Leviticus 23

Leviticus 23:1

Provisions for the Peace Offering

All forms of fellowship with our brothers and sisters, only have meaning through the peace offering. That seems to be the reason for reiterating the conditions relating to the peace offering. The peace offering, the fellowship offering, must be renewed each time (cf. Leviticus 7:15-18).

We must always remember that our fellowship with each other and with God is based on the work of the Lord Jesus. If our fellowship, which we first experienced as a result of the work of the Lord Jesus, has descended to the level of the world, then that fellowship is an abomination to God. For Him there is only one fellowship: the fellowship characterized by His Son Jesus Christ (1 Corinthians 1:9).

Leviticus 23:2

Remnants of the Harvest

The care and protection of one’s neighbor follow the tribute to God in the peace offering. To sacrifices of praise and thanks are inextricably linked the sacrifices of mercy (Hebrews 13:15-16). The harvest time is a time of joy, in which we also want others to share. What others get from us is not loss or waste, but will bring us blessing (cf. Rth 2:19).

It is our task to ensure that our poor neighbor gets food anyway. It is not God’s will that there should be poor Israelites. If they are, it can be their own fault. But God does not want the wealthier to withdraw from the poor. That is also the case spiritually. If believers have been lazy in getting to know their richness, then the Lord wants us to share something with them so that they can enjoy the richness we have come to know.

Leviticus 23:3

Remnants of the Harvest

The care and protection of one’s neighbor follow the tribute to God in the peace offering. To sacrifices of praise and thanks are inextricably linked the sacrifices of mercy (Hebrews 13:15-16). The harvest time is a time of joy, in which we also want others to share. What others get from us is not loss or waste, but will bring us blessing (cf. Rth 2:19).

It is our task to ensure that our poor neighbor gets food anyway. It is not God’s will that there should be poor Israelites. If they are, it can be their own fault. But God does not want the wealthier to withdraw from the poor. That is also the case spiritually. If believers have been lazy in getting to know their richness, then the Lord wants us to share something with them so that they can enjoy the richness we have come to know.

Leviticus 23:4

Do Not Steal, nor Deal Falsely, nor Lie

God’s people need these exhortations. They are also in the letter to the Ephesians, to whom the highest blessings have been revealed. In that letter not only something is forbidden, but also the positive side is pointed out. Then, instead of lying, we speak the truth: “Therefore, laying aside falsehood, speak truth each one [of you] with his neighbor, for we are members of one another” (Ephesians 4:25). And instead of stealing, there is giving away: “He who steals must steal no longer; but rather he must labor, performing with his own hands what is good, so that he will have [something] to share with one who has need” (Ephesians 4:28; Colossians 3:9).

Leviticus 23:5

Swear Falsely, Oppress, Rob and Wages

It is a great sin if we withhold from others what we owe them. This applies both literally (James 5:4) and spiritually (Matthew 18:32b-33). What we do to our neighbor, we do to ourselves. In the body of Christ we are united as members. What one member does, affects the other. If one member suffers, all members suffer. The fact that this is not always experienced in this way does not take away anything from the truth of it.

Leviticus 23:6

Swear Falsely, Oppress, Rob and Wages

It is a great sin if we withhold from others what we owe them. This applies both literally (James 5:4) and spiritually (Matthew 18:32b-33). What we do to our neighbor, we do to ourselves. In the body of Christ we are united as members. What one member does, affects the other. If one member suffers, all members suffer. The fact that this is not always experienced in this way does not take away anything from the truth of it.

Leviticus 23:7

Caring for the Deaf and the Blind

Someone can be deaf because of a physical defect; he can be deaf because he is outside the hearing of the curser; he can also keep himself deaf for a curser (Psalms 38:14a). A deaf person does not hear the curse, but God hears it and heavily blames the man who curses. Insulting people who are unable or unwilling to defend themselves is perceived by God.

Placing a stumbling block before the blind is also shabby. If we are spiritually allowed to see a certain truth, we can put a stumbling block in the way of others who may be blind to that certain truth (cf. 1 Corinthians 8:8-9; Romans 14:13).

We are capable of such despicable things. Even David shows a deep aversion to the lame and the blind (2 Samuel 5:8). But God is not like that. And we should show Him. After all, we were created in His likeness.

Leviticus 23:8

Fair Judgment

An honest judgment, without regard to the person, is acting according to the example of God. Jehoshaphat acts according to this rule when he appoints judges. He says: “Now then let the fear of the LORD be upon you; be very careful what you do, for the LORD our God will have no part in unrighteousness or partiality or the taking of a bribe” (2 Chronicles 19:7). James warns of making this distinction and speaks of “evil motives” (James 2:1-4).

We will not destroy our neighbor’s life, which happens when we make life impossible for him by slandering him. He who goes around as a slanderer is causing death and destruction among God’s people. In Ezekiel 22, slander and murder are also connected (Ezekiel 22:9a). Whoever seeks the good for his brother or sister is doing his utmost to let the other enjoy life in its richest form in the midst of the company of God’s children. The Lord Jesus is the life.

Leviticus 23:9

Fair Judgment

An honest judgment, without regard to the person, is acting according to the example of God. Jehoshaphat acts according to this rule when he appoints judges. He says: “Now then let the fear of the LORD be upon you; be very careful what you do, for the LORD our God will have no part in unrighteousness or partiality or the taking of a bribe” (2 Chronicles 19:7). James warns of making this distinction and speaks of “evil motives” (James 2:1-4).

We will not destroy our neighbor’s life, which happens when we make life impossible for him by slandering him. He who goes around as a slanderer is causing death and destruction among God’s people. In Ezekiel 22, slander and murder are also connected (Ezekiel 22:9a). Whoever seeks the good for his brother or sister is doing his utmost to let the other enjoy life in its richest form in the midst of the company of God’s children. The Lord Jesus is the life.

Leviticus 23:10

The Duty to Reprove

To reprove someone is also a form of love and care for one’s neighbor (Psalms 141:5; Proverbs 27:5-6). To endure sin in him and not to say anything about it means to hate him. If the neighbor continues to live in his sin, he lacks fellowship with God and his fellow believers. Reproving must be done in love. Love covers sin for others, but not for the sinner himself. The attitude of “am I my brother’s keeper? (Genesis 4:9) is the attitude of Cain and stands against what God says here.

Leviticus 23:11

Love One’s Neighbor

Like Leviticus 19:17, this verse shows that it is not only about outward actions, but about the inner motives that lead to the outward actions as well. It’s about the mind from which we act.

A higher standard applies to us: to love one another as God and Christ have loved us. In the law I am the norm, in Christendom Christ is the norm. If I am the norm, I will not disadvantage another person. If Christ is the norm, I will give myself for the other (1 John 3:16). This is possible through the new life I have, for that life is Christ Himself and that acts in me no differently than in Him.

Leviticus 23:12

Prohibited Mixing

A second series of commandments begins with the instruction “you are to keep My statutes”. Here God forbids three forms of mixing: of animals, of seeds and of garment materials. Probably when mixing animals, we should not think of ‘breeding’ in the first place, but of being unequally yoked (Deuteronomy 22:9-11). Just as we should not separate what God has merged in His order of creation, we should not merge what God has separated in His order of creation. He has created everything according to its kind (Genesis 1:25). In both cases, what God has given is corrupted.

The spiritual lesson is that it is forbidden to mix things that don’t belong together. We see that in Christianity where law and grace or the flesh and the Spirit are mixed together. This evil is denounced in the letter to the Galatians. We also see it in the mixture of faith in the Lord Jesus with pagan philosophies, which is the subject of the letter to the Colossians. In 2 Corinthians 6 there are other forms of mixing that are forbidden (2 Corinthians 6:14-18).

Leviticus 23:13

Sexual Intercourse With a Female Slave

Slaves must also be recognized as human beings having their rights. A female slave may not be reduced to a business property. In a spiritual sense we see here another example of a wrong mixture: a man who has fellowship with a slave. That too is to apply to identifying oneself with legal principles, to allow them in life. Anyone who does something like that is to blame.

Leviticus 23:14

Sexual Intercourse With a Female Slave

Slaves must also be recognized as human beings having their rights. A female slave may not be reduced to a business property. In a spiritual sense we see here another example of a wrong mixture: a man who has fellowship with a slave. That too is to apply to identifying oneself with legal principles, to allow them in life. Anyone who does something like that is to blame.

Leviticus 23:15

Sexual Intercourse With a Female Slave

Slaves must also be recognized as human beings having their rights. A female slave may not be reduced to a business property. In a spiritual sense we see here another example of a wrong mixture: a man who has fellowship with a slave. That too is to apply to identifying oneself with legal principles, to allow them in life. Anyone who does something like that is to blame.

Leviticus 23:16

Eating the Fruit of the Land

When the people have come into the land, the fruit of trees they plant in the land is at first unclean. That fruit is still, as it were, fed by soil cultivated by the Canaanites. For three years, eating it was forbidden to God’s people, because it was still too closely linked to the stain that adjoined the country.

The fruit in the fourth year may be eaten, but must be offered to God. He also asserts his right to the first fruits with regard to the fruits of the trees, the same as with animals and children. The acknowledgment of this birthright will lead to a greater yield for the people.

Application: everything that comes out of the world is unclean. What does not come from God Himself is unclean. Therefore, we must bring the earthly things into connection with God’s Word and prayer. In this way we sanctify the things of the world we use (1 Timothy 4:4-5). Then also it gets a richer meaning, a greater yield, it is more to the glory of God.

Leviticus 23:17

Eating the Fruit of the Land

When the people have come into the land, the fruit of trees they plant in the land is at first unclean. That fruit is still, as it were, fed by soil cultivated by the Canaanites. For three years, eating it was forbidden to God’s people, because it was still too closely linked to the stain that adjoined the country.

The fruit in the fourth year may be eaten, but must be offered to God. He also asserts his right to the first fruits with regard to the fruits of the trees, the same as with animals and children. The acknowledgment of this birthright will lead to a greater yield for the people.

Application: everything that comes out of the world is unclean. What does not come from God Himself is unclean. Therefore, we must bring the earthly things into connection with God’s Word and prayer. In this way we sanctify the things of the world we use (1 Timothy 4:4-5). Then also it gets a richer meaning, a greater yield, it is more to the glory of God.

Leviticus 23:18

Eating the Fruit of the Land

When the people have come into the land, the fruit of trees they plant in the land is at first unclean. That fruit is still, as it were, fed by soil cultivated by the Canaanites. For three years, eating it was forbidden to God’s people, because it was still too closely linked to the stain that adjoined the country.

The fruit in the fourth year may be eaten, but must be offered to God. He also asserts his right to the first fruits with regard to the fruits of the trees, the same as with animals and children. The acknowledgment of this birthright will lead to a greater yield for the people.

Application: everything that comes out of the world is unclean. What does not come from God Himself is unclean. Therefore, we must bring the earthly things into connection with God’s Word and prayer. In this way we sanctify the things of the world we use (1 Timothy 4:4-5). Then also it gets a richer meaning, a greater yield, it is more to the glory of God.

Leviticus 23:19

Idolatrous Practices

Given the connection between the commandment not to eat anything that still contains blood here, eating anything with blood seems to be a pagan custom. The other prohibitions are also connected to the distinction that God wants to see maintained between pagan customs and what is appropriate for a people with whom He is connected as the God of the covenant.

Nor does He allow us any trip into the realm of darkness, for example by reading a horoscope. Christians who think that reading a horoscope, even if it is ‘for fun’, does nothing to them, are terribly wrong. Every entry into the realm of darkness is spiritual fornication and unacceptable to a jealous God.

This prohibition is also proof of His love for His people who will destroy themselves with these things. The country will become full of shame and will become a disgust toward the surrounding peoples. Saul did not comply with the prohibition of Lev 19:31 and died (1 Chronicles 10:13).

Leviticus 23:20

Idolatrous Practices

Given the connection between the commandment not to eat anything that still contains blood here, eating anything with blood seems to be a pagan custom. The other prohibitions are also connected to the distinction that God wants to see maintained between pagan customs and what is appropriate for a people with whom He is connected as the God of the covenant.

Nor does He allow us any trip into the realm of darkness, for example by reading a horoscope. Christians who think that reading a horoscope, even if it is ‘for fun’, does nothing to them, are terribly wrong. Every entry into the realm of darkness is spiritual fornication and unacceptable to a jealous God.

This prohibition is also proof of His love for His people who will destroy themselves with these things. The country will become full of shame and will become a disgust toward the surrounding peoples. Saul did not comply with the prohibition of Lev 19:31 and died (1 Chronicles 10:13).

Leviticus 23:21

Idolatrous Practices

Given the connection between the commandment not to eat anything that still contains blood here, eating anything with blood seems to be a pagan custom. The other prohibitions are also connected to the distinction that God wants to see maintained between pagan customs and what is appropriate for a people with whom He is connected as the God of the covenant.

Nor does He allow us any trip into the realm of darkness, for example by reading a horoscope. Christians who think that reading a horoscope, even if it is ‘for fun’, does nothing to them, are terribly wrong. Every entry into the realm of darkness is spiritual fornication and unacceptable to a jealous God.

This prohibition is also proof of His love for His people who will destroy themselves with these things. The country will become full of shame and will become a disgust toward the surrounding peoples. Saul did not comply with the prohibition of Lev 19:31 and died (1 Chronicles 10:13).

Leviticus 23:22

Idolatrous Practices

Given the connection between the commandment not to eat anything that still contains blood here, eating anything with blood seems to be a pagan custom. The other prohibitions are also connected to the distinction that God wants to see maintained between pagan customs and what is appropriate for a people with whom He is connected as the God of the covenant.

Nor does He allow us any trip into the realm of darkness, for example by reading a horoscope. Christians who think that reading a horoscope, even if it is ‘for fun’, does nothing to them, are terribly wrong. Every entry into the realm of darkness is spiritual fornication and unacceptable to a jealous God.

This prohibition is also proof of His love for His people who will destroy themselves with these things. The country will become full of shame and will become a disgust toward the surrounding peoples. Saul did not comply with the prohibition of Lev 19:31 and died (1 Chronicles 10:13).

Leviticus 23:23

Idolatrous Practices

Given the connection between the commandment not to eat anything that still contains blood here, eating anything with blood seems to be a pagan custom. The other prohibitions are also connected to the distinction that God wants to see maintained between pagan customs and what is appropriate for a people with whom He is connected as the God of the covenant.

Nor does He allow us any trip into the realm of darkness, for example by reading a horoscope. Christians who think that reading a horoscope, even if it is ‘for fun’, does nothing to them, are terribly wrong. Every entry into the realm of darkness is spiritual fornication and unacceptable to a jealous God.

This prohibition is also proof of His love for His people who will destroy themselves with these things. The country will become full of shame and will become a disgust toward the surrounding peoples. Saul did not comply with the prohibition of Lev 19:31 and died (1 Chronicles 10:13).

Leviticus 23:24

Idolatrous Practices

Given the connection between the commandment not to eat anything that still contains blood here, eating anything with blood seems to be a pagan custom. The other prohibitions are also connected to the distinction that God wants to see maintained between pagan customs and what is appropriate for a people with whom He is connected as the God of the covenant.

Nor does He allow us any trip into the realm of darkness, for example by reading a horoscope. Christians who think that reading a horoscope, even if it is ‘for fun’, does nothing to them, are terribly wrong. Every entry into the realm of darkness is spiritual fornication and unacceptable to a jealous God.

This prohibition is also proof of His love for His people who will destroy themselves with these things. The country will become full of shame and will become a disgust toward the surrounding peoples. Saul did not comply with the prohibition of Lev 19:31 and died (1 Chronicles 10:13).

Leviticus 23:25

Revere, Love and Do Justice

Honoring an elderly person means honoring God. Old people living with God can count on God’s recognition (Proverbs 16:31; Proverbs 20:29). It is a testimony of wisdom if we follow Him therein. We can learn from their experiences (Job 32:6-7). Today, old people are no longer considered significant. Euthanasia is a socially accepted means of solving the problem of the elderly. A country that deals with its old people in this way will degenerate into disorder (Isaiah 3:5).

God’s people must not only love their neighbor, who is their fellow countryman. Their love must also go out to the stranger who is in their land. God’s people represent a God Who is also love. They experienced this for themselves when they were strangers in Egypt and He took care of them and took them out of slavery. For us, loving and giving love is also easier if we think about how much love has been proven to us. “We love, because He first loved us” (1 John 4:19).

To do justice and measure with an honest measure shows respect for the LORD, for His salvation and for the neighbor who also is connected to Him on the basis of the same work of salvation. To do wrong under the appearance of justice is deceit and hypocrisy. Using a large measure when buying goods and using a small measure when selling goods does bring a lot of profit, but it is unlawful and is at the expense of the property of the neighbor. This evil is often denounced (Proverbs 20:10; Amos 8:5b; Proverbs 20:23; Micah 6:10).

Leviticus 23:26

Revere, Love and Do Justice

Honoring an elderly person means honoring God. Old people living with God can count on God’s recognition (Proverbs 16:31; Proverbs 20:29). It is a testimony of wisdom if we follow Him therein. We can learn from their experiences (Job 32:6-7). Today, old people are no longer considered significant. Euthanasia is a socially accepted means of solving the problem of the elderly. A country that deals with its old people in this way will degenerate into disorder (Isaiah 3:5).

God’s people must not only love their neighbor, who is their fellow countryman. Their love must also go out to the stranger who is in their land. God’s people represent a God Who is also love. They experienced this for themselves when they were strangers in Egypt and He took care of them and took them out of slavery. For us, loving and giving love is also easier if we think about how much love has been proven to us. “We love, because He first loved us” (1 John 4:19).

To do justice and measure with an honest measure shows respect for the LORD, for His salvation and for the neighbor who also is connected to Him on the basis of the same work of salvation. To do wrong under the appearance of justice is deceit and hypocrisy. Using a large measure when buying goods and using a small measure when selling goods does bring a lot of profit, but it is unlawful and is at the expense of the property of the neighbor. This evil is often denounced (Proverbs 20:10; Amos 8:5b; Proverbs 20:23; Micah 6:10).

Leviticus 23:27

Revere, Love and Do Justice

Honoring an elderly person means honoring God. Old people living with God can count on God’s recognition (Proverbs 16:31; Proverbs 20:29). It is a testimony of wisdom if we follow Him therein. We can learn from their experiences (Job 32:6-7). Today, old people are no longer considered significant. Euthanasia is a socially accepted means of solving the problem of the elderly. A country that deals with its old people in this way will degenerate into disorder (Isaiah 3:5).

God’s people must not only love their neighbor, who is their fellow countryman. Their love must also go out to the stranger who is in their land. God’s people represent a God Who is also love. They experienced this for themselves when they were strangers in Egypt and He took care of them and took them out of slavery. For us, loving and giving love is also easier if we think about how much love has been proven to us. “We love, because He first loved us” (1 John 4:19).

To do justice and measure with an honest measure shows respect for the LORD, for His salvation and for the neighbor who also is connected to Him on the basis of the same work of salvation. To do wrong under the appearance of justice is deceit and hypocrisy. Using a large measure when buying goods and using a small measure when selling goods does bring a lot of profit, but it is unlawful and is at the expense of the property of the neighbor. This evil is often denounced (Proverbs 20:10; Amos 8:5b; Proverbs 20:23; Micah 6:10).

Leviticus 23:28

Revere, Love and Do Justice

Honoring an elderly person means honoring God. Old people living with God can count on God’s recognition (Proverbs 16:31; Proverbs 20:29). It is a testimony of wisdom if we follow Him therein. We can learn from their experiences (Job 32:6-7). Today, old people are no longer considered significant. Euthanasia is a socially accepted means of solving the problem of the elderly. A country that deals with its old people in this way will degenerate into disorder (Isaiah 3:5).

God’s people must not only love their neighbor, who is their fellow countryman. Their love must also go out to the stranger who is in their land. God’s people represent a God Who is also love. They experienced this for themselves when they were strangers in Egypt and He took care of them and took them out of slavery. For us, loving and giving love is also easier if we think about how much love has been proven to us. “We love, because He first loved us” (1 John 4:19).

To do justice and measure with an honest measure shows respect for the LORD, for His salvation and for the neighbor who also is connected to Him on the basis of the same work of salvation. To do wrong under the appearance of justice is deceit and hypocrisy. Using a large measure when buying goods and using a small measure when selling goods does bring a lot of profit, but it is unlawful and is at the expense of the property of the neighbor. This evil is often denounced (Proverbs 20:10; Amos 8:5b; Proverbs 20:23; Micah 6:10).

Leviticus 23:29

Revere, Love and Do Justice

Honoring an elderly person means honoring God. Old people living with God can count on God’s recognition (Proverbs 16:31; Proverbs 20:29). It is a testimony of wisdom if we follow Him therein. We can learn from their experiences (Job 32:6-7). Today, old people are no longer considered significant. Euthanasia is a socially accepted means of solving the problem of the elderly. A country that deals with its old people in this way will degenerate into disorder (Isaiah 3:5).

God’s people must not only love their neighbor, who is their fellow countryman. Their love must also go out to the stranger who is in their land. God’s people represent a God Who is also love. They experienced this for themselves when they were strangers in Egypt and He took care of them and took them out of slavery. For us, loving and giving love is also easier if we think about how much love has been proven to us. “We love, because He first loved us” (1 John 4:19).

To do justice and measure with an honest measure shows respect for the LORD, for His salvation and for the neighbor who also is connected to Him on the basis of the same work of salvation. To do wrong under the appearance of justice is deceit and hypocrisy. Using a large measure when buying goods and using a small measure when selling goods does bring a lot of profit, but it is unlawful and is at the expense of the property of the neighbor. This evil is often denounced (Proverbs 20:10; Amos 8:5b; Proverbs 20:23; Micah 6:10).

Leviticus 23:30

Revere, Love and Do Justice

Honoring an elderly person means honoring God. Old people living with God can count on God’s recognition (Proverbs 16:31; Proverbs 20:29). It is a testimony of wisdom if we follow Him therein. We can learn from their experiences (Job 32:6-7). Today, old people are no longer considered significant. Euthanasia is a socially accepted means of solving the problem of the elderly. A country that deals with its old people in this way will degenerate into disorder (Isaiah 3:5).

God’s people must not only love their neighbor, who is their fellow countryman. Their love must also go out to the stranger who is in their land. God’s people represent a God Who is also love. They experienced this for themselves when they were strangers in Egypt and He took care of them and took them out of slavery. For us, loving and giving love is also easier if we think about how much love has been proven to us. “We love, because He first loved us” (1 John 4:19).

To do justice and measure with an honest measure shows respect for the LORD, for His salvation and for the neighbor who also is connected to Him on the basis of the same work of salvation. To do wrong under the appearance of justice is deceit and hypocrisy. Using a large measure when buying goods and using a small measure when selling goods does bring a lot of profit, but it is unlawful and is at the expense of the property of the neighbor. This evil is often denounced (Proverbs 20:10; Amos 8:5b; Proverbs 20:23; Micah 6:10).

Leviticus 23:32

Introduction

Many of the sins mentioned here are also in Leviticus 18. There they are forbidden so that they are not committed. But here the sanctions are given if the sins mentioned have actually been committed. The determination of a penalty is necessary if there is to be a law. Without a sanction there is no law. The death penalty must be applied to all the sins mentioned here, with the exception of those mentioned in Leviticus 20:19-21. The death penalty must act as a deterrent and prevent such sin from being followed.

This chapter also describes sins, not of the world, but of the people of God. In Israel the death penalty means to the church: “Remove the wicked man from among yourselves” (1 Corinthians 5:13b). The wicked man, that is, he who lives in sin, is thus excluded from the fellowship life of the people of God.

Giving to Molech and Turning to Spiritism

The sins in these verses are sins against God. Leviticus 20:1-5 are about sacrificing children to the idol Molech and Leviticus 20:6 is about engaging with demons, spiritism. Saul is someone who engages in spiritism. He goes to a medium in Endor to ask by her the spirit of a dead one (1 Samuel 28:8). It is the apostasy of the LORD, an open breach of covenant, for which the only punishment is being cut off from the people.

Stoning with stones is the usual death penalty. It is a punishment in which the whole people are active to get rid of the evil from among them. Every member is involved in the execution of the verdict, because every member throws a stone. In carrying out this sentence the whole people carry out the will of the LORD.

Every sin of the people defiles God’s sanctuary and profanes His holy Name. This does not mean that these sins are committed in the sanctuary. But because the sanctuary is in the midst of the people, every sin is connected to it. We too do not sin apart from the sanctuary, which is now the church where God dwells (1 Corinthians 3:16; Matthew 18:20). Sin must be removed from the local church, either by the person judging himself by repentance of sin, or by the removal of the wicked man from the midst of the church (1 Corinthians 5:13b). If sin is not removed, God must leave there.

The people become complicit of sin and of the judgment God executes about it if they do not care about sin. Such an attitude proves indifference against evil. It can indicate a secret or even public consent of evil.

It is the greatest folly to ask the devil, the liar and father of lies, for information and to ask the ancient enemy of God for advice. This action also gives the devil the honor only due to God. Contact with demons is referred to here as “playing the harlot”. The people are connected with God. By dealing with demons they break covenant, that is adultery. We show this adulterous behavior when we make friends with the world (James 4:4a).

Leviticus 23:33

Introduction

Many of the sins mentioned here are also in Leviticus 18. There they are forbidden so that they are not committed. But here the sanctions are given if the sins mentioned have actually been committed. The determination of a penalty is necessary if there is to be a law. Without a sanction there is no law. The death penalty must be applied to all the sins mentioned here, with the exception of those mentioned in Leviticus 20:19-21. The death penalty must act as a deterrent and prevent such sin from being followed.

This chapter also describes sins, not of the world, but of the people of God. In Israel the death penalty means to the church: “Remove the wicked man from among yourselves” (1 Corinthians 5:13b). The wicked man, that is, he who lives in sin, is thus excluded from the fellowship life of the people of God.

Giving to Molech and Turning to Spiritism

The sins in these verses are sins against God. Leviticus 20:1-5 are about sacrificing children to the idol Molech and Leviticus 20:6 is about engaging with demons, spiritism. Saul is someone who engages in spiritism. He goes to a medium in Endor to ask by her the spirit of a dead one (1 Samuel 28:8). It is the apostasy of the LORD, an open breach of covenant, for which the only punishment is being cut off from the people.

Stoning with stones is the usual death penalty. It is a punishment in which the whole people are active to get rid of the evil from among them. Every member is involved in the execution of the verdict, because every member throws a stone. In carrying out this sentence the whole people carry out the will of the LORD.

Every sin of the people defiles God’s sanctuary and profanes His holy Name. This does not mean that these sins are committed in the sanctuary. But because the sanctuary is in the midst of the people, every sin is connected to it. We too do not sin apart from the sanctuary, which is now the church where God dwells (1 Corinthians 3:16; Matthew 18:20). Sin must be removed from the local church, either by the person judging himself by repentance of sin, or by the removal of the wicked man from the midst of the church (1 Corinthians 5:13b). If sin is not removed, God must leave there.

The people become complicit of sin and of the judgment God executes about it if they do not care about sin. Such an attitude proves indifference against evil. It can indicate a secret or even public consent of evil.

It is the greatest folly to ask the devil, the liar and father of lies, for information and to ask the ancient enemy of God for advice. This action also gives the devil the honor only due to God. Contact with demons is referred to here as “playing the harlot”. The people are connected with God. By dealing with demons they break covenant, that is adultery. We show this adulterous behavior when we make friends with the world (James 4:4a).

Leviticus 23:34

Introduction

Many of the sins mentioned here are also in Leviticus 18. There they are forbidden so that they are not committed. But here the sanctions are given if the sins mentioned have actually been committed. The determination of a penalty is necessary if there is to be a law. Without a sanction there is no law. The death penalty must be applied to all the sins mentioned here, with the exception of those mentioned in Leviticus 20:19-21. The death penalty must act as a deterrent and prevent such sin from being followed.

This chapter also describes sins, not of the world, but of the people of God. In Israel the death penalty means to the church: “Remove the wicked man from among yourselves” (1 Corinthians 5:13b). The wicked man, that is, he who lives in sin, is thus excluded from the fellowship life of the people of God.

Giving to Molech and Turning to Spiritism

The sins in these verses are sins against God. Leviticus 20:1-5 are about sacrificing children to the idol Molech and Leviticus 20:6 is about engaging with demons, spiritism. Saul is someone who engages in spiritism. He goes to a medium in Endor to ask by her the spirit of a dead one (1 Samuel 28:8). It is the apostasy of the LORD, an open breach of covenant, for which the only punishment is being cut off from the people.

Stoning with stones is the usual death penalty. It is a punishment in which the whole people are active to get rid of the evil from among them. Every member is involved in the execution of the verdict, because every member throws a stone. In carrying out this sentence the whole people carry out the will of the LORD.

Every sin of the people defiles God’s sanctuary and profanes His holy Name. This does not mean that these sins are committed in the sanctuary. But because the sanctuary is in the midst of the people, every sin is connected to it. We too do not sin apart from the sanctuary, which is now the church where God dwells (1 Corinthians 3:16; Matthew 18:20). Sin must be removed from the local church, either by the person judging himself by repentance of sin, or by the removal of the wicked man from the midst of the church (1 Corinthians 5:13b). If sin is not removed, God must leave there.

The people become complicit of sin and of the judgment God executes about it if they do not care about sin. Such an attitude proves indifference against evil. It can indicate a secret or even public consent of evil.

It is the greatest folly to ask the devil, the liar and father of lies, for information and to ask the ancient enemy of God for advice. This action also gives the devil the honor only due to God. Contact with demons is referred to here as “playing the harlot”. The people are connected with God. By dealing with demons they break covenant, that is adultery. We show this adulterous behavior when we make friends with the world (James 4:4a).

Leviticus 23:35

Introduction

Many of the sins mentioned here are also in Leviticus 18. There they are forbidden so that they are not committed. But here the sanctions are given if the sins mentioned have actually been committed. The determination of a penalty is necessary if there is to be a law. Without a sanction there is no law. The death penalty must be applied to all the sins mentioned here, with the exception of those mentioned in Leviticus 20:19-21. The death penalty must act as a deterrent and prevent such sin from being followed.

This chapter also describes sins, not of the world, but of the people of God. In Israel the death penalty means to the church: “Remove the wicked man from among yourselves” (1 Corinthians 5:13b). The wicked man, that is, he who lives in sin, is thus excluded from the fellowship life of the people of God.

Giving to Molech and Turning to Spiritism

The sins in these verses are sins against God. Leviticus 20:1-5 are about sacrificing children to the idol Molech and Leviticus 20:6 is about engaging with demons, spiritism. Saul is someone who engages in spiritism. He goes to a medium in Endor to ask by her the spirit of a dead one (1 Samuel 28:8). It is the apostasy of the LORD, an open breach of covenant, for which the only punishment is being cut off from the people.

Stoning with stones is the usual death penalty. It is a punishment in which the whole people are active to get rid of the evil from among them. Every member is involved in the execution of the verdict, because every member throws a stone. In carrying out this sentence the whole people carry out the will of the LORD.

Every sin of the people defiles God’s sanctuary and profanes His holy Name. This does not mean that these sins are committed in the sanctuary. But because the sanctuary is in the midst of the people, every sin is connected to it. We too do not sin apart from the sanctuary, which is now the church where God dwells (1 Corinthians 3:16; Matthew 18:20). Sin must be removed from the local church, either by the person judging himself by repentance of sin, or by the removal of the wicked man from the midst of the church (1 Corinthians 5:13b). If sin is not removed, God must leave there.

The people become complicit of sin and of the judgment God executes about it if they do not care about sin. Such an attitude proves indifference against evil. It can indicate a secret or even public consent of evil.

It is the greatest folly to ask the devil, the liar and father of lies, for information and to ask the ancient enemy of God for advice. This action also gives the devil the honor only due to God. Contact with demons is referred to here as “playing the harlot”. The people are connected with God. By dealing with demons they break covenant, that is adultery. We show this adulterous behavior when we make friends with the world (James 4:4a).

Leviticus 23:36

Introduction

Many of the sins mentioned here are also in Leviticus 18. There they are forbidden so that they are not committed. But here the sanctions are given if the sins mentioned have actually been committed. The determination of a penalty is necessary if there is to be a law. Without a sanction there is no law. The death penalty must be applied to all the sins mentioned here, with the exception of those mentioned in Leviticus 20:19-21. The death penalty must act as a deterrent and prevent such sin from being followed.

This chapter also describes sins, not of the world, but of the people of God. In Israel the death penalty means to the church: “Remove the wicked man from among yourselves” (1 Corinthians 5:13b). The wicked man, that is, he who lives in sin, is thus excluded from the fellowship life of the people of God.

Giving to Molech and Turning to Spiritism

The sins in these verses are sins against God. Leviticus 20:1-5 are about sacrificing children to the idol Molech and Leviticus 20:6 is about engaging with demons, spiritism. Saul is someone who engages in spiritism. He goes to a medium in Endor to ask by her the spirit of a dead one (1 Samuel 28:8). It is the apostasy of the LORD, an open breach of covenant, for which the only punishment is being cut off from the people.

Stoning with stones is the usual death penalty. It is a punishment in which the whole people are active to get rid of the evil from among them. Every member is involved in the execution of the verdict, because every member throws a stone. In carrying out this sentence the whole people carry out the will of the LORD.

Every sin of the people defiles God’s sanctuary and profanes His holy Name. This does not mean that these sins are committed in the sanctuary. But because the sanctuary is in the midst of the people, every sin is connected to it. We too do not sin apart from the sanctuary, which is now the church where God dwells (1 Corinthians 3:16; Matthew 18:20). Sin must be removed from the local church, either by the person judging himself by repentance of sin, or by the removal of the wicked man from the midst of the church (1 Corinthians 5:13b). If sin is not removed, God must leave there.

The people become complicit of sin and of the judgment God executes about it if they do not care about sin. Such an attitude proves indifference against evil. It can indicate a secret or even public consent of evil.

It is the greatest folly to ask the devil, the liar and father of lies, for information and to ask the ancient enemy of God for advice. This action also gives the devil the honor only due to God. Contact with demons is referred to here as “playing the harlot”. The people are connected with God. By dealing with demons they break covenant, that is adultery. We show this adulterous behavior when we make friends with the world (James 4:4a).

Leviticus 23:37

Introduction

Many of the sins mentioned here are also in Leviticus 18. There they are forbidden so that they are not committed. But here the sanctions are given if the sins mentioned have actually been committed. The determination of a penalty is necessary if there is to be a law. Without a sanction there is no law. The death penalty must be applied to all the sins mentioned here, with the exception of those mentioned in Leviticus 20:19-21. The death penalty must act as a deterrent and prevent such sin from being followed.

This chapter also describes sins, not of the world, but of the people of God. In Israel the death penalty means to the church: “Remove the wicked man from among yourselves” (1 Corinthians 5:13b). The wicked man, that is, he who lives in sin, is thus excluded from the fellowship life of the people of God.

Giving to Molech and Turning to Spiritism

The sins in these verses are sins against God. Leviticus 20:1-5 are about sacrificing children to the idol Molech and Leviticus 20:6 is about engaging with demons, spiritism. Saul is someone who engages in spiritism. He goes to a medium in Endor to ask by her the spirit of a dead one (1 Samuel 28:8). It is the apostasy of the LORD, an open breach of covenant, for which the only punishment is being cut off from the people.

Stoning with stones is the usual death penalty. It is a punishment in which the whole people are active to get rid of the evil from among them. Every member is involved in the execution of the verdict, because every member throws a stone. In carrying out this sentence the whole people carry out the will of the LORD.

Every sin of the people defiles God’s sanctuary and profanes His holy Name. This does not mean that these sins are committed in the sanctuary. But because the sanctuary is in the midst of the people, every sin is connected to it. We too do not sin apart from the sanctuary, which is now the church where God dwells (1 Corinthians 3:16; Matthew 18:20). Sin must be removed from the local church, either by the person judging himself by repentance of sin, or by the removal of the wicked man from the midst of the church (1 Corinthians 5:13b). If sin is not removed, God must leave there.

The people become complicit of sin and of the judgment God executes about it if they do not care about sin. Such an attitude proves indifference against evil. It can indicate a secret or even public consent of evil.

It is the greatest folly to ask the devil, the liar and father of lies, for information and to ask the ancient enemy of God for advice. This action also gives the devil the honor only due to God. Contact with demons is referred to here as “playing the harlot”. The people are connected with God. By dealing with demons they break covenant, that is adultery. We show this adulterous behavior when we make friends with the world (James 4:4a).

Leviticus 23:38

Commission to Be Holy

Leviticus 20:7 looks at the principle that we consecrate ourselves and sanctify ourselves from all that does not belong to God so that we can be with Him (1 Peter 1:15-16). It is the mind to be as He is. Leviticus 20:8 refers to our behavior, our actions. This must show obedience to His commandments. If we first sanctify ourselves, the tree will be known by its fruits.

God is holy, so the people must behave as He is. He doesn’t want to see behavior in them like that of the nations, but a behavior in which He can recognize himself. He wants His people to proclaim His excellencies (1 Peter 2:9-10). This is manifested when the people keep His statutes and practice them.

Leviticus 23:39

Commission to Be Holy

Leviticus 20:7 looks at the principle that we consecrate ourselves and sanctify ourselves from all that does not belong to God so that we can be with Him (1 Peter 1:15-16). It is the mind to be as He is. Leviticus 20:8 refers to our behavior, our actions. This must show obedience to His commandments. If we first sanctify ourselves, the tree will be known by its fruits.

God is holy, so the people must behave as He is. He doesn’t want to see behavior in them like that of the nations, but a behavior in which He can recognize himself. He wants His people to proclaim His excellencies (1 Peter 2:9-10). This is manifested when the people keep His statutes and practice them.

Leviticus 23:40

Sexual Sins

The sins in these verses are sins to one’s neighbor, but also to oneself. By committing these sins, God’s order of creation is trampled underfoot. They are cases of incest and unnatural sexual intercourse and sexual perversity.

The list of the most terrible sins is preceded by that of cursing the father or the mother (Leviticus 20:9). That is not for nothing. It’s not about once cursing parents, how bad that already is, but wishing them evil. It is an attitude of revolt, which does not want to acknowledge God’s authority in the parents. This paves the way for every conceivable atrocity. Atrocities are the result of the unrestrained following of one’s own will with the rejection of all authority. It is not only the lack of respect, but the conscious cursing of the parents. That reveals a corrupt will. Anyone who does so takes blood guilt on himself and must be killed.

The cases that follow in Leviticus 20:10-18 and to which the death penalty should be applied are: 1. Adultery. 2. Sexual intercourse with his father’s wife. 3. Sexual intercourse with the daughter-in-law. 4. Homosexual intercourse. 5. Sexual intercourse with a woman and her mother (the death penalty is carried out here by burning or it is to be understood that after the death penalty the bodies are burned). 6. Sexual intercourse of a man or a woman with an animal. 7. Sexual intercourse of a man with his half-sister (penalty: public execution). 8. Sexual intercourse with a woman who has menstruation.

Sexual intercourse with his father’s wife is the sin of Reuben (Genesis 35:22). At that time this law was not yet there and it does not cost him his life. He does lose his birthright through it (Genesis 49:3-4). The adulterer in the church in Corinth also committed this sin (1 Corinthians 5:1). The spiritual death penalty – excommunication – is applied to him (1 Corinthians 5:13b).

There follows the case of sexual intercourse with an aunt and a sister-in-law (Leviticus 20:19-21). The death penalty is not pronounced, but it is declared that they will bear their iniquity. The guilt will continue to rest on them, without any possibility of cleansing by offering. The punishment is childlessness, with which God Himself takes up the judgment of this sin (Hosea 4:10).

Leviticus 23:41

Sexual Sins

The sins in these verses are sins to one’s neighbor, but also to oneself. By committing these sins, God’s order of creation is trampled underfoot. They are cases of incest and unnatural sexual intercourse and sexual perversity.

The list of the most terrible sins is preceded by that of cursing the father or the mother (Leviticus 20:9). That is not for nothing. It’s not about once cursing parents, how bad that already is, but wishing them evil. It is an attitude of revolt, which does not want to acknowledge God’s authority in the parents. This paves the way for every conceivable atrocity. Atrocities are the result of the unrestrained following of one’s own will with the rejection of all authority. It is not only the lack of respect, but the conscious cursing of the parents. That reveals a corrupt will. Anyone who does so takes blood guilt on himself and must be killed.

The cases that follow in Leviticus 20:10-18 and to which the death penalty should be applied are: 1. Adultery. 2. Sexual intercourse with his father’s wife. 3. Sexual intercourse with the daughter-in-law. 4. Homosexual intercourse. 5. Sexual intercourse with a woman and her mother (the death penalty is carried out here by burning or it is to be understood that after the death penalty the bodies are burned). 6. Sexual intercourse of a man or a woman with an animal. 7. Sexual intercourse of a man with his half-sister (penalty: public execution). 8. Sexual intercourse with a woman who has menstruation.

Sexual intercourse with his father’s wife is the sin of Reuben (Genesis 35:22). At that time this law was not yet there and it does not cost him his life. He does lose his birthright through it (Genesis 49:3-4). The adulterer in the church in Corinth also committed this sin (1 Corinthians 5:1). The spiritual death penalty – excommunication – is applied to him (1 Corinthians 5:13b).

There follows the case of sexual intercourse with an aunt and a sister-in-law (Leviticus 20:19-21). The death penalty is not pronounced, but it is declared that they will bear their iniquity. The guilt will continue to rest on them, without any possibility of cleansing by offering. The punishment is childlessness, with which God Himself takes up the judgment of this sin (Hosea 4:10).

Leviticus 23:42

Sexual Sins

The sins in these verses are sins to one’s neighbor, but also to oneself. By committing these sins, God’s order of creation is trampled underfoot. They are cases of incest and unnatural sexual intercourse and sexual perversity.

The list of the most terrible sins is preceded by that of cursing the father or the mother (Leviticus 20:9). That is not for nothing. It’s not about once cursing parents, how bad that already is, but wishing them evil. It is an attitude of revolt, which does not want to acknowledge God’s authority in the parents. This paves the way for every conceivable atrocity. Atrocities are the result of the unrestrained following of one’s own will with the rejection of all authority. It is not only the lack of respect, but the conscious cursing of the parents. That reveals a corrupt will. Anyone who does so takes blood guilt on himself and must be killed.

The cases that follow in Leviticus 20:10-18 and to which the death penalty should be applied are: 1. Adultery. 2. Sexual intercourse with his father’s wife. 3. Sexual intercourse with the daughter-in-law. 4. Homosexual intercourse. 5. Sexual intercourse with a woman and her mother (the death penalty is carried out here by burning or it is to be understood that after the death penalty the bodies are burned). 6. Sexual intercourse of a man or a woman with an animal. 7. Sexual intercourse of a man with his half-sister (penalty: public execution). 8. Sexual intercourse with a woman who has menstruation.

Sexual intercourse with his father’s wife is the sin of Reuben (Genesis 35:22). At that time this law was not yet there and it does not cost him his life. He does lose his birthright through it (Genesis 49:3-4). The adulterer in the church in Corinth also committed this sin (1 Corinthians 5:1). The spiritual death penalty – excommunication – is applied to him (1 Corinthians 5:13b).

There follows the case of sexual intercourse with an aunt and a sister-in-law (Leviticus 20:19-21). The death penalty is not pronounced, but it is declared that they will bear their iniquity. The guilt will continue to rest on them, without any possibility of cleansing by offering. The punishment is childlessness, with which God Himself takes up the judgment of this sin (Hosea 4:10).

Leviticus 23:43

Sexual Sins

The sins in these verses are sins to one’s neighbor, but also to oneself. By committing these sins, God’s order of creation is trampled underfoot. They are cases of incest and unnatural sexual intercourse and sexual perversity.

The list of the most terrible sins is preceded by that of cursing the father or the mother (Leviticus 20:9). That is not for nothing. It’s not about once cursing parents, how bad that already is, but wishing them evil. It is an attitude of revolt, which does not want to acknowledge God’s authority in the parents. This paves the way for every conceivable atrocity. Atrocities are the result of the unrestrained following of one’s own will with the rejection of all authority. It is not only the lack of respect, but the conscious cursing of the parents. That reveals a corrupt will. Anyone who does so takes blood guilt on himself and must be killed.

The cases that follow in Leviticus 20:10-18 and to which the death penalty should be applied are: 1. Adultery. 2. Sexual intercourse with his father’s wife. 3. Sexual intercourse with the daughter-in-law. 4. Homosexual intercourse. 5. Sexual intercourse with a woman and her mother (the death penalty is carried out here by burning or it is to be understood that after the death penalty the bodies are burned). 6. Sexual intercourse of a man or a woman with an animal. 7. Sexual intercourse of a man with his half-sister (penalty: public execution). 8. Sexual intercourse with a woman who has menstruation.

Sexual intercourse with his father’s wife is the sin of Reuben (Genesis 35:22). At that time this law was not yet there and it does not cost him his life. He does lose his birthright through it (Genesis 49:3-4). The adulterer in the church in Corinth also committed this sin (1 Corinthians 5:1). The spiritual death penalty – excommunication – is applied to him (1 Corinthians 5:13b).

There follows the case of sexual intercourse with an aunt and a sister-in-law (Leviticus 20:19-21). The death penalty is not pronounced, but it is declared that they will bear their iniquity. The guilt will continue to rest on them, without any possibility of cleansing by offering. The punishment is childlessness, with which God Himself takes up the judgment of this sin (Hosea 4:10).

Leviticus 23:44

Sexual Sins

The sins in these verses are sins to one’s neighbor, but also to oneself. By committing these sins, God’s order of creation is trampled underfoot. They are cases of incest and unnatural sexual intercourse and sexual perversity.

The list of the most terrible sins is preceded by that of cursing the father or the mother (Leviticus 20:9). That is not for nothing. It’s not about once cursing parents, how bad that already is, but wishing them evil. It is an attitude of revolt, which does not want to acknowledge God’s authority in the parents. This paves the way for every conceivable atrocity. Atrocities are the result of the unrestrained following of one’s own will with the rejection of all authority. It is not only the lack of respect, but the conscious cursing of the parents. That reveals a corrupt will. Anyone who does so takes blood guilt on himself and must be killed.

The cases that follow in Leviticus 20:10-18 and to which the death penalty should be applied are: 1. Adultery. 2. Sexual intercourse with his father’s wife. 3. Sexual intercourse with the daughter-in-law. 4. Homosexual intercourse. 5. Sexual intercourse with a woman and her mother (the death penalty is carried out here by burning or it is to be understood that after the death penalty the bodies are burned). 6. Sexual intercourse of a man or a woman with an animal. 7. Sexual intercourse of a man with his half-sister (penalty: public execution). 8. Sexual intercourse with a woman who has menstruation.

Sexual intercourse with his father’s wife is the sin of Reuben (Genesis 35:22). At that time this law was not yet there and it does not cost him his life. He does lose his birthright through it (Genesis 49:3-4). The adulterer in the church in Corinth also committed this sin (1 Corinthians 5:1). The spiritual death penalty – excommunication – is applied to him (1 Corinthians 5:13b).

There follows the case of sexual intercourse with an aunt and a sister-in-law (Leviticus 20:19-21). The death penalty is not pronounced, but it is declared that they will bear their iniquity. The guilt will continue to rest on them, without any possibility of cleansing by offering. The punishment is childlessness, with which God Himself takes up the judgment of this sin (Hosea 4:10).