LEVITICUS 22
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1 And Yahweh spake unto Moses, saying,

2 Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, and that they profane not my holy name in those things which they hallow unto me: I am Yahweh.

Heb. Chalal: pierce (Str) Profane - idea is to injure

My holy name.

Notice again, the importance of the Covenant Name. It is to be "hallowed" (v. 32) and in no way profaned, for the Name projects the character and purity of the Almighty. The Hebrew for "hallowed" is "qadash," meaning to be, make, pronounce or observe as clean. Thus, to purify, sanctify, consecrate.

All the intricacies of the Law are designed to develop the holiness of the divine. Not only are they schoolmasters (pedagogue) leading to Christ, but also reveal the principles each believer must develop along the way of life.

This is the reason why in these chapters, there is a constant repetition of the declarations: "I Yahweh" (vv. 2, 3, 8, 9, 16, 30, 31, 32, 33). What a high and holy order it is to uphold, honour and reflect the Majesty of the Heavens in the activities of life! It takes us out of the mundane into the exalted character of service to the Almighty. GEM

www.Logos.org.au



4 What man soever of the seed of Aaron is a leper, or hath a running issue; he shall not eat of the holy things, until he be clean. And whoso toucheth any thing that is unclean by the dead, or a man whose seed goeth from him;

'...the Law dealt likewise with disease and death : these, too, became causes of defilement. What could this mean but that the Law intended each Israelite to see in them, also, further significant reminders of the havoc wrought by Adam's fatal first offence, for surely in making them means of contracting ceremonial uncleanness, it most pointedly related them both to sin.

Consequently on the Day of Atonement both "the uncleanness of the children of Israel" and "their transgressions in all their sins" equally necessitated the making of atonement for the Holy Place (Lev. 16 : 16). One was merely emblematic of the other: the physical was once again the sign and symbol of the spiritual and the moral.

For this reason it also served very appropriately as a type of the alienation from God which is inseparable from uncleanness on the moral plane. That is, uncleanness stood both for acts of sin and for the separation from God which they inevitably entailed.

Conversely cleanness presupposed a state of near relationship to God and also bespoke that holiness of conduct which was alone compatible with it.

Law and Grace Ch 7



13 But if the priest's daughter be a widow, or divorced, and have no child, and is returned unto her father's house, as in her youth, she shall eat of her father's meat: but there shall no stranger eat thereof.

Divorced is again a false translation. Garash: she has been thrust out by her husband 'and is returned unto her father's house, as in her youth'. Divorce did not exist until later in Israel's history (Deut 24) Keriyuweth (Divorce) regulated putting away so a woman could be made free and able to marry again.