supper, must be removed from among the believers (1 Corinthians 5:13b). He can only (again) take part when he judges and confesses his sin for God and people.
A third case is that someone, although clean himself, is unclean by consciously staying in contact with uncleanness (Leviticus 7:21). An application is if someone wants to partake of the Lord’s Supper, while he is part of a church where no discipline is exercised over public evil. For example, that group allows unmarried cohabitation or living in a homosexual relation and allows people who live this way to partake of their supper. Anyone who stays in touch with it remains in touch with the wickedness that is present in that church and is therefore defiled. Such a person cannot partake of the Lord’s Supper, the fellowship meal held at the Lord’s Table. He can only partake if he withdraws from this wickedness, which in practice means that he withdraws from that church (2 Timothy 2:19-22).
Leviticus 11:2
The Law of the Peace Offering
The description of the peace offering in Leviticus 3 is mainly about the connection with the altar. Its application to us is found par excellence in the Lord’s Supper at the Lord’s Table. The peace offering is a fellowship offering, which is represented for us in the Table of the Lord (1 Corinthians 10:15-21). However, there are also other occasions where believers have fellowship with each other. Every time they come together, for whatever reason, they have fellowship with each other. God wants to be there. Fellowship as believers among each other is only possible and good if God can and may be present.
The peace offering is a festival sacrifice (Psalms 118:27). Someone who is happy can spontaneously bring a sacrifice of thanksgiving. He can slay an animal and celebrate. The eldest son in Lukas 15 wants the same. But he only wants to celebrate with his friends, without his father (Luke 15:29). That cannot be a feast. Our joy and happiness are always based on the work of the Lord Jesus, and that is also what God rejoices in.
This sacrifice of thanksgiving must be accompanied by a grain offering. If we thank God for the work of the Lord Jesus on the cross, it is impossible to ignore His perfect life up to the cross. We would also like to tell God about this, to offer it to Him.
Also cakes of leavened bread are brought (Leviticus 7:13). This cannot speak of the Lord Jesus. Leaven speaks of sin and in Him is no sin. But there is leaven in us. Sin is still in us. These cakes tell in picture that we come in the awareness that sin is still in us (1 John 1:8), although sin no longer is allowed to rule us neither is that necessary. We have to consider ourselves dead to sin. This we do when we realize that He has deprived sin of its power (Romans 6:6-11).
Leviticus 7:14 shows that God must first receive His portion before we share with others. It is a portion that is offered to Him as a heave offering (so footnote NASB). A heave offering means that it is lifted above everything else, while at the same time everything else gets the value of this heave offering. We can apply this to the Lord Jesus Who offered Himself to God above all else. We offer Him to God. Because of this, everything else we enjoy about Him and His offering together also receives the value He has for God.
The priest who sprinkles the blood of the peace offering represents the believer who is aware that fellowship is based on nothing but the blood poured out by Christ. The blood makes him think of the price paid for him and through which he is now entirely of Christ (1 Peter 1:1-2). This brings great gratitude and joy. The believer who knows this presupposes that gratitude and joy also in other believers and desires to share it with such believers, to have fellowship therein.
The feast, the eating, must take place on the same day that the sacrifice is offered (Leviticus 7:15). This prescription shows that the connection to the altar is of great importance. When the flesh is eaten the next day, the thought of the offering being brought on the altar is blurred. God does not want that. With every sacrifice of thanksgiving He expects the thought of the cross of Christ. There is no thanksgiving possible without the cross.
We can’t live on yesterday’s experience. God expects us to come to the altar with a new offering of praise every day. We may examine the Scriptures daily (Acts 17:11), for these testify about the Lord Jesus (John 5:39). We notice new compassions of the Lord every morning (Lamentations 3:22-23). Then we have an abundance of reasons for a new sacrifice of praise every day, don’t we?
A votive or freewill offering may be eaten the next day (Leviticus 7:16). This is an offering that has a more sustainable character than the offering of thanksgiving. An offering of thanksgiving is brought more spontaneously. A votive or freewill offering has been considered. When we meet, it may be that we start sacrificing more spontaneously as the service progresses. It is also possible that during the week we have already been busy with the meeting and the offering of the Lord Jesus. The gratitude in connection with the cross also has a longer effect.
But even then it is not so that we can move forward for a long time with what we have seen of the Lord Jesus. That is what Leviticus 7:17-18 have to say to us. There will be a growing desire to see more of Him. Thoughts that linger and that we only cherish because we don’t want to discover new things from the Lord Jesus are counterproductive. They become an obstacle in our spiritual life. Growth stops. Then we must judge ourselves and our thinking, to become free from iniquity. This creates space for the preparation of a new votive or freewill offering that is pleasant to God and in which fellowship with others can be experienced. When fellowship manifests itself in fixed forms and along well-trodden paths, it degenerates into dead orthodoxy.
Practicing fellowship as suggested in partaking of this sacrificial meal is subject to conditions (Leviticus 7:19-21). The table, the expression of fellowship, is the Table of the Lord and therefore holy. The offerings belong to God (Leviticus 7:20-21). Worship belongs to God. What goes on in our hearts during the service does not belong to us. God has put it in our hearts, to our joy, that we may partake of what Christ’s offering means to Him and in His own joy about it.
No uncleanness may be associated with this. This uncleanness can be caused in different ways. In the first place it can happen that the flesh has come into contact with something unclean (Leviticus 7:19). An application of this is that if anyone has wrong thoughts about the Person or the work of the Lord Jesus, he is unclean and cannot partake of the Lord’s Supper, the fellowship meal at the Lord’s Table. He can only partake when he has corrected his wrong thinking about the Person or the work of the Lord Jesus.
A second case is that the person who wants to eat the flesh is unclean himself (Leviticus 7:20). An application is that one does not judge sin in his life. From such a person it must be concluded that he has not only fallen into sin, but that he lives in sin. If anyone does not judge sin in his life and after several attempts by others is not willing to judge that sin (Matthew 18:15-20), he cannot take part in the Lord’s Supper, the fellowship meal held at the Lord’s Table. Such a person is called “the wicked man” and, if he already partake of the Lord’s Supper, must be removed from among the believers (1 Corinthians 5:13b). He can only (again) take part when he judges and confesses his sin for God and people.
A third case is that someone, although clean himself, is unclean by consciously staying in contact with uncleanness (Leviticus 7:21). An application is if someone wants to partake of the Lord’s Supper, while he is part of a church where no discipline is exercised over public evil. For example, that group allows unmarried cohabitation or living in a homosexual relation and allows people who live this way to partake of their supper. Anyone who stays in touch with it remains in touch with the wickedness that is present in that church and is therefore defiled. Such a person cannot partake of the Lord’s Supper, the fellowship meal held at the Lord’s Table. He can only partake if he withdraws from this wickedness, which in practice means that he withdraws from that church (2 Timothy 2:19-22).
Leviticus 11:3
The Law of the Peace Offering
The description of the peace offering in Leviticus 3 is mainly about the connection with the altar. Its application to us is found par excellence in the Lord’s Supper at the Lord’s Table. The peace offering is a fellowship offering, which is represented for us in the Table of the Lord (1 Corinthians 10:15-21). However, there are also other occasions where believers have fellowship with each other. Every time they come together, for whatever reason, they have fellowship with each other. God wants to be there. Fellowship as believers among each other is only possible and good if God can and may be present.
The peace offering is a festival sacrifice (Psalms 118:27). Someone who is happy can spontaneously bring a sacrifice of thanksgiving. He can slay an animal and celebrate. The eldest son in Lukas 15 wants the same. But he only wants to celebrate with his friends, without his father (Luke 15:29). That cannot be a feast. Our joy and happiness are always based on the work of the Lord Jesus, and that is also what God rejoices in.
This sacrifice of thanksgiving must be accompanied by a grain offering. If we thank God for the work of the Lord Jesus on the cross, it is impossible to ignore His perfect life up to the cross. We would also like to tell God about this, to offer it to Him.
Also cakes of leavened bread are brought (Leviticus 7:13). This cannot speak of the Lord Jesus. Leaven speaks of sin and in Him is no sin. But there is leaven in us. Sin is still in us. These cakes tell in picture that we come in the awareness that sin is still in us (1 John 1:8), although sin no longer is allowed to rule us neither is that necessary. We have to consider ourselves dead to sin. This we do when we realize that He has deprived sin of its power (Romans 6:6-11).
Leviticus 7:14 shows that God must first receive His portion before we share with others. It is a portion that is offered to Him as a heave offering (so footnote NASB). A heave offering means that it is lifted above everything else, while at the same time everything else gets the value of this heave offering. We can apply this to the Lord Jesus Who offered Himself to God above all else. We offer Him to God. Because of this, everything else we enjoy about Him and His offering together also receives the value He has for God.
The priest who sprinkles the blood of the peace offering represents the believer who is aware that fellowship is based on nothing but the blood poured out by Christ. The blood makes him think of the price paid for him and through which he is now entirely of Christ (1 Peter 1:1-2). This brings great gratitude and joy. The believer who knows this presupposes that gratitude and joy also in other believers and desires to share it with such believers, to have fellowship therein.
The feast, the eating, must take place on the same day that the sacrifice is offered (Leviticus 7:15). This prescription shows that the connection to the altar is of great importance. When the flesh is eaten the next day, the thought of the offering being brought on the altar is blurred. God does not want that. With every sacrifice of thanksgiving He expects the thought of the cross of Christ. There is no thanksgiving possible without the cross.
We can’t live on yesterday’s experience. God expects us to come to the altar with a new offering of praise every day. We may examine the Scriptures daily (Acts 17:11), for these testify about the Lord Jesus (John 5:39). We notice new compassions of the Lord every morning (Lamentations 3:22-23). Then we have an abundance of reasons for a new sacrifice of praise every day, don’t we?
A votive or freewill offering may be eaten the next day (Leviticus 7:16). This is an offering that has a more sustainable character than the offering of thanksgiving. An offering of thanksgiving is brought more spontaneously. A votive or freewill offering has been considered. When we meet, it may be that we start sacrificing more spontaneously as the service progresses. It is also possible that during the week we have already been busy with the meeting and the offering of the Lord Jesus. The gratitude in connection with the cross also has a longer effect.
But even then it is not so that we can move forward for a long time with what we have seen of the Lord Jesus. That is what Leviticus 7:17-18 have to say to us. There will be a growing desire to see more of Him. Thoughts that linger and that we only cherish because we don’t want to discover new things from the Lord Jesus are counterproductive. They become an obstacle in our spiritual life. Growth stops. Then we must judge ourselves and our thinking, to become free from iniquity. This creates space for the preparation of a new votive or freewill offering that is pleasant to God and in which fellowship with others can be experienced. When fellowship manifests itself in fixed forms and along well-trodden paths, it degenerates into dead orthodoxy.
Practicing fellowship as suggested in partaking of this sacrificial meal is subject to conditions (Leviticus 7:19-21). The table, the expression of fellowship, is the Table of the Lord and therefore holy. The offerings belong to God (Leviticus 7:20-21). Worship belongs to God. What goes on in our hearts during the service does not belong to us. God has put it in our hearts, to our joy, that we may partake of what Christ’s offering means to Him and in His own joy about it.
No uncleanness may be associated with this. This uncleanness can be caused in different ways. In the first place it can happen that the flesh has come into contact with something unclean (Leviticus 7:19). An application of this is that if anyone has wrong thoughts about the Person or the work of the Lord Jesus, he is unclean and cannot partake of the Lord’s Supper, the fellowship meal at the Lord’s Table. He can only partake when he has corrected his wrong thinking about the Person or the work of the Lord Jesus.
A second case is that the person who wants to eat the flesh is unclean himself (Leviticus 7:20). An application is that one does not judge sin in his life. From such a person it must be concluded that he has not only fallen into sin, but that he lives in sin. If anyone does not judge sin in his life and after several attempts by others is not willing to judge that sin (Matthew 18:15-20), he cannot take part in the Lord’s Supper, the fellowship meal held at the Lord’s Table. Such a person is called “the wicked man” and, if he already partake of the Lord’s Supper, must be removed from among the believers (1 Corinthians 5:13b). He can only (again) take part when he judges and confesses his sin for God and people.
A third case is that someone, although clean himself, is unclean by consciously staying in contact with uncleanness (Leviticus 7:21). An application is if someone wants to partake of the Lord’s Supper, while he is part of a church where no discipline is exercised over public evil. For example, that group allows unmarried cohabitation or living in a homosexual relation and allows people who live this way to partake of their supper. Anyone who stays in touch with it remains in touch with the wickedness that is present in that church and is therefore defiled. Such a person cannot partake of the Lord’s Supper, the fellowship meal held at the Lord’s Table. He can only partake if he withdraws from this wickedness, which in practice means that he withdraws from that church (2 Timothy 2:19-22).
Leviticus 11:4
The Law of the Peace Offering
The description of the peace offering in Leviticus 3 is mainly about the connection with the altar. Its application to us is found par excellence in the Lord’s Supper at the Lord’s Table. The peace offering is a fellowship offering, which is represented for us in the Table of the Lord (1 Corinthians 10:15-21). However, there are also other occasions where believers have fellowship with each other. Every time they come together, for whatever reason, they have fellowship with each other. God wants to be there. Fellowship as believers among each other is only possible and good if God can and may be present.
The peace offering is a festival sacrifice (Psalms 118:27). Someone who is happy can spontaneously bring a sacrifice of thanksgiving. He can slay an animal and celebrate. The eldest son in Lukas 15 wants the same. But he only wants to celebrate with his friends, without his father (Luke 15:29). That cannot be a feast. Our joy and happiness are always based on the work of the Lord Jesus, and that is also what God rejoices in.
This sacrifice of thanksgiving must be accompanied by a grain offering. If we thank God for the work of the Lord Jesus on the cross, it is impossible to ignore His perfect life up to the cross. We would also like to tell God about this, to offer it to Him.
Also cakes of leavened bread are brought (Leviticus 7:13). This cannot speak of the Lord Jesus. Leaven speaks of sin and in Him is no sin. But there is leaven in us. Sin is still in us. These cakes tell in picture that we come in the awareness that sin is still in us (1 John 1:8), although sin no longer is allowed to rule us neither is that necessary. We have to consider ourselves dead to sin. This we do when we realize that He has deprived sin of its power (Romans 6:6-11).
Leviticus 7:14 shows that God must first receive His portion before we share with others. It is a portion that is offered to Him as a heave offering (so footnote NASB). A heave offering means that it is lifted above everything else, while at the same time everything else gets the value of this heave offering. We can apply this to the Lord Jesus Who offered Himself to God above all else. We offer Him to God. Because of this, everything else we enjoy about Him and His offering together also receives the value He has for God.
The priest who sprinkles the blood of the peace offering represents the believer who is aware that fellowship is based on nothing but the blood poured out by Christ. The blood makes him think of the price paid for him and through which he is now entirely of Christ (1 Peter 1:1-2). This brings great gratitude and joy. The believer who knows this presupposes that gratitude and joy also in other believers and desires to share it with such believers, to have fellowship therein.
The feast, the eating, must take place on the same day that the sacrifice is offered (Leviticus 7:15). This prescription shows that the connection to the altar is of great importance. When the flesh is eaten the next day, the thought of the offering being brought on the altar is blurred. God does not want that. With every sacrifice of thanksgiving He expects the thought of the cross of Christ. There is no thanksgiving possible without the cross.
We can’t live on yesterday’s experience. God expects us to come to the altar with a new offering of praise every day. We may examine the Scriptures daily (Acts 17:11), for these testify about the Lord Jesus (John 5:39). We notice new compassions of the Lord every morning (Lamentations 3:22-23). Then we have an abundance of reasons for a new sacrifice of praise every day, don’t we?
A votive or freewill offering may be eaten the next day (Leviticus 7:16). This is an offering that has a more sustainable character than the offering of thanksgiving. An offering of thanksgiving is brought more spontaneously. A votive or freewill offering has been considered. When we meet, it may be that we start sacrificing more spontaneously as the service progresses. It is also possible that during the week we have already been busy with the meeting and the offering of the Lord Jesus. The gratitude in connection with the cross also has a longer effect.
But even then it is not so that we can move forward for a long time with what we have seen of the Lord Jesus. That is what Leviticus 7:17-18 have to say to us. There will be a growing desire to see more of Him. Thoughts that linger and that we only cherish because we don’t want to discover new things from the Lord Jesus are counterproductive. They become an obstacle in our spiritual life. Growth stops. Then we must judge ourselves and our thinking, to become free from iniquity. This creates space for the preparation of a new votive or freewill offering that is pleasant to God and in which fellowship with others can be experienced. When fellowship manifests itself in fixed forms and along well-trodden paths, it degenerates into dead orthodoxy.
Practicing fellowship as suggested in partaking of this sacrificial meal is subject to conditions (Leviticus 7:19-21). The table, the expression of fellowship, is the Table of the Lord and therefore holy. The offerings belong to God (Leviticus 7:20-21). Worship belongs to God. What goes on in our hearts during the service does not belong to us. God has put it in our hearts, to our joy, that we may partake of what Christ’s offering means to Him and in His own joy about it.
No uncleanness may be associated with this. This uncleanness can be caused in different ways. In the first place it can happen that the flesh has come into contact with something unclean (Leviticus 7:19). An application of this is that if anyone has wrong thoughts about the Person or the work of the Lord Jesus, he is unclean and cannot partake of the Lord’s Supper, the fellowship meal at the Lord’s Table. He can only partake when he has corrected his wrong thinking about the Person or the work of the Lord Jesus.
A second case is that the person who wants to eat the flesh is unclean himself (Leviticus 7:20). An application is that one does not judge sin in his life. From such a person it must be concluded that he has not only fallen into sin, but that he lives in sin. If anyone does not judge sin in his life and after several attempts by others is not willing to judge that sin (Matthew 18:15-20), he cannot take part in the Lord’s Supper, the fellowship meal held at the Lord’s Table. Such a person is called “the wicked man” and, if he already partake of the Lord’s Supper, must be removed from among the believers (1 Corinthians 5:13b). He can only (again) take part when he judges and confesses his sin for God and people.
A third case is that someone, although clean himself, is unclean by consciously staying in contact with uncleanness (Leviticus 7:21). An application is if someone wants to partake of the Lord’s Supper, while he is part of a church where no discipline is exercised over public evil. For example, that group allows unmarried cohabitation or living in a homosexual relation and allows people who live this way to partake of their supper. Anyone who stays in touch with it remains in touch with the wickedness that is present in that church and is therefore defiled. Such a person cannot partake of the Lord’s Supper, the fellowship meal held at the Lord’s Table. He can only partake if he withdraws from this wickedness, which in practice means that he withdraws from that church (2 Timothy 2:19-22).
Leviticus 11:5
The Law of the Peace Offering
The description of the peace offering in Leviticus 3 is mainly about the connection with the altar. Its application to us is found par excellence in the Lord’s Supper at the Lord’s Table. The peace offering is a fellowship offering, which is represented for us in the Table of the Lord (1 Corinthians 10:15-21). However, there are also other occasions where believers have fellowship with each other. Every time they come together, for whatever reason, they have fellowship with each other. God wants to be there. Fellowship as believers among each other is only possible and good if God can and may be present.
The peace offering is a festival sacrifice (Psalms 118:27). Someone who is happy can spontaneously bring a sacrifice of thanksgiving. He can slay an animal and celebrate. The eldest son in Lukas 15 wants the same. But he only wants to celebrate with his friends, without his father (Luke 15:29). That cannot be a feast. Our joy and happiness are always based on the work of the Lord Jesus, and that is also what God rejoices in.
This sacrifice of thanksgiving must be accompanied by a grain offering. If we thank God for the work of the Lord Jesus on the cross, it is impossible to ignore His perfect life up to the cross. We would also like to tell God about this, to offer it to Him.
Also cakes of leavened bread are brought (Leviticus 7:13). This cannot speak of the Lord Jesus. Leaven speaks of sin and in Him is no sin. But there is leaven in us. Sin is still in us. These cakes tell in picture that we come in the awareness that sin is still in us (1 John 1:8), although sin no longer is allowed to rule us neither is that necessary. We have to consider ourselves dead to sin. This we do when we realize that He has deprived sin of its power (Romans 6:6-11).
Leviticus 7:14 shows that God must first receive His portion before we share with others. It is a portion that is offered to Him as a heave offering (so footnote NASB). A heave offering means that it is lifted above everything else, while at the same time everything else gets the value of this heave offering. We can apply this to the Lord Jesus Who offered Himself to God above all else. We offer Him to God. Because of this, everything else we enjoy about Him and His offering together also receives the value He has for God.
The priest who sprinkles the blood of the peace offering represents the believer who is aware that fellowship is based on nothing but the blood poured out by Christ. The blood makes him think of the price paid for him and through which he is now entirely of Christ (1 Peter 1:1-2). This brings great gratitude and joy. The believer who knows this presupposes that gratitude and joy also in other believers and desires to share it with such believers, to have fellowship therein.
The feast, the eating, must take place on the same day that the sacrifice is offered (Leviticus 7:15). This prescription shows that the connection to the altar is of great importance. When the flesh is eaten the next day, the thought of the offering being brought on the altar is blurred. God does not want that. With every sacrifice of thanksgiving He expects the thought of the cross of Christ. There is no thanksgiving possible without the cross.
We can’t live on yesterday’s experience. God expects us to come to the altar with a new offering of praise every day. We may examine the Scriptures daily (Acts 17:11), for these testify about the Lord Jesus (John 5:39). We notice new compassions of the Lord every morning (Lamentations 3:22-23). Then we have an abundance of reasons for a new sacrifice of praise every day, don’t we?
A votive or freewill offering may be eaten the next day (Leviticus 7:16). This is an offering that has a more sustainable character than the offering of thanksgiving. An offering of thanksgiving is brought more spontaneously. A votive or freewill offering has been considered. When we meet, it may be that we start sacrificing more spontaneously as the service progresses. It is also possible that during the week we have already been busy with the meeting and the offering of the Lord Jesus. The gratitude in connection with the cross also has a longer effect.
But even then it is not so that we can move forward for a long time with what we have seen of the Lord Jesus. That is what Leviticus 7:17-18 have to say to us. There will be a growing desire to see more of Him. Thoughts that linger and that we only cherish because we don’t want to discover new things from the Lord Jesus are counterproductive. They become an obstacle in our spiritual life. Growth stops. Then we must judge ourselves and our thinking, to become free from iniquity. This creates space for the preparation of a new votive or freewill offering that is pleasant to God and in which fellowship with others can be experienced. When fellowship manifests itself in fixed forms and along well-trodden paths, it degenerates into dead orthodoxy.
Practicing fellowship as suggested in partaking of this sacrificial meal is subject to conditions (Leviticus 7:19-21). The table, the expression of fellowship, is the Table of the Lord and therefore holy. The offerings belong to God (Leviticus 7:20-21). Worship belongs to God. What goes on in our hearts during the service does not belong to us. God has put it in our hearts, to our joy, that we may partake of what Christ’s offering means to Him and in His own joy about it.
No uncleanness may be associated with this. This uncleanness can be caused in different ways. In the first place it can happen that the flesh has come into contact with something unclean (Leviticus 7:19). An application of this is that if anyone has wrong thoughts about the Person or the work of the Lord Jesus, he is unclean and cannot partake of the Lord’s Supper, the fellowship meal at the Lord’s Table. He can only partake when he has corrected his wrong thinking about the Person or the work of the Lord Jesus.
A second case is that the person who wants to eat the flesh is unclean himself (Leviticus 7:20). An application is that one does not judge sin in his life. From such a person it must be concluded that he has not only fallen into sin, but that he lives in sin. If anyone does not judge sin in his life and after several attempts by others is not willing to judge that sin (Matthew 18:15-20), he cannot take part in the Lord’s Supper, the fellowship meal held at the Lord’s Table. Such a person is called “the wicked man” and, if he already partake of the Lord’s Supper, must be removed from among the believers (1 Corinthians 5:13b). He can only (again) take part when he judges and confesses his sin for God and people.
A third case is that someone, although clean himself, is unclean by consciously staying in contact with uncleanness (Leviticus 7:21). An application is if someone wants to partake of the Lord’s Supper, while he is part of a church where no discipline is exercised over public evil. For example, that group allows unmarried cohabitation or living in a homosexual relation and allows people who live this way to partake of their supper. Anyone who stays in touch with it remains in touch with the wickedness that is present in that church and is therefore defiled. Such a person cannot partake of the Lord’s Supper, the fellowship meal held at the Lord’s Table. He can only partake if he withdraws from this wickedness, which in practice means that he withdraws from that church (2 Timothy 2:19-22).
Leviticus 11:6
Prohibition to Eat Fat or Blood
God watches over His people to appropriate too much of the offering. The provision that it is forbidden to eat fat and blood comes after the peace offering. Peace offerings are offerings of which a great part can be eaten. Yet there remains something that is only for God, to which He asserts His exclusive right: the life (blood) and the inner strength (fat) belong entirely to Him.
There are parts in the work of the Lord Jesus for which God has not given us the ability to penetrate. From no animal its fat may be eaten. The fat speaks of the energy of the animal. The fat of the sacrificial animal speaks of the energy with which the Lord Jesus completed the work. Only God can measure and appreciate this energy perfectly.
Also the blood should never be eaten. Blood is the life of the creature. Life belongs to God. When life is taken, it must be done in the knowledge that it belongs to God (Leviticus 17:10-14; Genesis 9:6). That is why the blood must be poured out.
God has determined: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). We may believe that the blood cleanses us from all our sins (1 John 1:7b). But what the deep meaning of the blood of Christ is to God cannot be fathomed by a man’s understanding. Anyone who does try to do so will fall into error.
Leviticus 11:7
Prohibition to Eat Fat or Blood
God watches over His people to appropriate too much of the offering. The provision that it is forbidden to eat fat and blood comes after the peace offering. Peace offerings are offerings of which a great part can be eaten. Yet there remains something that is only for God, to which He asserts His exclusive right: the life (blood) and the inner strength (fat) belong entirely to Him.
There are parts in the work of the Lord Jesus for which God has not given us the ability to penetrate. From no animal its fat may be eaten. The fat speaks of the energy of the animal. The fat of the sacrificial animal speaks of the energy with which the Lord Jesus completed the work. Only God can measure and appreciate this energy perfectly.
Also the blood should never be eaten. Blood is the life of the creature. Life belongs to God. When life is taken, it must be done in the knowledge that it belongs to God (Leviticus 17:10-14; Genesis 9:6). That is why the blood must be poured out.
God has determined: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). We may believe that the blood cleanses us from all our sins (1 John 1:7b). But what the deep meaning of the blood of Christ is to God cannot be fathomed by a man’s understanding. Anyone who does try to do so will fall into error.
Leviticus 11:8
Prohibition to Eat Fat or Blood
God watches over His people to appropriate too much of the offering. The provision that it is forbidden to eat fat and blood comes after the peace offering. Peace offerings are offerings of which a great part can be eaten. Yet there remains something that is only for God, to which He asserts His exclusive right: the life (blood) and the inner strength (fat) belong entirely to Him.
There are parts in the work of the Lord Jesus for which God has not given us the ability to penetrate. From no animal its fat may be eaten. The fat speaks of the energy of the animal. The fat of the sacrificial animal speaks of the energy with which the Lord Jesus completed the work. Only God can measure and appreciate this energy perfectly.
Also the blood should never be eaten. Blood is the life of the creature. Life belongs to God. When life is taken, it must be done in the knowledge that it belongs to God (Leviticus 17:10-14; Genesis 9:6). That is why the blood must be poured out.
God has determined: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). We may believe that the blood cleanses us from all our sins (1 John 1:7b). But what the deep meaning of the blood of Christ is to God cannot be fathomed by a man’s understanding. Anyone who does try to do so will fall into error.
Leviticus 11:9
Prohibition to Eat Fat or Blood
God watches over His people to appropriate too much of the offering. The provision that it is forbidden to eat fat and blood comes after the peace offering. Peace offerings are offerings of which a great part can be eaten. Yet there remains something that is only for God, to which He asserts His exclusive right: the life (blood) and the inner strength (fat) belong entirely to Him.
There are parts in the work of the Lord Jesus for which God has not given us the ability to penetrate. From no animal its fat may be eaten. The fat speaks of the energy of the animal. The fat of the sacrificial animal speaks of the energy with which the Lord Jesus completed the work. Only God can measure and appreciate this energy perfectly.
Also the blood should never be eaten. Blood is the life of the creature. Life belongs to God. When life is taken, it must be done in the knowledge that it belongs to God (Leviticus 17:10-14; Genesis 9:6). That is why the blood must be poured out.
God has determined: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). We may believe that the blood cleanses us from all our sins (1 John 1:7b). But what the deep meaning of the blood of Christ is to God cannot be fathomed by a man’s understanding. Anyone who does try to do so will fall into error.
Leviticus 11:10
Prohibition to Eat Fat or Blood
God watches over His people to appropriate too much of the offering. The provision that it is forbidden to eat fat and blood comes after the peace offering. Peace offerings are offerings of which a great part can be eaten. Yet there remains something that is only for God, to which He asserts His exclusive right: the life (blood) and the inner strength (fat) belong entirely to Him.
There are parts in the work of the Lord Jesus for which God has not given us the ability to penetrate. From no animal its fat may be eaten. The fat speaks of the energy of the animal. The fat of the sacrificial animal speaks of the energy with which the Lord Jesus completed the work. Only God can measure and appreciate this energy perfectly.
Also the blood should never be eaten. Blood is the life of the creature. Life belongs to God. When life is taken, it must be done in the knowledge that it belongs to God (Leviticus 17:10-14; Genesis 9:6). That is why the blood must be poured out.
God has determined: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). We may believe that the blood cleanses us from all our sins (1 John 1:7b). But what the deep meaning of the blood of Christ is to God cannot be fathomed by a man’s understanding. Anyone who does try to do so will fall into error.
Leviticus 11:11
Prohibition to Eat Fat or Blood
God watches over His people to appropriate too much of the offering. The provision that it is forbidden to eat fat and blood comes after the peace offering. Peace offerings are offerings of which a great part can be eaten. Yet there remains something that is only for God, to which He asserts His exclusive right: the life (blood) and the inner strength (fat) belong entirely to Him.
There are parts in the work of the Lord Jesus for which God has not given us the ability to penetrate. From no animal its fat may be eaten. The fat speaks of the energy of the animal. The fat of the sacrificial animal speaks of the energy with which the Lord Jesus completed the work. Only God can measure and appreciate this energy perfectly.
Also the blood should never be eaten. Blood is the life of the creature. Life belongs to God. When life is taken, it must be done in the knowledge that it belongs to God (Leviticus 17:10-14; Genesis 9:6). That is why the blood must be poured out.
God has determined: “Without shedding of blood there is no forgiveness” (Hebrews 9:22). We may believe that the blood cleanses us from all our sins (1 John 1:7b). But what the deep meaning of the blood of Christ is to God cannot be fathomed by a man’s understanding. Anyone who does try to do so will fall into error.
Leviticus 11:12
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:13
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:14
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:15
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:16
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:17
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:18
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:19
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:20
The Part of the Priest
The blood and fat of the peace offering are brought to the altar and thus offered to God. The breast and the right thigh of this offering are for the priest. The rest of the offering is for the offeror and all with whom he wants to celebrate and who are clean.
Anyone who comes with a peace offering must bring it with “his own hands”. We cannot leave the offering of the peace offering to others. In the meeting this applies to every brother and every sister. God wants to receive from each individual what is present in the heart. The brothers may express this out loud (1 Corinthians 14:34).
The breast is where the heart is. The breast speaks of the love of the Lord Jesus. A priest is particularly concerned about this. The priest is also given the right thigh, which speaks of the strength and perseverance we see in the way the Lord Jesus has gone. Love and strength we also see in Song of Songs 8 (Song of Solomon 8:6). It is the love and strength of the work of the Lord Jesus through which the fellowship is established.
Leviticus 11:21
Confirmation of the Laws of the Offerings
Moses received these instructions for the offerings of the LORD at Mount Sinai. God has thus expressed His will that the people should bring Him offerings. The area in which these offerings are to be brought is also emphasized: it is “in the wilderness of Sinai”. This makes us clear that God expects us to “continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15) while living on earth.
Leviticus 11:22
Confirmation of the Laws of the Offerings
Moses received these instructions for the offerings of the LORD at Mount Sinai. God has thus expressed His will that the people should bring Him offerings. The area in which these offerings are to be brought is also emphasized: it is “in the wilderness of Sinai”. This makes us clear that God expects us to “continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name” (Hebrews 13:15) while living on earth.
Leviticus 11:24
Introduction
After the description of the offerings, what the priests bring, now follows the historical ordination of Aaron and his sons as priests. We become witnesses of the institution of the priesthood. The institution happens according to the description in Exodus 29, which announces the priesthood and sets out the instructions for how the institution must happen (Exodus 29:1-46).
Moses Must Ordinate Aaron and His Sons
In Aaron and his sons we see a type or a shadow of the Lord Jesus as High Priest and the believers as priests. All believers are priests (1 Peter 2:5). That is the principle. Unfortunately, not all believers of the church function as priests. The Old Testament pictures show how we can practically live up to our priesthood, how as a believer we can become a priest. God wants us to bring spiritual sacrifices to Him.
The priestly service is not only a personal matter. It concerns the whole congregation: the whole congregation of Israel comes together at the tent of meeting (Leviticus 8:3-4). Priestly service in the Old Testament is mainly performed for the benefit of the people, i.e. for others. The priesthood of the believers is especially expressed in the meetings of the believers when they gather as a church in the place where God dwells (Matthew 18:20).
Leviticus 11:25
Introduction
After the description of the offerings, what the priests bring, now follows the historical ordination of Aaron and his sons as priests. We become witnesses of the institution of the priesthood. The institution happens according to the description in Exodus 29, which announces the priesthood and sets out the instructions for how the institution must happen (Exodus 29:1-46).
Moses Must Ordinate Aaron and His Sons
In Aaron and his sons we see a type or a shadow of the Lord Jesus as High Priest and the believers as priests. All believers are priests (1 Peter 2:5). That is the principle. Unfortunately, not all believers of the church function as priests. The Old Testament pictures show how we can practically live up to our priesthood, how as a believer we can become a priest. God wants us to bring spiritual sacrifices to Him.
The priestly service is not only a personal matter. It concerns the whole congregation: the whole congregation of Israel comes together at the tent of meeting (Leviticus 8:3-4). Priestly service in the Old Testament is mainly performed for the benefit of the people, i.e. for others. The priesthood of the believers is especially expressed in the meetings of the believers when they gather as a church in the place where God dwells (Matthew 18:20).
Leviticus 11:26
Introduction
After the description of the offerings, what the priests bring, now follows the historical ordination of Aaron and his sons as priests. We become witnesses of the institution of the priesthood. The institution happens according to the description in Exodus 29, which announces the priesthood and sets out the instructions for how the institution must happen (Exodus 29:1-46).
Moses Must Ordinate Aaron and His Sons
In Aaron and his sons we see a type or a shadow of the Lord Jesus as High Priest and the believers as priests. All believers are priests (1 Peter 2:5). That is the principle. Unfortunately, not all believers of the church function as priests. The Old Testament pictures show how we can practically live up to our priesthood, how as a believer we can become a priest. God wants us to bring spiritual sacrifices to Him.
The priestly service is not only a personal matter. It concerns the whole congregation: the whole congregation of Israel comes together at the tent of meeting (Leviticus 8:3-4). Priestly service in the Old Testament is mainly performed for the benefit of the people, i.e. for others. The priesthood of the believers is especially expressed in the meetings of the believers when they gather as a church in the place where God dwells (Matthew 18:20).
Leviticus 11:27
Introduction
After the description of the offerings, what the priests bring, now follows the historical ordination of Aaron and his sons as priests. We become witnesses of the institution of the priesthood. The institution happens according to the description in Exodus 29, which announces the priesthood and sets out the instructions for how the institution must happen (Exodus 29:1-46).
Moses Must Ordinate Aaron and His Sons
In Aaron and his sons we see a type or a shadow of the Lord Jesus as High Priest and the believers as priests. All believers are priests (1 Peter 2:5). That is the principle. Unfortunately, not all believers of the church function as priests. The Old Testament pictures show how we can practically live up to our priesthood, how as a believer we can become a priest. God wants us to bring spiritual sacrifices to Him.
The priestly service is not only a personal matter. It concerns the whole congregation: the whole congregation of Israel comes together at the tent of meeting (Leviticus 8:3-4). Priestly service in the Old Testament is mainly performed for the benefit of the people, i.e. for others. The priesthood of the believers is especially expressed in the meetings of the believers when they gather as a church in the place where God dwells (Matthew 18:20).
Leviticus 11:28
Introduction
After the description of the offerings, what the priests bring, now follows the historical ordination of Aaron and his sons as priests. We become witnesses of the institution of the priesthood. The institution happens according to the description in Exodus 29, which announces the priesthood and sets out the instructions for how the institution must happen (Exodus 29:1-46).
Moses Must Ordinate Aaron and His Sons
In Aaron and his sons we see a type or a shadow of the Lord Jesus as High Priest and the believers as priests. All believers are priests (1 Peter 2:5). That is the principle. Unfortunately, not all believers of the church function as priests. The Old Testament pictures show how we can practically live up to our priesthood, how as a believer we can become a priest. God wants us to bring spiritual sacrifices to Him.
The priestly service is not only a personal matter. It concerns the whole congregation: the whole congregation of Israel comes together at the tent of meeting (Leviticus 8:3-4). Priestly service in the Old Testament is mainly performed for the benefit of the people, i.e. for others. The priesthood of the believers is especially expressed in the meetings of the believers when they gather as a church in the place where God dwells (Matthew 18:20).
Leviticus 11:29
Aaron and His Sons Washed With Water
Here washing with water is not to wash away something unclean. A believer who wants to be a priest uses the water of the Word not only to be cleansed, but above all to remain clean.
Leviticus 11:30
The High Priestly Garments Put On
The garments of the High Priest speak of the high priestly service of the Lord Jesus. He is the heavenly Man and holds a heavenly high priesthood, while everything He does shows His Divine glory. He represents God’s people before God. In Exodus 28 the garments are described in detail (Exodus 28:1-43). The description there takes place in a different order than here. Here we see how the garments are put on successively, so from inside to outside. In Exodus, the garments are described from outside to inside (Exodus 28:4; Leviticus 8:7-8). For the meaning of the garments, see the comments on Exodus 28.
Leviticus 11:31
The High Priestly Garments Put On
The garments of the High Priest speak of the high priestly service of the Lord Jesus. He is the heavenly Man and holds a heavenly high priesthood, while everything He does shows His Divine glory. He represents God’s people before God. In Exodus 28 the garments are described in detail (Exodus 28:1-43). The description there takes place in a different order than here. Here we see how the garments are put on successively, so from inside to outside. In Exodus, the garments are described from outside to inside (Exodus 28:4; Leviticus 8:7-8). For the meaning of the garments, see the comments on Exodus 28.
Leviticus 11:32
The High Priestly Garments Put On
The garments of the High Priest speak of the high priestly service of the Lord Jesus. He is the heavenly Man and holds a heavenly high priesthood, while everything He does shows His Divine glory. He represents God’s people before God. In Exodus 28 the garments are described in detail (Exodus 28:1-43). The description there takes place in a different order than here. Here we see how the garments are put on successively, so from inside to outside. In Exodus, the garments are described from outside to inside (Exodus 28:4; Leviticus 8:7-8). For the meaning of the garments, see the comments on Exodus 28.
Leviticus 11:33
The Anointing
Not only must there be sanctified priests, but everything they perform their service with must also be sanctified. Only that which is anointed by the Holy Spirit – the anointing oil speaks of Him – and thereby sanctified, can be brought into connection with God.
Aaron as a picture of the Lord Jesus is anointed with oil even before blood has been applied to him. With the sons of Aaron as a picture of the believers who are priests, blood is first applied and then oil. In the spiritual application this means that the Holy Spirit can come on the Lord Jesus without the application of blood, for He is the perfect, sinless Man. We are sinners by nature. The Holy Spirit can only come on such people after they have been cleansed of their sins by the blood of the offering of Christ.
Leviticus 11:34
The Anointing
Not only must there be sanctified priests, but everything they perform their service with must also be sanctified. Only that which is anointed by the Holy Spirit – the anointing oil speaks of Him – and thereby sanctified, can be brought into connection with God.
Aaron as a picture of the Lord Jesus is anointed with oil even before blood has been applied to him. With the sons of Aaron as a picture of the believers who are priests, blood is first applied and then oil. In the spiritual application this means that the Holy Spirit can come on the Lord Jesus without the application of blood, for He is the perfect, sinless Man. We are sinners by nature. The Holy Spirit can only come on such people after they have been cleansed of their sins by the blood of the offering of Christ.
Leviticus 11:35
The Anointing
Not only must there be sanctified priests, but everything they perform their service with must also be sanctified. Only that which is anointed by the Holy Spirit – the anointing oil speaks of Him – and thereby sanctified, can be brought into connection with God.
Aaron as a picture of the Lord Jesus is anointed with oil even before blood has been applied to him. With the sons of Aaron as a picture of the believers who are priests, blood is first applied and then oil. In the spiritual application this means that the Holy Spirit can come on the Lord Jesus without the application of blood, for He is the perfect, sinless Man. We are sinners by nature. The Holy Spirit can only come on such people after they have been cleansed of their sins by the blood of the offering of Christ.
Leviticus 11:36
Put On the Priestly Garments
After Aaron is clothed with his high priestly dignity as a picture of the Lord Jesus, his sons can now be clothed as priests. There is only a priesthood of all believers possible because the Lord Jesus has made them competent for it. The priestly garments speak of the dignity that the believers now possess to draw near to God as priests in the sanctuary.
In the letter to the Hebrews we see how we are perfectly sanctified by the offering of Christ (Hebrews 10:14). Because of this we have confidence to draw near to God as priests (Hebrews 10:19; 22a). An additional incentive to do so is the presence of the Lord Jesus there as the “great priest over the house of God” (Hebrews 10:21).
Leviticus 11:37
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:38
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:39
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:40
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:41
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:42
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:43
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:44
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:45
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:46
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.
Leviticus 11:47
The Offerings for Ordination
Three offerings are brought for the ordination of Aaron’s sons: 1. a sin offering (Leviticus 8:14), 2. a burnt offering (Leviticus 8:18) and 3. an offering of ordination (Leviticus 8:22). The offering of ordination is a special form of the peace offering.
Aaron and his sons lay their hands on all three offerings. As we have seen before, laying on the hands means identification with that on which the hands are laid. If you want to be a priest, you must identify yourself with the work of the Lord Jesus.
In relation to the sin offering it means that, in order to perform priestly service, I must be well aware that all my sins have passed to the Lord Jesus, that He has borne my sins and has been judged for them. Equally, I may and must be aware that I stand before God in all the pleasantness of the offering of the Lord Jesus that He brought to God as burnt offering. I derive my dignity to be a priest not from something in myself, but exclusively from Him.
If I am now ordained for God as a priest, I can only accomplish my task as a priest dedicated to God if I see that the Lord Jesus is the great Priest, who is perfectly dedicated to God in everything. He has always perfectly done everything the Father has commanded Him to do (John 6:38; John 10:18; John 14:31a).
It is remarkable that all the offerings here are brought by Moses. The priests are not yet able to do so, they are not yet ordained. Moses can do that. He doesn’t need ordination. He is a picture of the Lord Jesus as the Teacher of righteousness.
We have already seen what happens to the sin offering and the burnt offering in Leviticus 4 and Leviticus 1, respectively. This also applies to the offering of ordination, although this has not been explicitly mentioned. The offering of ordination is a special kind of peace offering. In Leviticus 7 it is mentioned separately in the summary of the laws on sacrifices, but in connection with the peace offering (Leviticus 7:37).
The animal of the ordination offering is a ram, as is the burnt offering. This means that our ordination and dedication as priests must have the same character as the burnt offering. Our ordination and dedication must have the same characteristics as the ordination and dedication of the Lord Jesus (cf. Ephesians 5:1-2). That means the commitment of our whole person.
That the ordination offering is a special kind of peace offering is evident from the special application of a part of the blood. The blood of the ordination offering is applied to three body parts (Leviticus 8:23-24). The blood of Christ, His dedication to death, is the foundation of our dedication.
The blood is first applied to the ear. The ear speaks of listening, hearing, obeying. This is where every true priestly service begins. First we must listen to know what the Lord asks of us, how He wants everything to be. Only then can we hold act (hand) and walk (foot), in accordance with the meaning and value of the blood.