Leviticus 13

Leviticus 13:1

Place and Period of the Ordination

The period of the ordination is seven days. That speaks of our whole life. The number seven is the number of perfection. Seven days means a complete period. With the eighth day (Leviticus 9:1) a new period begins. The time of our priestly ordination is our whole life. We are “continually”, every day of our life, priests (Hebrews 13:15).

However, our priestly service is in a special way connected to the tent of meeting. God wants our daily, continuous priestly service always to be connected in our hearts with the place where He comes to meet His people, that is for us the local church.

God wants us as priests to be in the right place – “the doorway of the tent of meeting”, during the period determined by Him – “day and night for seven days” – and in the right mind – “keep the charge of the LORD”. Only if we keep His commandments and ensure that the service happens as He wills, we will be able to continue to perform our priestly service. If we do not take into account Him and His will, our priestly service will ‘die’ (Leviticus 10:1-2).

Leviticus 13:2

Place and Period of the Ordination

The period of the ordination is seven days. That speaks of our whole life. The number seven is the number of perfection. Seven days means a complete period. With the eighth day (Leviticus 9:1) a new period begins. The time of our priestly ordination is our whole life. We are “continually”, every day of our life, priests (Hebrews 13:15).

However, our priestly service is in a special way connected to the tent of meeting. God wants our daily, continuous priestly service always to be connected in our hearts with the place where He comes to meet His people, that is for us the local church.

God wants us as priests to be in the right place – “the doorway of the tent of meeting”, during the period determined by Him – “day and night for seven days” – and in the right mind – “keep the charge of the LORD”. Only if we keep His commandments and ensure that the service happens as He wills, we will be able to continue to perform our priestly service. If we do not take into account Him and His will, our priestly service will ‘die’ (Leviticus 10:1-2).

Leviticus 13:3

Place and Period of the Ordination

The period of the ordination is seven days. That speaks of our whole life. The number seven is the number of perfection. Seven days means a complete period. With the eighth day (Leviticus 9:1) a new period begins. The time of our priestly ordination is our whole life. We are “continually”, every day of our life, priests (Hebrews 13:15).

However, our priestly service is in a special way connected to the tent of meeting. God wants our daily, continuous priestly service always to be connected in our hearts with the place where He comes to meet His people, that is for us the local church.

God wants us as priests to be in the right place – “the doorway of the tent of meeting”, during the period determined by Him – “day and night for seven days” – and in the right mind – “keep the charge of the LORD”. Only if we keep His commandments and ensure that the service happens as He wills, we will be able to continue to perform our priestly service. If we do not take into account Him and His will, our priestly service will ‘die’ (Leviticus 10:1-2).

Leviticus 13:4

Aaron and His Sons Obey

The obedience of Aaron and his sons is impressive and exemplary. Unfortunately, it soon becomes clear how this is deviated from (Leviticus 10:1). It is to be hoped that this obedience will also be found in the present priesthood of the believers with all the believers. Unfortunately, professing Christianity shows how much the priesthood of all believers has been renounced there as well. Even where the priesthood of all believers is confessed, often it is not put into practice.

Leviticus 13:6

Offerings of Aaron and His Sons

The ordination lasted seven days (Leviticus 8:33). Then there comes an “eighth day”. The eighth day speaks of a new beginning. Something starts that has never been before. After the ordination Aaron and his sons will bring their first offerings. It is a day that will never be repeated in its meaning. You can only do something for the first time once.

Our ordination lasts our entire life, but there is again and again an eighth day. Our priesthood can always be new. With this eighth day is connected the appearance of the glory of the LORD (Leviticus 9:4; 6; 23). We are going to see more and more of the glory of the Lord Jesus. If He then actually appears, only then our priestly service will take place in a completely new way.

Aaron’s service is in the foreground in this chapter. Moses addresses him. Aaron is the one who brings the offerings. His sons, who are a picture of the church that has insight into the service of the true Aaron, disappear into the background. They will give him the blood every time. The sons of Aaron in a spiritual sense are those who have received a special impression of the meaning and value of the blood of the true offering, the Lord Jesus, by occupying themselves with it. Blood is the foundation of all true priestly service.

Leviticus 13:7

Offerings of Aaron and His Sons

The ordination lasted seven days (Leviticus 8:33). Then there comes an “eighth day”. The eighth day speaks of a new beginning. Something starts that has never been before. After the ordination Aaron and his sons will bring their first offerings. It is a day that will never be repeated in its meaning. You can only do something for the first time once.

Our ordination lasts our entire life, but there is again and again an eighth day. Our priesthood can always be new. With this eighth day is connected the appearance of the glory of the LORD (Leviticus 9:4; 6; 23). We are going to see more and more of the glory of the Lord Jesus. If He then actually appears, only then our priestly service will take place in a completely new way.

Aaron’s service is in the foreground in this chapter. Moses addresses him. Aaron is the one who brings the offerings. His sons, who are a picture of the church that has insight into the service of the true Aaron, disappear into the background. They will give him the blood every time. The sons of Aaron in a spiritual sense are those who have received a special impression of the meaning and value of the blood of the true offering, the Lord Jesus, by occupying themselves with it. Blood is the foundation of all true priestly service.

Leviticus 13:8

Offerings of the people

On the eighth day, it is also expected of “the sons of Israel” to bring offerings. Always the offering of Christ remains the foundation. We can base our whole lives on this and also all eternity. Everything has value to God only if it is connected with His Son and the offering He has brought. Forever we will remember Him as the One to Whom we owe that we may be in glory. In the different offerings we see how we will think of Him.

He has removed all obstacles by becoming the “sin offering” for us. Forever we will remember Him as the One Who is glorified by God and by Whom God could perform all His purposes by becoming for Him the “burnt offering”. He is the One through Whom there will be eternal fellowship with the Father and the Son and with one another by becoming the “peace offering”. Forever we will remember His perfect life on earth, where He did everything by the Holy Spirit, as we see it in the “grain offering mixed with oil”.

Leviticus 13:9

Offerings of the people

On the eighth day, it is also expected of “the sons of Israel” to bring offerings. Always the offering of Christ remains the foundation. We can base our whole lives on this and also all eternity. Everything has value to God only if it is connected with His Son and the offering He has brought. Forever we will remember Him as the One to Whom we owe that we may be in glory. In the different offerings we see how we will think of Him.

He has removed all obstacles by becoming the “sin offering” for us. Forever we will remember Him as the One Who is glorified by God and by Whom God could perform all His purposes by becoming for Him the “burnt offering”. He is the One through Whom there will be eternal fellowship with the Father and the Son and with one another by becoming the “peace offering”. Forever we will remember His perfect life on earth, where He did everything by the Holy Spirit, as we see it in the “grain offering mixed with oil”.

Leviticus 13:10

To the Front of the Tent of Meeting

What we consider and be busy with, the offering of the Lord Jesus in all its aspects for all eternity, may already begin on earth at the “tent of meeting”. When we come together as a church, we may enjoy the privilege of performing priestly service in a special way. There, the Lord Jesus Himself is in the midst and He begins the song of praise (Hebrews 2:12) to the glory of God, and we may, as it were, join Him in it. We will then see the glory of God in the face of Jesus Christ.

Leviticus 13:11

To the Front of the Tent of Meeting

What we consider and be busy with, the offering of the Lord Jesus in all its aspects for all eternity, may already begin on earth at the “tent of meeting”. When we come together as a church, we may enjoy the privilege of performing priestly service in a special way. There, the Lord Jesus Himself is in the midst and He begins the song of praise (Hebrews 2:12) to the glory of God, and we may, as it were, join Him in it. We will then see the glory of God in the face of Jesus Christ.

Leviticus 13:12

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:13

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:14

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:15

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:16

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:17

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:18

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:19

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:20

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:21

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:22

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:23

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:24

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:25

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:26

Aaron and His Sons Offer the Offerings

Aaron is only a picture of the Lord Jesus. The Lord Jesus does not have to offer for Himself; Aaron, as a sinful man, must bring offerings for himself (Hebrews 5:1-3; Hebrews 7:28). Aaron brings the offerings of and for himself and the people. The various offerings and their significance have already been before our attention in the previous chapters. God shows in these pictures that He, as it were, does not become tired of speaking and hearing about His Son.

Before Aaron offers for others, he first offers for himself. It is a principle in God’s Word that we must first pay close attention to ourselves before we can occupy ourselves with someone else: “Pay close attention to yourself and to your teaching; persevere in these things, for as you do this you will ensure salvation both for yourself and for those who hear you” (1 Timothy 4:16; Matthew 7:3-5).

Leviticus 13:27

Aaron Blesses the People

After bringing the offerings Aaron blesses the people. This is the blessing with which Christ blesses His people on the basis of the offering made: “And He led them out as far as Bethany, and He lifted up His hands and blessed them” (Luke 24:50). The offering of Christ is always the basis of the blessings of Israel – and of the church – by which the people can be maintained in their existence.

As for the church, the Lord Jesus does not have to come out. For us the veil is torn and we have access into the holy place (Hebrews 10:19), where we see that God has accepted the offering. The Holy Spirit has come to give us the certainty of the offering accomplished and accepted by God. We can enter with confidence.

We can also notice the blessing that is given today by Himself on the basis of the His offering. It is the blessing that is brought to man in the gospel.

Leviticus 13:28

Blessing and Glory

What is written in the first part of this verse applies to Israel in the present time. Moses enters the tent of meeting with Aaron. Moses and Aaron are together a picture of the Lord Jesus as “the Apostle and High Priest of our confession” (Hebrews 3:1). The entry of Moses and Aaron into the tent of meeting is a picture of the entry of the Lord Jesus into the holy place, into the heavens, of which the tabernacle is a picture (Hebrews 9:23-24). He is still in the holy place. When He appears again, they will see Him and come to repentance and confession (Zechariah 12:10) and worship Him (Leviticus 9:24b). When He appears to His people (Hebrews 9:28), He will bless them.

Leviticus 13:29

The LORD Accepts the Offering

Then a great moment comes: the burnt offering and the fat pieces, that is what is only for the LORD, are consumed by Him with fire (Judges 6:21; Judges 13:20; 1 Kings 18:38; 1 Chronicles 21:26; 2 Chronicles 7:1). It presents the complete acceptance of the work of the Lord Jesus by God as a work accomplished entirely to His glory in a power that only God knows perfectly and can enjoy.

The reaction of the people is to rejoice also in what God has given in the offering. They fall on their faces in worship before Him. All honor and admiration go out to Him Who, by reason of the offering, has connected them to Himself and has chosen them to be His people to dwell among them.

Leviticus 13:31

Strange Fire Offered

After the ordination of the priesthood and the bringing of the first offerings and the joy that it has given, an anticlimax follows immediately in this chapter. In the last verse of the previous chapter fire descends upon the altar and all fall on their faces to worship. Here the same fire descends and kills the two oldest sons of Aaron. Thus, on the day of Pentecost the Spirit comes down to testify of the acceptance of the offering of Christ by God, showing Himself as “tongues as of fire” (Acts 2:2-3). A little later the Spirit is a Spirit of judgment for Ananias and Sapphira, who worship God with the strange fire of their corrupt hearts (Acts 5:5a; 10a).

It concerns the two most chosen men on earth: from the chosen people, the chosen tribe, the chosen family, of which the eldest son is the successor of his father as high priest. They occupy the highest position. They have been privileged to climb up to the LORD with Moses (Exodus 24:1). It is precisely their privileged position that makes their offence so serious. God wants to be treated as holy in those who come near Him (Leviticus 10:3; cf. Ezekiel 9:6; 1 Peter 4:17a). The transgression of what God has commanded always has serious consequences, especially for those who are supposed to know His commandments. This is also experienced by David when, against the LORD’s commandment, he has the ark transported on a new cart (2 Samuel 6:3-9).

What is happening here reflects a principle that we have already noted. This principle is that man always almost immediately corrupts what God gives him in goodness. We see here a repetition of what Adam does when he enjoys all that God has created for him. Within a short time, he forfeited its blessing by disobedience to God’s commandment. We also see it with Noah, who is given authority over a cleansed earth. He is not capable of authority over himself. Later in case of the kingship we see the same thing. And also the church has not remained in the blessings she initially enjoys, but becomes unfaithful and connects with the world.

What is wrong with Nadab and Abihu is not that they do what God has forbidden, but that they do what He has not commanded them to do. They do not violate any particular commandment, but act as they deem appropriate. According to the norms of the world, they do not revolt against God. They want to serve God. But they do so in a way that is different from what God has made known about it. They use their own fire, not the fire that God has sent down on the altar.

The conduct of Nadab and Abihu speaks of the introduction of strange, self-created elements in worship. They can be elements from Jewish worship, or practical elements, but it is strange fire, it does not belong in the service God wishes. It is the religion of the flesh. In professing Christianity, this was soon the case. The priesthood in professing Christianity is spiritually dead by strange fire. Whoever wants to remain free from it, will have to be subjected to the searching of God’s Word (Leviticus 8:35).

Aaron keeps silent. It is a telling reaction. God’s intervention does not evoke any resistance in him. He acknowledges with his silence that there is nothing to excuse. We can learn this from Aaron’s attitude: if God judges, it suits us to remain silent. The elders do the same when Nehemiah is angry with them because of their behavior (Nehemiah 5:8).

Leviticus 13:32

Strange Fire Offered

After the ordination of the priesthood and the bringing of the first offerings and the joy that it has given, an anticlimax follows immediately in this chapter. In the last verse of the previous chapter fire descends upon the altar and all fall on their faces to worship. Here the same fire descends and kills the two oldest sons of Aaron. Thus, on the day of Pentecost the Spirit comes down to testify of the acceptance of the offering of Christ by God, showing Himself as “tongues as of fire” (Acts 2:2-3). A little later the Spirit is a Spirit of judgment for Ananias and Sapphira, who worship God with the strange fire of their corrupt hearts (Acts 5:5a; 10a).

It concerns the two most chosen men on earth: from the chosen people, the chosen tribe, the chosen family, of which the eldest son is the successor of his father as high priest. They occupy the highest position. They have been privileged to climb up to the LORD with Moses (Exodus 24:1). It is precisely their privileged position that makes their offence so serious. God wants to be treated as holy in those who come near Him (Leviticus 10:3; cf. Ezekiel 9:6; 1 Peter 4:17a). The transgression of what God has commanded always has serious consequences, especially for those who are supposed to know His commandments. This is also experienced by David when, against the LORD’s commandment, he has the ark transported on a new cart (2 Samuel 6:3-9).

What is happening here reflects a principle that we have already noted. This principle is that man always almost immediately corrupts what God gives him in goodness. We see here a repetition of what Adam does when he enjoys all that God has created for him. Within a short time, he forfeited its blessing by disobedience to God’s commandment. We also see it with Noah, who is given authority over a cleansed earth. He is not capable of authority over himself. Later in case of the kingship we see the same thing. And also the church has not remained in the blessings she initially enjoys, but becomes unfaithful and connects with the world.

What is wrong with Nadab and Abihu is not that they do what God has forbidden, but that they do what He has not commanded them to do. They do not violate any particular commandment, but act as they deem appropriate. According to the norms of the world, they do not revolt against God. They want to serve God. But they do so in a way that is different from what God has made known about it. They use their own fire, not the fire that God has sent down on the altar.

The conduct of Nadab and Abihu speaks of the introduction of strange, self-created elements in worship. They can be elements from Jewish worship, or practical elements, but it is strange fire, it does not belong in the service God wishes. It is the religion of the flesh. In professing Christianity, this was soon the case. The priesthood in professing Christianity is spiritually dead by strange fire. Whoever wants to remain free from it, will have to be subjected to the searching of God’s Word (Leviticus 8:35).

Aaron keeps silent. It is a telling reaction. God’s intervention does not evoke any resistance in him. He acknowledges with his silence that there is nothing to excuse. We can learn this from Aaron’s attitude: if God judges, it suits us to remain silent. The elders do the same when Nehemiah is angry with them because of their behavior (Nehemiah 5:8).

Leviticus 13:33

Strange Fire Offered

After the ordination of the priesthood and the bringing of the first offerings and the joy that it has given, an anticlimax follows immediately in this chapter. In the last verse of the previous chapter fire descends upon the altar and all fall on their faces to worship. Here the same fire descends and kills the two oldest sons of Aaron. Thus, on the day of Pentecost the Spirit comes down to testify of the acceptance of the offering of Christ by God, showing Himself as “tongues as of fire” (Acts 2:2-3). A little later the Spirit is a Spirit of judgment for Ananias and Sapphira, who worship God with the strange fire of their corrupt hearts (Acts 5:5a; 10a).

It concerns the two most chosen men on earth: from the chosen people, the chosen tribe, the chosen family, of which the eldest son is the successor of his father as high priest. They occupy the highest position. They have been privileged to climb up to the LORD with Moses (Exodus 24:1). It is precisely their privileged position that makes their offence so serious. God wants to be treated as holy in those who come near Him (Leviticus 10:3; cf. Ezekiel 9:6; 1 Peter 4:17a). The transgression of what God has commanded always has serious consequences, especially for those who are supposed to know His commandments. This is also experienced by David when, against the LORD’s commandment, he has the ark transported on a new cart (2 Samuel 6:3-9).

What is happening here reflects a principle that we have already noted. This principle is that man always almost immediately corrupts what God gives him in goodness. We see here a repetition of what Adam does when he enjoys all that God has created for him. Within a short time, he forfeited its blessing by disobedience to God’s commandment. We also see it with Noah, who is given authority over a cleansed earth. He is not capable of authority over himself. Later in case of the kingship we see the same thing. And also the church has not remained in the blessings she initially enjoys, but becomes unfaithful and connects with the world.

What is wrong with Nadab and Abihu is not that they do what God has forbidden, but that they do what He has not commanded them to do. They do not violate any particular commandment, but act as they deem appropriate. According to the norms of the world, they do not revolt against God. They want to serve God. But they do so in a way that is different from what God has made known about it. They use their own fire, not the fire that God has sent down on the altar.

The conduct of Nadab and Abihu speaks of the introduction of strange, self-created elements in worship. They can be elements from Jewish worship, or practical elements, but it is strange fire, it does not belong in the service God wishes. It is the religion of the flesh. In professing Christianity, this was soon the case. The priesthood in professing Christianity is spiritually dead by strange fire. Whoever wants to remain free from it, will have to be subjected to the searching of God’s Word (Leviticus 8:35).

Aaron keeps silent. It is a telling reaction. God’s intervention does not evoke any resistance in him. He acknowledges with his silence that there is nothing to excuse. We can learn this from Aaron’s attitude: if God judges, it suits us to remain silent. The elders do the same when Nehemiah is angry with them because of their behavior (Nehemiah 5:8).

Leviticus 13:34

Reaction of Moses

Moses takes action. This event must not endanger the priesthood. Aaron and his sons may have the thought: The priesthood is too risky; we are not starting with it. God does not want that. He wants the priesthood to be maintained and that failing priests be dealt with in accordance with His holiness. The remaining brothers are not allowed to touch their brothers. When they do, they become defiled and unfit for the priesthood. They also are not allowed to show any signs of mourning.

Two of Aaron’s nephews, Mishael and Elzaphan, are ordered to carry away the dead bodies. In the family line they are further away from the killed priests and will not so quickly in their emotion come to a wrong action. It is important, for example, that in a case of discipline, we should not be guided by certain feelings of connection to persons who have done something that should be disciplined. These may be literal family ties, but also people who have meant a lot to us spiritually.

All close ties should not play a role in things God has judged. If we allow these ties to play a role, then our own priestly service ‘dies’. That is why it is wise, in a disciplinary case, for the immediate family to keep their distance. If close relatives do interfere, there is a danger that they will become unfit to perform priestly services, and God does not want that.

That does not mean that we are called upon to be insensitive. The people may mourn. As ordinary members of God’s people, we will experience the death of a priest as sorrowful. But the priesthood must not be omitted “for the LORD’s anointing oil is upon you”. God desires that we approach Him with a sincere heart as priests to worship Him (Hebrews 10:19-22).

Leviticus 13:35

Reaction of Moses

Moses takes action. This event must not endanger the priesthood. Aaron and his sons may have the thought: The priesthood is too risky; we are not starting with it. God does not want that. He wants the priesthood to be maintained and that failing priests be dealt with in accordance with His holiness. The remaining brothers are not allowed to touch their brothers. When they do, they become defiled and unfit for the priesthood. They also are not allowed to show any signs of mourning.

Two of Aaron’s nephews, Mishael and Elzaphan, are ordered to carry away the dead bodies. In the family line they are further away from the killed priests and will not so quickly in their emotion come to a wrong action. It is important, for example, that in a case of discipline, we should not be guided by certain feelings of connection to persons who have done something that should be disciplined. These may be literal family ties, but also people who have meant a lot to us spiritually.

All close ties should not play a role in things God has judged. If we allow these ties to play a role, then our own priestly service ‘dies’. That is why it is wise, in a disciplinary case, for the immediate family to keep their distance. If close relatives do interfere, there is a danger that they will become unfit to perform priestly services, and God does not want that.

That does not mean that we are called upon to be insensitive. The people may mourn. As ordinary members of God’s people, we will experience the death of a priest as sorrowful. But the priesthood must not be omitted “for the LORD’s anointing oil is upon you”. God desires that we approach Him with a sincere heart as priests to worship Him (Hebrews 10:19-22).

Leviticus 13:36

Reaction of Moses

Moses takes action. This event must not endanger the priesthood. Aaron and his sons may have the thought: The priesthood is too risky; we are not starting with it. God does not want that. He wants the priesthood to be maintained and that failing priests be dealt with in accordance with His holiness. The remaining brothers are not allowed to touch their brothers. When they do, they become defiled and unfit for the priesthood. They also are not allowed to show any signs of mourning.

Two of Aaron’s nephews, Mishael and Elzaphan, are ordered to carry away the dead bodies. In the family line they are further away from the killed priests and will not so quickly in their emotion come to a wrong action. It is important, for example, that in a case of discipline, we should not be guided by certain feelings of connection to persons who have done something that should be disciplined. These may be literal family ties, but also people who have meant a lot to us spiritually.

All close ties should not play a role in things God has judged. If we allow these ties to play a role, then our own priestly service ‘dies’. That is why it is wise, in a disciplinary case, for the immediate family to keep their distance. If close relatives do interfere, there is a danger that they will become unfit to perform priestly services, and God does not want that.

That does not mean that we are called upon to be insensitive. The people may mourn. As ordinary members of God’s people, we will experience the death of a priest as sorrowful. But the priesthood must not be omitted “for the LORD’s anointing oil is upon you”. God desires that we approach Him with a sincere heart as priests to worship Him (Hebrews 10:19-22).

Leviticus 13:37

Reaction of Moses

Moses takes action. This event must not endanger the priesthood. Aaron and his sons may have the thought: The priesthood is too risky; we are not starting with it. God does not want that. He wants the priesthood to be maintained and that failing priests be dealt with in accordance with His holiness. The remaining brothers are not allowed to touch their brothers. When they do, they become defiled and unfit for the priesthood. They also are not allowed to show any signs of mourning.

Two of Aaron’s nephews, Mishael and Elzaphan, are ordered to carry away the dead bodies. In the family line they are further away from the killed priests and will not so quickly in their emotion come to a wrong action. It is important, for example, that in a case of discipline, we should not be guided by certain feelings of connection to persons who have done something that should be disciplined. These may be literal family ties, but also people who have meant a lot to us spiritually.

All close ties should not play a role in things God has judged. If we allow these ties to play a role, then our own priestly service ‘dies’. That is why it is wise, in a disciplinary case, for the immediate family to keep their distance. If close relatives do interfere, there is a danger that they will become unfit to perform priestly services, and God does not want that.

That does not mean that we are called upon to be insensitive. The people may mourn. As ordinary members of God’s people, we will experience the death of a priest as sorrowful. But the priesthood must not be omitted “for the LORD’s anointing oil is upon you”. God desires that we approach Him with a sincere heart as priests to worship Him (Hebrews 10:19-22).

Leviticus 13:38

No Wine or Strong Drink for Priests

The ban on the use of wine or strong drink follows immediately on bringing foreign fire. This gives substance to the idea that Nadab and Abihu may have come to their actions by using wine or strong drink. Wine and strong drink fog the mind. Israelites are allowed to use it, but Aaron and his sons, the priests, are not. When entering in the presence of God, worldly influences should not play a role. Otherwise our view of the distinction between holy and profane, between what is of God and what is not of Him, fades. The call in Ephesians 5 is in line with this (Ephesians 5:18).

The natural blessings, of which wine is a picture, come from God. They are good. But they should not play a role in worship. It is like the honey that should not be present in the grain offering (Leviticus 2:11). Natural things easily extinguish the working of the Spirit. Wine and strong drink can be seen in the use of compelling music or pompous rhetoric. They fog the thoughts and easily distract from the goal of glorifying God.

Leviticus 13:39

No Wine or Strong Drink for Priests

The ban on the use of wine or strong drink follows immediately on bringing foreign fire. This gives substance to the idea that Nadab and Abihu may have come to their actions by using wine or strong drink. Wine and strong drink fog the mind. Israelites are allowed to use it, but Aaron and his sons, the priests, are not. When entering in the presence of God, worldly influences should not play a role. Otherwise our view of the distinction between holy and profane, between what is of God and what is not of Him, fades. The call in Ephesians 5 is in line with this (Ephesians 5:18).

The natural blessings, of which wine is a picture, come from God. They are good. But they should not play a role in worship. It is like the honey that should not be present in the grain offering (Leviticus 2:11). Natural things easily extinguish the working of the Spirit. Wine and strong drink can be seen in the use of compelling music or pompous rhetoric. They fog the thoughts and easily distract from the goal of glorifying God.

Leviticus 13:40

No Wine or Strong Drink for Priests

The ban on the use of wine or strong drink follows immediately on bringing foreign fire. This gives substance to the idea that Nadab and Abihu may have come to their actions by using wine or strong drink. Wine and strong drink fog the mind. Israelites are allowed to use it, but Aaron and his sons, the priests, are not. When entering in the presence of God, worldly influences should not play a role. Otherwise our view of the distinction between holy and profane, between what is of God and what is not of Him, fades. The call in Ephesians 5 is in line with this (Ephesians 5:18).

The natural blessings, of which wine is a picture, come from God. They are good. But they should not play a role in worship. It is like the honey that should not be present in the grain offering (Leviticus 2:11). Natural things easily extinguish the working of the Spirit. Wine and strong drink can be seen in the use of compelling music or pompous rhetoric. They fog the thoughts and easily distract from the goal of glorifying God.

Leviticus 13:41

No Wine or Strong Drink for Priests

The ban on the use of wine or strong drink follows immediately on bringing foreign fire. This gives substance to the idea that Nadab and Abihu may have come to their actions by using wine or strong drink. Wine and strong drink fog the mind. Israelites are allowed to use it, but Aaron and his sons, the priests, are not. When entering in the presence of God, worldly influences should not play a role. Otherwise our view of the distinction between holy and profane, between what is of God and what is not of Him, fades. The call in Ephesians 5 is in line with this (Ephesians 5:18).

The natural blessings, of which wine is a picture, come from God. They are good. But they should not play a role in worship. It is like the honey that should not be present in the grain offering (Leviticus 2:11). Natural things easily extinguish the working of the Spirit. Wine and strong drink can be seen in the use of compelling music or pompous rhetoric. They fog the thoughts and easily distract from the goal of glorifying God.

Leviticus 13:42

What Is for the Priests

After the negative, what the priests are not allowed to take – wine and strong drink – now comes the positive, which the priests are allowed to take. They may eat of the grain offering (Leviticus 10:12-13), of the peace offering (Leviticus 10:14-15) and of the sin offering (Leviticus 10:16-20). Priestly service cannot consist solely of abstaining from things. It is a (negative) condition, but not enough. To be able to offer, we must feed on what we offer.

Eating is having fellowship in the most intimate way. Eating takes place in “a holy place” (Leviticus 10:13), that is, in the presence of God, before His face, in His presence. The priests eat the grain offering. For us it means that we ‘eat’ from the Lord Jesus as the perfect Man on earth, where He is perfect to the glory of God. We also ‘eat’, together with God’s people, of the strength and love with which the Lord Jesus accomplished the work, respectively the thigh and the breast of the peace offering.

Leviticus 13:43

What Is for the Priests

After the negative, what the priests are not allowed to take – wine and strong drink – now comes the positive, which the priests are allowed to take. They may eat of the grain offering (Leviticus 10:12-13), of the peace offering (Leviticus 10:14-15) and of the sin offering (Leviticus 10:16-20). Priestly service cannot consist solely of abstaining from things. It is a (negative) condition, but not enough. To be able to offer, we must feed on what we offer.

Eating is having fellowship in the most intimate way. Eating takes place in “a holy place” (Leviticus 10:13), that is, in the presence of God, before His face, in His presence. The priests eat the grain offering. For us it means that we ‘eat’ from the Lord Jesus as the perfect Man on earth, where He is perfect to the glory of God. We also ‘eat’, together with God’s people, of the strength and love with which the Lord Jesus accomplished the work, respectively the thigh and the breast of the peace offering.

Leviticus 13:44

What Is for the Priests

After the negative, what the priests are not allowed to take – wine and strong drink – now comes the positive, which the priests are allowed to take. They may eat of the grain offering (Leviticus 10:12-13), of the peace offering (Leviticus 10:14-15) and of the sin offering (Leviticus 10:16-20). Priestly service cannot consist solely of abstaining from things. It is a (negative) condition, but not enough. To be able to offer, we must feed on what we offer.

Eating is having fellowship in the most intimate way. Eating takes place in “a holy place” (Leviticus 10:13), that is, in the presence of God, before His face, in His presence. The priests eat the grain offering. For us it means that we ‘eat’ from the Lord Jesus as the perfect Man on earth, where He is perfect to the glory of God. We also ‘eat’, together with God’s people, of the strength and love with which the Lord Jesus accomplished the work, respectively the thigh and the breast of the peace offering.

Leviticus 13:45

What Is for the Priests

After the negative, what the priests are not allowed to take – wine and strong drink – now comes the positive, which the priests are allowed to take. They may eat of the grain offering (Leviticus 10:12-13), of the peace offering (Leviticus 10:14-15) and of the sin offering (Leviticus 10:16-20). Priestly service cannot consist solely of abstaining from things. It is a (negative) condition, but not enough. To be able to offer, we must feed on what we offer.

Eating is having fellowship in the most intimate way. Eating takes place in “a holy place” (Leviticus 10:13), that is, in the presence of God, before His face, in His presence. The priests eat the grain offering. For us it means that we ‘eat’ from the Lord Jesus as the perfect Man on earth, where He is perfect to the glory of God. We also ‘eat’, together with God’s people, of the strength and love with which the Lord Jesus accomplished the work, respectively the thigh and the breast of the peace offering.

Leviticus 13:46

Eating the Sin Offering

The sin offering is also food for the priest. Eleazar and Ithamar seem to have been negligent here. They had to eat from it, but did not. Not only did the two eldest sons fail, but Aaron and the two surviving sons also failed. The eldest sons acted in their own will. This is not the case with Aaron and the other sons; they act out of weakness. Their excuse is therefore accepted by Moses.

A priest should not only burn another person’s sin offering on the altar. In some cases he also has to eat from it. For us, this means that a spiritually-minded believer, someone who does priestly service, should not only lead a fellow believer to confession of guilt. In addition, he must also eat from the sin offering, that is to say, he must spiritually empathize with what the Lord Jesus had to suffer for that sin, what it cost Him to bear the punishment for it.

Aaron and his sons burned the sin offering, but did not eat it. It indicates the weakness that is also found in us. It is also often easier for us to point out a sin to someone than to penetrate the feelings of the Lord Jesus and to identify ourselves, as it were, with that sin. Aaron admits his weakness. God has understanding and indulgence for this (cf. Hebrews 5:1-2), which is never the case with sin.

Leviticus 13:47

Eating the Sin Offering

The sin offering is also food for the priest. Eleazar and Ithamar seem to have been negligent here. They had to eat from it, but did not. Not only did the two eldest sons fail, but Aaron and the two surviving sons also failed. The eldest sons acted in their own will. This is not the case with Aaron and the other sons; they act out of weakness. Their excuse is therefore accepted by Moses.

A priest should not only burn another person’s sin offering on the altar. In some cases he also has to eat from it. For us, this means that a spiritually-minded believer, someone who does priestly service, should not only lead a fellow believer to confession of guilt. In addition, he must also eat from the sin offering, that is to say, he must spiritually empathize with what the Lord Jesus had to suffer for that sin, what it cost Him to bear the punishment for it.

Aaron and his sons burned the sin offering, but did not eat it. It indicates the weakness that is also found in us. It is also often easier for us to point out a sin to someone than to penetrate the feelings of the Lord Jesus and to identify ourselves, as it were, with that sin. Aaron admits his weakness. God has understanding and indulgence for this (cf. Hebrews 5:1-2), which is never the case with sin.

Leviticus 13:48

Eating the Sin Offering

The sin offering is also food for the priest. Eleazar and Ithamar seem to have been negligent here. They had to eat from it, but did not. Not only did the two eldest sons fail, but Aaron and the two surviving sons also failed. The eldest sons acted in their own will. This is not the case with Aaron and the other sons; they act out of weakness. Their excuse is therefore accepted by Moses.

A priest should not only burn another person’s sin offering on the altar. In some cases he also has to eat from it. For us, this means that a spiritually-minded believer, someone who does priestly service, should not only lead a fellow believer to confession of guilt. In addition, he must also eat from the sin offering, that is to say, he must spiritually empathize with what the Lord Jesus had to suffer for that sin, what it cost Him to bear the punishment for it.

Aaron and his sons burned the sin offering, but did not eat it. It indicates the weakness that is also found in us. It is also often easier for us to point out a sin to someone than to penetrate the feelings of the Lord Jesus and to identify ourselves, as it were, with that sin. Aaron admits his weakness. God has understanding and indulgence for this (cf. Hebrews 5:1-2), which is never the case with sin.

Leviticus 13:49

Eating the Sin Offering

The sin offering is also food for the priest. Eleazar and Ithamar seem to have been negligent here. They had to eat from it, but did not. Not only did the two eldest sons fail, but Aaron and the two surviving sons also failed. The eldest sons acted in their own will. This is not the case with Aaron and the other sons; they act out of weakness. Their excuse is therefore accepted by Moses.

A priest should not only burn another person’s sin offering on the altar. In some cases he also has to eat from it. For us, this means that a spiritually-minded believer, someone who does priestly service, should not only lead a fellow believer to confession of guilt. In addition, he must also eat from the sin offering, that is to say, he must spiritually empathize with what the Lord Jesus had to suffer for that sin, what it cost Him to bear the punishment for it.

Aaron and his sons burned the sin offering, but did not eat it. It indicates the weakness that is also found in us. It is also often easier for us to point out a sin to someone than to penetrate the feelings of the Lord Jesus and to identify ourselves, as it were, with that sin. Aaron admits his weakness. God has understanding and indulgence for this (cf. Hebrews 5:1-2), which is never the case with sin.

Leviticus 13:50

Eating the Sin Offering

The sin offering is also food for the priest. Eleazar and Ithamar seem to have been negligent here. They had to eat from it, but did not. Not only did the two eldest sons fail, but Aaron and the two surviving sons also failed. The eldest sons acted in their own will. This is not the case with Aaron and the other sons; they act out of weakness. Their excuse is therefore accepted by Moses.

A priest should not only burn another person’s sin offering on the altar. In some cases he also has to eat from it. For us, this means that a spiritually-minded believer, someone who does priestly service, should not only lead a fellow believer to confession of guilt. In addition, he must also eat from the sin offering, that is to say, he must spiritually empathize with what the Lord Jesus had to suffer for that sin, what it cost Him to bear the punishment for it.

Aaron and his sons burned the sin offering, but did not eat it. It indicates the weakness that is also found in us. It is also often easier for us to point out a sin to someone than to penetrate the feelings of the Lord Jesus and to identify ourselves, as it were, with that sin. Aaron admits his weakness. God has understanding and indulgence for this (cf. Hebrews 5:1-2), which is never the case with sin.

Leviticus 13:52

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:53

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:54

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:55

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:56

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:57

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:58

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.

Leviticus 13:59

Introduction

This chapter gives the food prescriptions for all Israelites, not only for the priests. Priests have to deal with a service in the sanctuary. The Israelite is the ordinary member of God’s people in daily life. In Leviticus 11:44-45 the reason for these food prescriptions are given: the holiness of the LORD. In Deuteronomy 14, where we find the same food regulation, Moses addresses the Israelites as “sons of the LORD” (Deuteronomy 14:1). Our position as sons for God sets the standards for our food.

Eating is taking something to us, making something our own, something we process inwardly, making it a part of ourselves. We are told not to eat from animals that represent spiritual evil in actions and thinking. We at the same time are encouraged to use food that represents holiness and spiritual life. Food gives us energy. In the pictures of Scripture, what we spiritually take in determines our way of life. What the food represents becomes visible in our behavior. If we feed ourselves with Christ, He will become visible in us.

In Christendom the literal distinction between clean and unclean animals has been removed. God says to Peter to kill and eat of a mixture of clean and unclean animals (Acts 10:9-16), by which according to the law all animals were unclean. God has cleansed all those animals. For the believer, its application is that he “died with Christ to the elementary principles of the world” (Colossians 2:20). Therefore, he should not submit to decrees, such as the food laws, which say “do not handle, do not taste, do not touch” (Colossians 2:21). He can say with the apostle Paul: “I know and am convinced in the Lord Jesus that nothing is unclean in itself” (Romans 14:14a).

Whatever Divides a Hoof and Chews the Cud

The land animals are not said to be an abomination, as is later said of the swarming things. The latter are, as it were, stuck with the earth. This is not the case with the normal land animals. God does, however, make a distinction between animals that His people may eat and may not eat. He gives the positive characteristics of the clean animals: they must divide the hoof and chew the cud.

The characteristics of the clean animals belong together. They must both be present. The spiritual application of chewing the cud is that we think about what we take in spiritually, for example when we read something, that we give it time to let it sink in. If we read the Bible or anything about the Bible, we should not do superficially, not quickly and much, but calmly and thoughtfully and then read it again and think about it, consider it.

In-depth Bible study is good, but not enough. What we have made our own by eating and chewing the cud, God wants to see in a walk that is to His honor. We see that in the divided hoof. The divided hoof gives stability to the walk. Being steadfast and unwavering are features that the Lord expects of the Christian serving Him until He comes (1 Corinthians 15:58). It is about “the knowledge of the truth which is according to godliness” (Titus 1:1b). That is the truth that becomes visible in a Godly walk.

Someone can be like a pig. He can gobble the food, but he wants to live as a Christian. Someone can also be like a camel. He can take a lot inwardly and chew the cud, but have a practice that is in conflict with that. There is no such thing as practical Christendom alone. How can there be practice, if there is no education, if one does not know the principles of God’s Word? And if knowledge does not lead to a corresponding practice, it is not good either. Both are needed.