Leviticus 24

Leviticus 24:1

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 24:2

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 24:3

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 24:4

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 24:5

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 24:6

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 24:7

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 24:8

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 24:9

Set Apart for God

To be kept from the sins of the nations lies only in observing all God’s statutes and all God’s ordinances. If they do not, but act as the people God has driven out before them, He will also drive them out of the land. The danger for us is the same, that we take over the habits of the world around us.

God has set His people apart from those around them, that they may belong to Him. They must maintain that separation. They must distinguish between clean and unclean food, a distinction that God has made. To acknowledge this distinction and to act accordingly, that is to say to eat only the clean and not to eat the unclean, will be their blessing.

That distinction, or that separation, must also be made by us. Spiritually applied we will be kept from all the mentioned forms of evil if we feed ourselves with spiritually clean food. Then our thoughts will be pure, and our actions will be to the glory of God. However, if we feed ourselves with the food of the world, we will think like the world and we will behave like the world.

This chapter focuses on the prohibition of “anything that creeps on the ground” (Leviticus 20:25). This means that God addresses His people at their lowest instincts, so that they will not be given room to assert themselves.

Leviticus 24:10

Set Apart for God

To be kept from the sins of the nations lies only in observing all God’s statutes and all God’s ordinances. If they do not, but act as the people God has driven out before them, He will also drive them out of the land. The danger for us is the same, that we take over the habits of the world around us.

God has set His people apart from those around them, that they may belong to Him. They must maintain that separation. They must distinguish between clean and unclean food, a distinction that God has made. To acknowledge this distinction and to act accordingly, that is to say to eat only the clean and not to eat the unclean, will be their blessing.

That distinction, or that separation, must also be made by us. Spiritually applied we will be kept from all the mentioned forms of evil if we feed ourselves with spiritually clean food. Then our thoughts will be pure, and our actions will be to the glory of God. However, if we feed ourselves with the food of the world, we will think like the world and we will behave like the world.

This chapter focuses on the prohibition of “anything that creeps on the ground” (Leviticus 20:25). This means that God addresses His people at their lowest instincts, so that they will not be given room to assert themselves.

Leviticus 24:11

Set Apart for God

To be kept from the sins of the nations lies only in observing all God’s statutes and all God’s ordinances. If they do not, but act as the people God has driven out before them, He will also drive them out of the land. The danger for us is the same, that we take over the habits of the world around us.

God has set His people apart from those around them, that they may belong to Him. They must maintain that separation. They must distinguish between clean and unclean food, a distinction that God has made. To acknowledge this distinction and to act accordingly, that is to say to eat only the clean and not to eat the unclean, will be their blessing.

That distinction, or that separation, must also be made by us. Spiritually applied we will be kept from all the mentioned forms of evil if we feed ourselves with spiritually clean food. Then our thoughts will be pure, and our actions will be to the glory of God. However, if we feed ourselves with the food of the world, we will think like the world and we will behave like the world.

This chapter focuses on the prohibition of “anything that creeps on the ground” (Leviticus 20:25). This means that God addresses His people at their lowest instincts, so that they will not be given room to assert themselves.

Leviticus 24:12

Set Apart for God

To be kept from the sins of the nations lies only in observing all God’s statutes and all God’s ordinances. If they do not, but act as the people God has driven out before them, He will also drive them out of the land. The danger for us is the same, that we take over the habits of the world around us.

God has set His people apart from those around them, that they may belong to Him. They must maintain that separation. They must distinguish between clean and unclean food, a distinction that God has made. To acknowledge this distinction and to act accordingly, that is to say to eat only the clean and not to eat the unclean, will be their blessing.

That distinction, or that separation, must also be made by us. Spiritually applied we will be kept from all the mentioned forms of evil if we feed ourselves with spiritually clean food. Then our thoughts will be pure, and our actions will be to the glory of God. However, if we feed ourselves with the food of the world, we will think like the world and we will behave like the world.

This chapter focuses on the prohibition of “anything that creeps on the ground” (Leviticus 20:25). This means that God addresses His people at their lowest instincts, so that they will not be given room to assert themselves.

Leviticus 24:13

Set Apart for God

To be kept from the sins of the nations lies only in observing all God’s statutes and all God’s ordinances. If they do not, but act as the people God has driven out before them, He will also drive them out of the land. The danger for us is the same, that we take over the habits of the world around us.

God has set His people apart from those around them, that they may belong to Him. They must maintain that separation. They must distinguish between clean and unclean food, a distinction that God has made. To acknowledge this distinction and to act accordingly, that is to say to eat only the clean and not to eat the unclean, will be their blessing.

That distinction, or that separation, must also be made by us. Spiritually applied we will be kept from all the mentioned forms of evil if we feed ourselves with spiritually clean food. Then our thoughts will be pure, and our actions will be to the glory of God. However, if we feed ourselves with the food of the world, we will think like the world and we will behave like the world.

This chapter focuses on the prohibition of “anything that creeps on the ground” (Leviticus 20:25). This means that God addresses His people at their lowest instincts, so that they will not be given room to assert themselves.

Leviticus 24:14

Death Penalty for a Medium

A demon is always busy to try to remove the distinction set by God and tempts people to enter into a forbidden spiritual realm. Those who are tempted to do so make a covenant with the devil and thereby with death and hell, which will be their part. To maintain such a man in God’s people exposes them to the great danger of visiting him or her (Leviticus 20:6), which means a clear rejection of God.

Leviticus 24:16

Regulations for Deaths

There are things an ordinary Israelite can do, but a priest cannot. Here it is about defilement by touching a dead person. Only in the case of close family members may the priest touch them. The high priest may not even touch his father or mother when they have died (Leviticus 21:10.11).

We are both ordinary members of God’s people and priests. As ordinary members we spend every day in the world. As priests we serve in the sanctuary in the presence of God. In our priestly service we shall not allow things that do have a place in our lives as people of God.

We can be so busy with our hobby or other forms of pastime that this occupies our thinking on Sunday morning. Then we will not be able to perform priestly service. There can also be all kinds of worries that absorb us so much that we are also hindered in our priestly service.

(Pagan) custom of mourning is forbidden for priests. We may be sad, but not in the way of the world, which is without hope with respect to those who are asleep (1 Thessalonians 4:13). The natural feelings should not determine our priestly service. It is about bringing the food of God, what is due to Him.

The place of every aspect of life is determined by God, whether it is joy or mourning. The Lord Jesus did not allow Himself to be guided by natural feelings in His service on earth. When His mother wants to interfere in His service, He reprimands her with the seemingly harsh words: “Woman, what does that have to do with us?” (John 2:4). Yet He loves her and thinks of her in His most painful moments. When He hangs on the cross, He gives His mother over to the care of His disciple John with the words “behold, your mother” (John 19:27).

Our first responsibility is the service to God, only then that to our relatives and others (Mark 3:31-35). Our service to God certainly includes caring for our relatives and especially for our parents (Matthew 15:4-6). To neglect that concern with a reference to our service to God is hypocrisy. But when it comes to the claim relatives want to make on our service to God, we must reject it.

Leviticus 24:17

Regulations for Deaths

There are things an ordinary Israelite can do, but a priest cannot. Here it is about defilement by touching a dead person. Only in the case of close family members may the priest touch them. The high priest may not even touch his father or mother when they have died (Leviticus 21:10.11).

We are both ordinary members of God’s people and priests. As ordinary members we spend every day in the world. As priests we serve in the sanctuary in the presence of God. In our priestly service we shall not allow things that do have a place in our lives as people of God.

We can be so busy with our hobby or other forms of pastime that this occupies our thinking on Sunday morning. Then we will not be able to perform priestly service. There can also be all kinds of worries that absorb us so much that we are also hindered in our priestly service.

(Pagan) custom of mourning is forbidden for priests. We may be sad, but not in the way of the world, which is without hope with respect to those who are asleep (1 Thessalonians 4:13). The natural feelings should not determine our priestly service. It is about bringing the food of God, what is due to Him.

The place of every aspect of life is determined by God, whether it is joy or mourning. The Lord Jesus did not allow Himself to be guided by natural feelings in His service on earth. When His mother wants to interfere in His service, He reprimands her with the seemingly harsh words: “Woman, what does that have to do with us?” (John 2:4). Yet He loves her and thinks of her in His most painful moments. When He hangs on the cross, He gives His mother over to the care of His disciple John with the words “behold, your mother” (John 19:27).

Our first responsibility is the service to God, only then that to our relatives and others (Mark 3:31-35). Our service to God certainly includes caring for our relatives and especially for our parents (Matthew 15:4-6). To neglect that concern with a reference to our service to God is hypocrisy. But when it comes to the claim relatives want to make on our service to God, we must reject it.

Leviticus 24:18

Regulations for Deaths

There are things an ordinary Israelite can do, but a priest cannot. Here it is about defilement by touching a dead person. Only in the case of close family members may the priest touch them. The high priest may not even touch his father or mother when they have died (Leviticus 21:10.11).

We are both ordinary members of God’s people and priests. As ordinary members we spend every day in the world. As priests we serve in the sanctuary in the presence of God. In our priestly service we shall not allow things that do have a place in our lives as people of God.

We can be so busy with our hobby or other forms of pastime that this occupies our thinking on Sunday morning. Then we will not be able to perform priestly service. There can also be all kinds of worries that absorb us so much that we are also hindered in our priestly service.

(Pagan) custom of mourning is forbidden for priests. We may be sad, but not in the way of the world, which is without hope with respect to those who are asleep (1 Thessalonians 4:13). The natural feelings should not determine our priestly service. It is about bringing the food of God, what is due to Him.

The place of every aspect of life is determined by God, whether it is joy or mourning. The Lord Jesus did not allow Himself to be guided by natural feelings in His service on earth. When His mother wants to interfere in His service, He reprimands her with the seemingly harsh words: “Woman, what does that have to do with us?” (John 2:4). Yet He loves her and thinks of her in His most painful moments. When He hangs on the cross, He gives His mother over to the care of His disciple John with the words “behold, your mother” (John 19:27).

Our first responsibility is the service to God, only then that to our relatives and others (Mark 3:31-35). Our service to God certainly includes caring for our relatives and especially for our parents (Matthew 15:4-6). To neglect that concern with a reference to our service to God is hypocrisy. But when it comes to the claim relatives want to make on our service to God, we must reject it.

Leviticus 24:19

Regulations for Deaths

There are things an ordinary Israelite can do, but a priest cannot. Here it is about defilement by touching a dead person. Only in the case of close family members may the priest touch them. The high priest may not even touch his father or mother when they have died (Leviticus 21:10.11).

We are both ordinary members of God’s people and priests. As ordinary members we spend every day in the world. As priests we serve in the sanctuary in the presence of God. In our priestly service we shall not allow things that do have a place in our lives as people of God.

We can be so busy with our hobby or other forms of pastime that this occupies our thinking on Sunday morning. Then we will not be able to perform priestly service. There can also be all kinds of worries that absorb us so much that we are also hindered in our priestly service.

(Pagan) custom of mourning is forbidden for priests. We may be sad, but not in the way of the world, which is without hope with respect to those who are asleep (1 Thessalonians 4:13). The natural feelings should not determine our priestly service. It is about bringing the food of God, what is due to Him.

The place of every aspect of life is determined by God, whether it is joy or mourning. The Lord Jesus did not allow Himself to be guided by natural feelings in His service on earth. When His mother wants to interfere in His service, He reprimands her with the seemingly harsh words: “Woman, what does that have to do with us?” (John 2:4). Yet He loves her and thinks of her in His most painful moments. When He hangs on the cross, He gives His mother over to the care of His disciple John with the words “behold, your mother” (John 19:27).

Our first responsibility is the service to God, only then that to our relatives and others (Mark 3:31-35). Our service to God certainly includes caring for our relatives and especially for our parents (Matthew 15:4-6). To neglect that concern with a reference to our service to God is hypocrisy. But when it comes to the claim relatives want to make on our service to God, we must reject it.

Leviticus 24:20

Regulations for Deaths

There are things an ordinary Israelite can do, but a priest cannot. Here it is about defilement by touching a dead person. Only in the case of close family members may the priest touch them. The high priest may not even touch his father or mother when they have died (Leviticus 21:10.11).

We are both ordinary members of God’s people and priests. As ordinary members we spend every day in the world. As priests we serve in the sanctuary in the presence of God. In our priestly service we shall not allow things that do have a place in our lives as people of God.

We can be so busy with our hobby or other forms of pastime that this occupies our thinking on Sunday morning. Then we will not be able to perform priestly service. There can also be all kinds of worries that absorb us so much that we are also hindered in our priestly service.

(Pagan) custom of mourning is forbidden for priests. We may be sad, but not in the way of the world, which is without hope with respect to those who are asleep (1 Thessalonians 4:13). The natural feelings should not determine our priestly service. It is about bringing the food of God, what is due to Him.

The place of every aspect of life is determined by God, whether it is joy or mourning. The Lord Jesus did not allow Himself to be guided by natural feelings in His service on earth. When His mother wants to interfere in His service, He reprimands her with the seemingly harsh words: “Woman, what does that have to do with us?” (John 2:4). Yet He loves her and thinks of her in His most painful moments. When He hangs on the cross, He gives His mother over to the care of His disciple John with the words “behold, your mother” (John 19:27).

Our first responsibility is the service to God, only then that to our relatives and others (Mark 3:31-35). Our service to God certainly includes caring for our relatives and especially for our parents (Matthew 15:4-6). To neglect that concern with a reference to our service to God is hypocrisy. But when it comes to the claim relatives want to make on our service to God, we must reject it.

Leviticus 24:21

Regulations for Deaths

There are things an ordinary Israelite can do, but a priest cannot. Here it is about defilement by touching a dead person. Only in the case of close family members may the priest touch them. The high priest may not even touch his father or mother when they have died (Leviticus 21:10.11).

We are both ordinary members of God’s people and priests. As ordinary members we spend every day in the world. As priests we serve in the sanctuary in the presence of God. In our priestly service we shall not allow things that do have a place in our lives as people of God.

We can be so busy with our hobby or other forms of pastime that this occupies our thinking on Sunday morning. Then we will not be able to perform priestly service. There can also be all kinds of worries that absorb us so much that we are also hindered in our priestly service.

(Pagan) custom of mourning is forbidden for priests. We may be sad, but not in the way of the world, which is without hope with respect to those who are asleep (1 Thessalonians 4:13). The natural feelings should not determine our priestly service. It is about bringing the food of God, what is due to Him.

The place of every aspect of life is determined by God, whether it is joy or mourning. The Lord Jesus did not allow Himself to be guided by natural feelings in His service on earth. When His mother wants to interfere in His service, He reprimands her with the seemingly harsh words: “Woman, what does that have to do with us?” (John 2:4). Yet He loves her and thinks of her in His most painful moments. When He hangs on the cross, He gives His mother over to the care of His disciple John with the words “behold, your mother” (John 19:27).

Our first responsibility is the service to God, only then that to our relatives and others (Mark 3:31-35). Our service to God certainly includes caring for our relatives and especially for our parents (Matthew 15:4-6). To neglect that concern with a reference to our service to God is hypocrisy. But when it comes to the claim relatives want to make on our service to God, we must reject it.

Leviticus 24:22

The Wife and a Daughter of a Priest

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

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

Leviticus 24:23

The Wife and a Daughter of a Priest

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

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