Leviticus
Lev 1:11 Then
The divine revelation in the Bible is progressive, advancing continually from Genesis to Revelation. Genesis reveals God’s creation and man’s fall, and Exodus reveals God’s salvation and the building of God’s habitation. As a further advancement of the divine revelation, Leviticus unveils the worship and living of God’s redeemed people. While Israel remained with God at Sinai for approximately eleven months (Exo. 19:1; cf. Num. 10:11), God trained them to worship and partake of Him for their enjoyment and to live a holy, clean, and rejoicing life. This book shows that through the tabernacle, with the offerings, and by the priests, God’s redeemed are able to fellowship with God, serve God, and be God’s holy people living a holy life, which expresses God. Christ is everything in the fellowship, service, and life of God’s people. The worship portrayed in Leviticus is a matter of contacting God by enjoying Christ as the common portion with God and with one another (cf. John 4:24 and notes). The issue of enjoying Christ with God is the holy living of God’s people.
Lev 1:1a called Exo. 3:4; 19:3
Lev 1:12 spoke
The first and last verses of Leviticus indicate that the entire book is a record of God’s speaking. The speaking that began here took place not in the heavens nor on Mount Sinai but in the tabernacle, the Tent of Meeting. In type this signifies that God speaks in the church as His tabernacle (cf. 1 Cor. 3:16; 14:23-31). The church as the Tent of Meeting is the unique oracle, the unique place of God’s speaking.
Lev 1:13b Tent Exo. 40:34-35; Num. 12:4-5
The tabernacle was God’s dwelling place (Exo. 40:34-35), and the Tent of Meeting was the place where God and His redeemed people met (cf. Exo. 25:22; 33:7). Both refer to the church, which is God’s dwelling place on earth (1 Tim. 3:15) and also a meeting place for the saved ones to meet with the saving God (cf. 1 Cor. 14:23-25).
Lev 1:21 offering
[ par. 1 2 3 ]
Lev 1:21 [1] Heb. qorban, meaning a present, or a gift. Strictly, the offerings are not sacrifices but presents given to God by the appreciators of Christ. Sacrifices are for redemption, for propitiation, whereas presents are gifts for intimate fellowship between us and God. The children of Israel were to labor on the good land and then offer to God as presents the produce they enjoyed and appreciated. Likewise, we should endeavor to experience and enjoy Christ and then offer Christ to God as a present with much appreciation. The tabernacle is for God to dwell in, and the offerings are for God to enjoy with us through our appreciation and presentation.
Lev 1:21 [2] Exodus ends with the erecting of the tabernacle (Exo. 40), and Leviticus begins with the offerings (chs. 1—7), implying a direct continuation between the two books. Both the tabernacle and the offerings are types of Christ. Through incarnation Christ came to be the tabernacle (John 1:14). This same Christ is also the Lamb of God (John 1:29), the totality, the aggregate, of all the offerings (Heb. 10:5-10). Christ came in incarnation to bring God to us (John 1:1—13:38), and He passed through crucifixion and resurrection to bring us to God (John 14:1—21:25), making God one with us and us one with God. The tabernacle signifies that God is in Christ that we may contact, experience, enter into, and join to God. The offerings signify God in Christ for us to enjoy and even to eat, digest, and assimilate (John 6:53-58) that we may be mingled with God. The way to enjoy Christ as the reality of all the offerings is to contact Him and take Him in as the Spirit of reality (John 6:63; 14:16-18, 20; 1 Cor. 15:45).
Lev 1:21 [3] According to Leviticus, there are five main kinds of offerings: the burnt offering (1:1-17), the meal offering (2:1-16), the peace offering (3:1-17), the sin offering (4:1-35), and the trespass offering (5:1—6:7). The functions of these offerings were (1) as sacrifices for sin, to make expiation for God’s people by appeasing the situation between God and His people, (2) as gifts to please God, and (3) as food for God and for His serving ones, the priests.
Lev 1:22 cattle
All the kinds of cattle used in burnt offerings in this chapter were living animals that move and act according to their will. Christ was such a living one, with a strong will but with His will subdued to be subject to God. He never became blemished (v. 3) because His will was always subdued to be subject to God’s will (John 5:30; 6:38). As the burnt offering Christ went to the cross in order to do the will of God (Heb. 10:5-10 and note 72).
Lev 1:31a burnt Lev. 6:9-13
The Hebrew word literally means that which goes up and denotes something that ascends to God. The burnt offering typifies Christ not mainly in His redeeming man from sin but in His living a life that is perfect and absolutely for God and for God’s satisfaction (v. 9; John 5:19, 30; 6:38; 7:18; 8:29; 14:24) and in His being the life that enables God’s people to have such a living (2 Cor. 5:15; Gal. 2:19-20). It is God’s food that God may enjoy it and be satisfied (Num. 28:2). This offering was to be offered daily, in the morning and in the evening (Exo. 29:38-42; Lev. 6:8-13; Num. 28:3-4).
Lev 1:32 male
As the burnt offering Christ is full of strength (a male) and freshness (young—v. 5), and He is without defects and faults (1 Pet. 1:19; Heb. 9:14).
Lev 1:33 entrance
The burnt offering was offered at the entrance of the Tent of Meeting, i.e., in the outer court of the tabernacle. The outer court signifies the earth (cf. note 92 in Rev. 6), and the altar signifies the cross. The cross on which Christ offered Himself was on earth, but His offering of Himself was before God, and He was accepted by God and before God.
Lev 1:4a lay Exo. 29:10, 15, 19; Lev. 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:14, 18, 22; 16:21
Lev 1:41 hand
The laying on of hands signifies not substitution but identification, union (Acts 13:3 and note 2). By laying our hands on Christ as our offering, we are joined to Him, and He and we become one. In such a union all our weaknesses, defects, and faults are taken on by Him, and all His virtues become ours. This requires us to exercise our spirit through the proper prayer so that we may be one with Him in an experiential way (cf. 1 Cor. 6:17 and notes). When we lay our hands on Christ through prayer, the life-giving Spirit, who is the very Christ on whom we lay our hands (1 Cor. 15:45; 2 Cor. 3:6, 17), will immediately move and work within us to live in us a life that is a repetition of the life that Christ lived on earth, the life of the burnt offering.
Lev 1:42b expiation Lev. 4:20, 31; 9:7; 16:24; Num. 15:25; 2 Chron. 29:23-24
Although the burnt offering is not for redemption, it nevertheless makes expiation for the offerer (see note 11 in ch. 16). For this reason, the burnt offering must be a life that has blood to shed for expiation (Heb. 9:22). Because we are not absolutely for God, we need Christ as our burnt offering to appease our situation with God that we may have peace with Him. Because the burnt offering is for expiation, it can be eaten only by God (v. 9; 6:30). We are not qualified to eat it.
Lev 1:51 slaughter
As the burnt offering Christ was slaughtered by men (Isa. 53:7; Matt. 27:31; Acts 2:23; Phil. 2:8).
Lev 1:52 priests
God trained His elect to worship and partake of Him through the priests (1:5-8; 2:2; 3:2; 4:5, 10; 5:8). The priests typify Christ as God’s Priest (Heb. 5:5-6), who offered Himself to God for us (Heb. 9:14, 26; 10:10). Christ is both the offerings and the Priest. He is the unique way for God’s people to worship and enjoy God.
Lev 1:53 blood
The sprinkling of the blood was for expiation (v. 4).
Lev 1:5a sprinkle Exo. 24:6; Lev. 3:2; 2 Chron. 35:11; cf. Heb. 12:24; 1 Pet. 1:2
Lev 1:61 skin
The skin of the burnt offering is the outward expression of its beauty. Hence, to skin the offering is to strip it of its outward expression. As the burnt offering, Christ was “skinned,” stripped of the outward appearance of His human virtues (Matt. 11:19; Mark 3:22; John 8:48; Matt. 26:65; 27:28; cf. Psa. 22:18).
Lev 1:62 cut
The cutting of the offering into pieces signifies that Christ was willing to let His entire being be broken without any reservation. In His living as the burnt offering, Christ’s whole being and His entire life were cut into pieces (Mark 15:29-32; Luke 23:35-39; cf. Psa. 22:16-17). The cutting of the offering into pieces by the offerer indicates that his experience, apprehension, realization, and appreciation of Christ are deep and detailed.
Lev 1:81 head
The head of the burnt offering typifies Christ’s wisdom; the fat signifies His being a delight to God (Matt. 3:17; 12:18; 17:5); the inward parts (v. 9) denote Christ’s inward parts, including His mind, emotion, will, and heart with all their functions; and the legs (v. 9) signify Christ’s walk.
Lev 1:91 wash
[ par. 1 2 ]
Lev 1:91 [1] The washing of the inward parts and the legs of the burnt offering does not imply that Christ was dirty; rather, it indicates that Christ’s inward parts and His daily walk were continually being washed by the Holy Spirit, signified by the water (John 7:38-39), to keep Him from becoming defiled by His contact with earthly things.
Lev 1:91 [2] In order to offer Christ to God as our burnt offering, we need to experience Him in His experiences and offer Him to God according to our experiences of Him (1 Pet. 2:5; Heb. 13:15). In particular, we need to experience Him in His being slaughtered (Rom. 8:36; 2 Cor. 4:11), skinned (Matt. 5:11; Acts 24:5-6; 2 Cor. 6:8; 12:16-18), and cut into pieces (1 Cor. 4:13). We also need to experience Him in His wisdom (1 Cor. 1:24, 30; 2:7; Col. 1:26-27), in His being a delight to God (2 Cor. 5:9; Gal. 1:10; Rom. 14:18), in His inward parts (Phil. 2:5; 1 Cor. 2:16b; 16:24; Phil. 1:8; 2 Cor. 11:10), in His walk (Matt. 11:29; Eph. 4:20; 1 Cor. 11:1; 1 Pet. 2:21), and in His being kept by the Holy Spirit from defilement (1 Cor. 6:11; Titus 3:5). Experiencing Christ in His experiences is not a matter of imitating Christ outwardly but a matter of living Him in our daily life (Gal. 2:20; Phil. 1:21). The way in which we offer Christ as the burnt offering is actually a display and review of our daily experience of Christ. See note 141.
Lev 1:92 burn
Lit., cause to rise in smoke. This word is used for the burning (offering) of burnt offerings and incense.
Lev 1:93 fire
The fire signifies the holy God (Heb. 12:29). With the burnt offering, the fire was not for judgment but for acceptance by God. This fire was to burn continually day and night (6:9, 12-13).
Lev 1:94a fragrance Exo. 29:18, 25, 41; Lev. 2:2, 9; 3:5, 16; cf. Gen. 8:21; Eph. 5:2
As the burnt offering Christ lived a life that was absolutely for God’s satisfaction (John 5:30; 6:38; 8:29), a life that was pure and holy, with no element of the fall, no defect, and no sin (John 14:30; Luke 23:14; 2 Cor. 5:21; Heb. 4:15; 1 Pet. 1:19; 2:22). Such a living was a satisfying fragrance, a sweet savor ascending to God for His pleasure and satisfaction.
Lev 1:121 cut
With this category of burnt offering there is no skinning, indicating that the offerer has not experienced Christ’s being stripped of the outward expression of His human virtues (see note 61 and note 91, par. 2).
Lev 1:141 birds
Offering the burnt offering at the Tent of Meeting typifies the offering of Christ to God in the church meetings. The various kinds of burnt offerings (vv. 3-9, 10-13, 14-17) differed both in size and in the way they were offered. The different sizes of burnt offerings signify not that Christ in Himself varies but that the offerers’ experience, apprehension, realization, and appreciation of Christ differ in degree. The first two categories of burnt offerings—the bull and the sheep or goat—were offered in the same way: the preparing of the offering was done by the offerer; the priest’s function was only to sprinkle the blood on and around the altar and arrange the pieces of the offering on the fire. However, with the offerings in the third category, the offerer simply brought the offering to the Tent of Meeting; the priest did everything else. Those who offered a bull or a sheep or a goat signify the mature believers who experience and appreciate Christ in a deep and detailed way and have the spiritual ability to offer Christ in a processed way. Those who offered a turtledove or a pigeon signify believers who are young in spiritual age and who have limited experience and appreciation of Christ.
Lev 1:14a turtledoves Lev. 5:7; 12:8; 14:22, 30; 15:14, 29; Luke 2:24; cf. Matt. 21:12; Mark 11:15
Lev 1:16a place Lev. 4:12; 6:10-11; 16:27; cf. Heb. 13:11-14
Lev 1:161 ashes
See note 101 in ch. 6.
Lev 1:17a without cf. Gen. 15:10
Lev 2:11a meal Lev. 6:14-23; 9:17; Num. 15:4
The meal offering typifies Christ in His human living. The emphasis of the burnt offering (ch. 1) is on Christ’s living for God, being obedient to God even unto death (Phil. 2:8), implying His living but emphasizing His death. The emphasis of the meal offering is on Christ’s human living and daily walk, implying His death but emphasizing His living (see note 131). The burnt offering emphasizes that Christ is the righteousness of God (1 Cor. 1:30; cf. 2 Cor. 5:21), whereas the meal offering emphasizes that Christ is righteous before God (1 John 2:1).
Lev 2:12b fine Exo. 29:2
[ par. 1 2 ]
Lev 2:12 [1] Fine flour, the main element of the meal offering, signifies Christ’s humanity, which is fine, perfect, tender, balanced, and right in every way, with no excess and no deficiency. This signifies the beauty and excellence of Christ’s human living and daily walk. The fine flour of the meal offering was produced out of wheat that had passed through many processes, which signify the various sufferings of Christ that made Him “a man of sorrows” (Isa. 53:3).
Lev 2:12 [2] In contrast to the burnt offering, nothing of the animal life, but only the vegetable life, is seen in the meal offering. As a type of Christ, the vegetable life indicates the produce, the propagation, and the increase for the supplying of life to people.
Lev 2:13 oil
The oil of the meal offering signifies the Spirit of God as the divine element of Christ (see note 183 in 1 Pet. 3). In the meal offering the oil was mingled with the fine flour (vv. 4-5) and poured upon it (vv. 1, 6, 15) to anoint it (v. 4), signifying that the Spirit of God as Christ’s divinity was mingled with His humanity (Matt. 1:18, 20; Luke 1:35) and that the Spirit was poured upon Him (Matt. 3:16; John 1:32) to anoint Him (Luke 4:18; Heb. 1:9). This is a picture of the two aspects of Christ’s experience of the Spirit of God.
Lev 2:14 frankincense
The frankincense in the meal offering signifies the fragrance of Christ in His resurrection. That the frankincense was put on the fine flour signifies that Christ’s humanity bears the aroma of His resurrection (cf. Matt. 11:20-30; Luke 10:21). As portrayed in the four Gospels, Christ lived a life in His humanity mingled with His divinity and expressing resurrection out from His sufferings (cf. John 18:4-8; 19:26-27a). Christ was always filled with the Spirit and saturated with resurrection (Luke 4:1; John 11:25).
Lev 2:2a he vv. 2-3: Lev. 6:15-16
Lev 2:21 memorial
[ par. 1 2 ]
Lev 2:21 [1] Part of the flour and oil and all of the frankincense of the meal offering were God’s food (vv. 9, 16). This signifies that a considerable portion of Christ’s excellent, perfect, Spirit-filled, and resurrection-saturated living is offered to God as food for His enjoyment. This portion is so satisfying to God that it becomes a memorial. The remainder of the offering, consisting of fine flour and oil but no frankincense, was food for the serving priests (vv. 3, 10).
Lev 2:21 [2] Whereas the burnt offering is God’s food for His satisfaction (Num. 28:2), the meal offering is our food for our satisfaction, a portion also being shared with God. Proper worship is a matter of satisfying God with Christ as the burnt offering and of being satisfied with Christ as the meal offering and sharing this satisfaction with God (cf. John 4:24 and note 4).
Lev 2:22 fire
All meal offerings were offered by fire on the altar (vv. 4-9), signifying that Christ in His humanity offered to God as food has gone through the testing fire (Rev. 1:15). The fire in Lev. 2 signifies the consuming God (Heb. 12:29), not for judgment but for acceptance. The consuming of the meal offering by fire signifies that God has accepted Christ as His satisfying food.
Lev 2:41 oven
The preparing of the meal offering in an oven, in a pan, or in a pot (vv. 4-5, 7) signifies different kinds of sufferings experienced by Christ in His humanity.
Lev 2:42 cakes
A perforated cake, related to the verb to pierce. The perforating, or piercing, of the cakes signifies one kind of Christ’s sufferings in His humanity (John 19:34, 37; Rev. 1:7).
Lev 2:43 mingled
[ par. 1 2 ]
Lev 2:43 [1] The mingling of fine flour with oil in the meal offering (vv. 4-5) signifies that Christ’s humanity is mingled with the Holy Spirit (Matt. 1:18b) and His human nature is mingled with God’s divine nature, making Him a God-man. Christ is both the complete God and the perfect man, possessing the divine nature and the human nature distinctly, without a third nature being produced. Through the divine mingling Christ’s humanity has been uplifted to the highest standard. In His divinity Christ has the divine attributes, and these divine attributes are expressed through, with, and in His human virtues. This is the excellence of Jesus Christ.
Lev 2:43 [2] In the meal offering the oil and the fine flour are mingled and cannot be separated. Hence, to eat the fine flour is to eat the oil. The picture in Lev. 2 indicates strongly that the way for us to be nourished with Christ’s humanity, and thus to experience His human living, is by the Spirit (John 6:51, 57, 63).
Lev 2:44 wafers
The cakes of fine flour are the largest kind of meal offering and signify the stronger experience of Christ in His humanity by the mature believers. Wafers are hollow and easy to eat. They signify Christ in His humanity experienced and enjoyed by the younger believers. Christ as the meal offering is available as food to God’s people of all ages.
Lev 2:51 fine
The meal offering could be in the form of flour mingled with oil (vv. 1-2) or in the form of a cake (v. 4). The former signifies the individual Christ and also the individual Christian. The latter signifies the corporate Christ, Christ with His Body, the church. The individual Christ has become the corporate Christ (1 Cor. 12:12), signified by the cake (1 Cor. 10:17). This indicates that eventually Christ’s life and our individual Christian life issue in a totality—the church life as a corporate meal offering. Such a life is a life of humanity mingled with the Holy Spirit and which has the Holy Spirit poured upon it, a life with salt and frankincense but with no leaven or honey (see notes 14, 111, 112, and 131). Both forms of the meal offering—the individual Christ and the corporate Christ, the church life—are food for God’s satisfaction and our nourishment.
Lev 2:61 break
That the meal offering was broken into pieces signifies that Christ’s humanity is perfect but is never kept whole; it is always broken. This breaking signifies another kind of suffering that Christ passed through in His humanity. Cf. note 62 in ch. 1.
Lev 2:111a leaven Lev. 6:17; Exo. 12:19-20; cf. Matt. 13:33; 16:12; Mark 8:15; Luke 12:1; 1 Cor. 5:8; Gal. 5:9
That the meal offering was without leaven (vv. 4-5) signifies that in Christ there is no sin or any negative thing (2 Cor. 5:21; Heb. 4:15; 1 Pet. 2:22; Luke 23:14; cf. 1 Cor. 5:6-8).
Lev 2:112 honey
That the meal offering was without honey signifies that in Christ there is no natural affection or natural goodness (Matt. 12:46-50; Mark 10:18).
Lev 2:131a salt Ezek. 43:24; cf. Matt. 5:13; Mark 9:49; Col. 4:6
Salt functions to season, kill germs, and preserve. In typology salt signifies the death, or the cross, of Christ. The Lord Jesus always lived a life of being salted, a life under the cross (Mark 10:38; John 12:24). Even before He was actually crucified, Christ daily lived a crucified life, denying Himself and His natural life and living the Father’s life in resurrection (John 6:38; 7:6, 16-18; cf. Gal. 2:20).
Lev 2:132b covenant Num. 18:19; 2 Chron. 13:5
The basic factor of God’s covenant is the cross, the crucifixion of Christ, signified by salt. It is by the cross that God’s covenant is preserved to be an everlasting covenant (cf. Heb. 13:20 and note 2, par. 2).
Lev 2:141 firstfruits
The meal offering of the firstfruits of new grain signifies the fresh enjoyment of Christ in His resurrection (John 12:24; 1 Cor. 15:20). The crushing of the grains signifies being dealt with by the cross of Christ.
Lev 3:11a peace Lev. 7:11-21, 29-34
[ par. 1 2 ]
Lev 3:11 [1] The peace offering signifies Christ as our peace with God that we may enjoy Him with God and with man in fellowship and joy (Num. 10:10; Deut. 27:7). It is fulfilled primarily in our enjoying Christ at the Lord’s table in the breaking of bread for the remembrance of Him and in the offering of Christ to the Father for the worship of the Father (Matt. 26:26-30). The peace offering, which implies fellowship with the Triune God and includes the enjoyment of the Triune God, is illustrated in Luke 15:23-24 by the fattened calf as the peaceful enjoyment between the receiving father (God) and the returned prodigal (a sinner).
Lev 3:11 [2] The peace offering is the Old Testament type of the Lord’s table. At the Lord’s table the believers enjoy Christ as their peace offering for their fellowship with God and with one another. This enjoyment of the peace offering issues from the burnt offering, the meal offering, the sin offering, and the trespass offering (v. 5 and note). Our enjoyment of Christ as these four offerings has an issue, a result—the enjoyment of Christ as our peace offering for us to have fellowship with God and with our fellow believers. See note 31.
Lev 3:12 herd
The peace offering could be of different animals from the herd or from the flock, and it could be either male or female. The different kinds of peace offerings signify the different conditions of the offerers’ enjoyment of Christ. Here the male signifies that the offerer’s enjoyment of Christ is stronger, whereas the female signifies that the offerer’s enjoyment of Christ is weaker (cf. 1 Pet. 3:7). Cf. note 71.
Lev 3:13b without Exo. 12:5
As our peace offering, Christ is without blemish, without sins and transgressions (Heb. 9:14; 1 Pet. 1:19; 2 Cor. 5:21; Heb. 4:15).
Lev 3:21a lay Lev. 1:4
See note 41 in ch. 1. So also for vv. 8 and 13.
Lev 3:22 entrance
See note 33 in ch. 1.
Lev 3:23 blood
The sprinkling of the blood of the peace offering on and around the altar (vv. 2, 8, 13), where the offerer was standing, indicates that the blood is for peace in the offerer’s conscience, giving him the assurance that his sins have been washed away (Heb. 9:14b).
Lev 3:31 Jehovah
Christ as the peace offering is for the fellowship and enjoyment of five parties: God, the serving priest, all the priests (the priesthood), the offerer, and the congregation of cleansed people. The fat and the inward parts of the offering were God’s portion (vv. 3-5); the four kinds of cakes and the right thigh as a heave offering were the portion of the serving priest (7:14, 32-34); the breast as a wave offering was for all the priests (7:30-31, 34); the flesh, the meat, of the offering was the portion of the offerer (7:15-18); and the remaining flesh of the cattle, under the condition of cleanness, was for all the congregation (7:19-21). In the New Testament there are no clergy and no laity (see note 61 in Rev. 2). Thus, all the believers in Christ should be the serving priests, the priestly body, the offerers, and the congregation.
Lev 3:32a fat Exo. 29:13, 22; Lev. 4:8-9
The fat signifies the inward riches of Christ as the abundance of life for God’s satisfaction according to His glory, and the inward parts signify the tenderness, smallness, and preciousness of what Christ is in His inward being toward God (cf. Phil. 1:8; John 7:3-18 and notes) for God’s satisfaction, which can be apprehended and appreciated only by God (Matt. 11:27a). The burning of the fat and the inward parts of the peace offering as an offering by fire to Jehovah (vv. 3-5, 9-11, 14-16) signifies that God should be the first Enjoyer, enjoying the first, the best, part of the peace offering.
Lev 3:51 burnt
[ par. 1 2 ]
Lev 3:51 [1] The peace offering is based on God’s satisfaction in the burnt offering (6:12). According to the sequence of the offerings presented in 1:1—6:7, it is also the issue of the enjoyment of God and man in the meal offering. If we would enjoy Christ as peace in a practical, daily way, we must first take Him as our burnt offering to satisfy God, and then we must feed on Him as the meal offering, enjoying Him as our food.
Lev 3:51 [2] According to the sequence of the offerings in 6:8—7:38, the peace offering is also based on the sin offering and the trespass offering. When the problem of our sin and trespasses is solved by Christ as the sin offering and trespass offering, and when God and we are satisfied with Christ as the burnt offering and the meal offering, we can offer Christ to God as the peace offering for our mutual enjoyment in peace. See 7:37 and note 2.
Lev 3:71 lamb
A lamb signifies that the offerer enjoys Christ in His perfection and beauty, whereas a goat (v. 12) signifies that the offerer enjoys Christ not much in His perfection and beauty but in His being made sin on our behalf (2 Cor. 5:21).
Lev 3:9a fat Exo. 29:22; Lev. 9:19
Lev 3:111 burn
This signifies that the peace offering is a kind of burnt offering (1:9, 13, 17) as food to God for His satisfaction and enjoyment.
Lev 3:11a food Lev. 21:6, 8, 17, 21-22; 22:25; Num. 28:2; cf. Ezek. 44:7; Mal. 1:7
Lev 3:171a fat Lev. 7:23-25; Ezek. 44:7, 15
Not eating the fat signifies that the best part of Christ is for God’s satisfaction. Not eating the blood signifies that Christ’s blood shed for our redemption fully satisfies the requirements of God’s righteousness, holiness, and glory (see note 241 in Gen. 3). Thus, in the universe only Jesus’ blood is edible to His believers (John 6:53-56 and note 542). To eat any other blood would make Christ’s blood common (cf. Heb. 10:29 and note 3).
Lev 3:17b blood Gen. 9:4; Lev. 7:26; 17:10, 14; 19:26; Deut. 12:16, 23; 15:23; 1 Sam. 14:33; Acts 15:20, 29
Lev 4:21a sins Lev. 4:13, 22, 27; 5:15, 17; Num. 15:27-29; cf. Psa. 19:12
Or, errs, makes a mistake. The sinning without intent here signifies the sin in our fallen nature, the indwelling sin that came through Adam into mankind from Satan (Rom. 5:12), which causes us to sin unintentionally (Rom. 7:19-20). This sin, personified in Rom. 7 (see note 81 there), is the evil nature of Satan, even Satan himself, who dwells in our fallen flesh (Rom. 7:17-18a, 20, 23 and note 182). Since our flesh is one with sin (Rom. 8:3), whatever we do out of our flesh, whether good or evil, is sin. Moreover, since the flesh denotes a fallen person (Gen. 6:3; Rom. 3:20), every fallen person is sin (2 Cor. 5:21 and note 2).
Lev 4:3a anointed Exo. 29:7, 21; Lev. 8:12; 21:10-12; cf. Heb. 7:27-28
Lev 4:31 bull
The sin offering could be a young bull, a male goat, a female goat, or a female lamb (vv. 3, 14, 23, 28, 32). This signifies that the realization, presentation, and application of Christ as the sin offering may differ in degree. Cf. note 141 in ch. 1.
Lev 4:3b without Lev. 1:3; 1 Pet. 1:19
Lev 4:32 blemish
See note 13 in ch. 3. So for vv. 23, 28, and 32.
Lev 4:33 for
Or, concerning sin. So throughout the book (cf. Rom. 8:3; 2 Cor. 5:21).
Lev 4:34c sin Lev. 6:25-30; cf. Heb. 10:6
[ par. 1 2 3 ]
Lev 4:34 [1] The sin offering signifies Christ as the offering for the sin of God’s people. In the Bible sin refers to the indwelling sin in our nature, whereas sins refers to the sinful deeds, the fruit of the indwelling sin. Our sin was dealt with by Christ as our sin offering (Lev. 4; Rom. 8:3; 2 Cor. 5:21; Heb. 9:26), and our sins, our trespasses, were borne by Christ as our trespass offering (Lev. 5; Isa. 53:5a; 1 Cor. 15:3; 1 Pet. 2:24; Heb. 9:28). As the Lamb of God, Christ took away sin in its totality—the inward sin and the outward sins (Isa. 53:10; John 1:29). See notes 181 in 1 Pet. 3 and 76 in 1 John 1.
Lev 4:34 [2] Through incarnation the Word, who is God, became flesh, in the likeness of the flesh of sin, i.e., the likeness of a fallen man (John 1:1, 14 and note 142, par. 1; Rom. 8:3 and note 3). Christ was crucified in the flesh and died in the flesh (1 Pet. 3:18b). Although Christ was a fallen man only in likeness, when He was on the cross, God counted that likeness as real. Since sin, the old man, Satan, the world, and the ruler of the world are all one with the flesh, when Christ died in the flesh, sin was condemned (Rom. 8:3), the old man was crucified (Rom. 6:6), Satan was destroyed (Heb. 2:14), the world was judged, and the ruler of the world was cast out (John 12:31). Hence, through Christ’s death in the flesh all negative things were dealt with. This is the efficacy of the sin offering.
Lev 4:34 [3] The sequence of the five offerings in 1:1—6:7 is a picture of the sequence in 1 John 1. The burnt offering, the meal offering, and the peace offering bring us into fellowship with God (1 John 1:3). Through our fellowship with God, who is light (1 John 1:5), we discover that we are sinful, that we have sin inwardly and sins outwardly. Hence, after our regeneration we still need to take Christ as our sin offering, as indicated in 1 John 1:8, and as our trespass offering, as indicated in 1 John 1:9. See note 73 in 1 John 1.
Lev 4:41 lay
The laying of hands on the sin offering (vv. 4, 15, 24, 29, 33) signifies the union of the offerer with the offering (2 Cor. 5:14). See note 41 in ch. 1.
Lev 4:42 before
That the sin offering was slaughtered before Jehovah signifies that Christ as the sin offering was slaughtered before God, that He as the sin offering was recognized by God.
Lev 4:51 blood
The blood of the sin offering had four kinds of effects: (1) Some of the blood was brought into the Tent of Meeting and sprinkled seven times before Jehovah in front of the veil of the Holy of Holies (vv. 5-6, 16-17), signifying that the blood of Christ has been brought into the Holy of Holies in the heavens for our redemption (Heb. 9:12). (2) Some of the blood was put on the horns of the incense altar (vv. 7a, 18a), signifying that the redemption by Christ’s blood is effective for us to contact God in prayer (Heb. 10:19). (3) Some of the blood was put on the horns of the altar of burnt offering (vv. 25a, 30a, 34a), signifying that the blood of Christ is effective for our redemption (Eph. 1:7; 1 Pet. 1:18-19). (4) The rest of the blood was poured out at the base of the altar of burnt offering (vv. 7b, 18b, 25b, 30b, 34b), signifying that the blood of Christ was poured out at the cross for the peace in our conscience, assuring us that we are redeemed and accepted by God (Heb. 9:14).
Lev 4:6a sprinkle Lev. 1:5; 4:16-17; 5:9; 16:14; Num. 19:4; Heb. 12:24
Lev 4:7a put Lev. 4:18; 16:18; cf. Lev. 8:15; 9:9
Lev 4:7b base Exo. 29:12; Lev. 5:9; 8:15; 9:9
Lev 4:81a fat Lev. 3:3
The burning of the fat and some of the inward parts of the sin offering on the altar of burnt offering (vv. 8-10, 19, 26, 31, 35) signifies that the inward parts of Christ as the tender and sweet part are offered to God for His satisfaction that He may be willing to forgive us. It signifies further that God’s acceptance of the sin offering is based on the burnt offering. Christ’s absoluteness for God as the burnt offering qualified Him to be the sin offering. See 6:25 and note 1.
Lev 4:101 burn
For the two kinds of burning mentioned in vv. 10 and 12, see note 132 in Exo. 29.
Lev 4:111 skin
The burning of the rest of the sin offering outside the camp (vv. 11-12, 21) signifies that Christ as the sin offering suffered reproach outside the Jewish religion as a human organization (Heb. 13:11-13). The clean place where the sin offering was burned (v. 12) signifies the place where Christ as the sin offering was rejected by man and where man’s sin is cleared.
Lev 4:12a outside Exo. 29:14; Lev. 4:21; 6:11; 8:17; 9:11; 16:27
Lev 4:121 ashes
I.e., of the burnt offering (v. 10). The ashes of the burnt offering signify God’s recognition and acceptance of the offerings. The ashes are also for the offerers’ assurance and peace in their hearts concerning God’s redemption accomplished for their sin.
Lev 4:14a sin Lev. 4:3; cf. Heb. 10:6
Lev 4:151 elders
This signifies that the elders of the church may represent the church to offer Christ as its sin offering.
Lev 4:20a expiation Lev. 1:4; 4:26; Num. 15:25, 28
Lev 4:20b forgiven Lev. 4:26, 31, 35; 5:10, 13, 16, 18; 6:7
Lev 4:22a sins Lev. 4:2, 13, 27
Lev 4:23a male Lev. 9:3; 23:19; Num. 7:16; 15:24; 28:15
Lev 4:27a sins Lev. 4:2, 13; Num. 15:27
Lev 4:28a female Lev. 5:6; Num. 15:27
Lev 4:32a lamb cf. Exo. 12:3, 5; Isa. 53:7; John 1:29
Lev 4:35a forgiven Lev. 4:20, 26, 31
Lev 5:11 sins
See note 34, par. 1, in ch. 4.
Lev 5:1a adjuration 1 Kings 8:31; Prov. 29:24; cf. Matt. 26:63
Lev 5:12 does
Not to testify the truth concerning what we know exposes the fact that we are not absolute for God. To fail in this matter is to be dishonest and unfaithful, unlike our God, who is faithful and honest. This verse actually deals with lying, which involves Satan, the father of lies (John 8:44).
Lev 5:2a unclean Lev. 11:24, 28, 31, 39; Num. 19:11, 13, 16
Lev 5:21 carcass
The word carcass here signifies death. The different kinds of animals in this verse typify different kinds of people (11:1-30 and notes), and the carcasses of these animals signify that different kinds of spiritual death may spread among God’s people in the church life. Regardless of its kind, death is unclean, filthy and defiling. Death is the most hateful thing in the eyes of God (cf. 1 Cor. 15:26). According to the typology in the Old Testament, death is more defiling than sin. See note 312 in ch. 11.
Lev 5:22 swarming
Or, creeping, crawling.
Lev 5:31 man
The uncleanness of man here signifies the uncleanness of the natural man, the natural life. Everything that is discharged from the natural man and the natural life, whether good or evil, is unclean (cf. Matt. 15:17-20; 16:21-25). See notes 21 in ch. 12 and 21 in ch. 15.
Lev 5:4a swears cf. Judg. 11:31; 1 Sam. 14:24; Mark 6:23; Acts 23:12
Lev 5:41 rashly
To speak rashly before God, expressing our opinion in a hasty, careless, and reckless way, indicates that we do not live for God and do not fear God (cf. Matt. 17:24-27).
Lev 5:5a confess Lev. 16:21; 26:40; Num. 5:7; cf. 1 John 1:8-10
Lev 5:61a trespass Lev. 7:1-10
The trespass offering signifies Christ as the offering that resolves the problem of sins in our conduct. The experience of the trespass offering is the result of our enjoyment of Christ as the burnt offering, the meal offering, the peace offering, and the sin offering in our fellowship with the Triune God and in the divine light (1 John 1:3-9). See note 34, pars. 1 and 2, in ch. 4. Christ’s being the meal offering in His perfect humanity qualifies Him to be the trespass offering (see note 371 in Mark 12).
Lev 5:62 female
The trespass offering could be a female from the flock, a sheep or a goat, two turtledoves or two young pigeons, or the tenth part of an ephah of fine flour (vv. 5-7, 11). This signifies that the trespass offering for our outward sins, for which even a little fine flour is sufficient, is lighter than the sin offering, which needs a bull, or at least a lamb (4:4, 32).
Lev 5:63 sin
The trespass offering here eventually becomes the sin offering (vv. 6-8, 11-12). This reminds us that our sins issue from the sin that dwells in us. Christ’s redemption accomplished for our sin resolves the problem of sin in its two aspects—sin in our inward nature and sins in our outward conduct. See note 34, par. 1, in ch. 4.
Lev 5:71 sin
Two turtledoves or two young pigeons, one for a sin offering and the other for a burnt offering, form a trespass offering. This signifies that the source of every trespass is the inward sin in our flesh, and the reason for a trespass is our not living absolutely for God. Thus, in dealing with our trespasses, we need to deal also with the source of our sins and the reason for our sins.
Lev 5:8a And vv. 8-10: cf. Lev. 1:15-17
Lev 5:81 priest
Lit., he.
Lev 5:91 blood
The sprinkling of some of the blood of the trespass offering on the side of the altar (v. 9a; 7:2) signifies the sprinkling of Christ’s blood upon sinners (1 Pet. 1:2). The rest of the blood being drained out at the base of the altar signifies that the blood of Christ is the base of God’s forgiveness of sinners (Matt. 26:28; Eph. 1:7; Heb. 9:22).
Lev 5:9a base Lev. 4:7, 18, 25, 30, 34
Lev 5:10a forgiven Lev. 4:20, 26, 31, 35
Lev 5:11a tenth cf. Num. 5:15; Lev. 2:1
Lev 5:111 fine
The fine flour here typifies the humanity of Jesus. This indicates that we commit sins not only because we have sin in our nature and not only because we are not absolute for God (see note 71) but also because we do not have the humanity of Jesus. In His humanity Jesus has no sin in Him and is absolutely for God. The tenth part of an ephah of fine flour offered for a sin offering signifies that only a small portion of the humanity of Jesus is needed to kill the negative things within us and to supply our need.
Lev 5:112 oil
Putting no oil or frankincense on the sin offering signifies that the Holy Spirit and the fragrance of Christ’s resurrection are not involved with sin. Cf. notes 13 and 14 in ch. 2.
Lev 5:121 a
Lit., his handful.
Lev 5:122 burn
A handful of fine flour being burned on the altar upon Jehovah’s offerings by fire indicates that the fine flour of the trespass offering for the forgiveness of our sins is based on the shedding of blood on the altar (Heb. 9:22), and it signifies that the perfect Christ is our trespass offering based on the shedding of His blood on the cross (Col. 1:20).
Lev 5:131 rest
That the remainder of the fine flour for the trespass offering was the priest’s signifies that the redeeming Christ is the serving one’s food.
Lev 5:151a ram Ezra 10:19
A ram without blemish out of the flock, according to the valuation by the shekel of the sanctuary, for a trespass offering (vv. 15, 18; 6:6) signifies that the Christ who is without sin and who measures up to the divine scale is qualified to be the trespass offering for our sins committed against the holy things of God, or against God, or against man in the trespasses listed in vv. 15, 17, and 6:2-5.
Lev 5:15b shekels Exo. 30:13
Lev 5:161 restitution
Making restitution and adding to it one-fifth more, here and in 6:4-5, signifies that the one who offers the trespass offering should be righteous in material things according to the divine scale, standard, and measurement (cf. Luke 19:8).
Lev 5:16a fifth Lev. 6:5; 22:14; 27:13, 15, 27, 31; Num. 5:7; cf. 2 Sam. 12:6; Luke 19:8
Lev 5:17a know cf. Luke 12:48
Lev 6:3a found cf. Exo. 23:4; Deut. 22:1-3
Lev 6:41 restore
See note 161 in ch. 5.
Lev 6:51 he
Or, he presents his trespass offering.
Lev 6:6a ram Lev. 5:15, 18; cf. 1 Pet. 1:19
Lev 6:91 law
The laws of the offerings are the ordinances and regulations regarding the offerings, i.e., regarding the enjoyment of Christ as the offerings. Since the reality of the offerings is Christ, the laws of the offerings correspond to the law of the life of Christ, which is the law of the Spirit of life (Rom. 8:2). These laws indicate that even in the enjoyment of Christ we should not be lawless but should be regulated by the law of life (cf. 1 Cor. 9:26-27; 11:17, 27-29; Gal. 6:15-16; Phil. 3:13-16).
Lev 6:9a burnt Lev. 1:1-17; Exo. 29:38-42; Num. 28:3
Lev 6:92 hearth
The burnt offering being on the hearth signifies that anything offered as a burnt offering must be put on the place of offering to be burned. Those who offer themselves to God as a burnt offering must be on the place of burning and must be willing to become a heap of ashes.
Lev 6:93 all
All night until the morning signifies that a burnt offering should remain in the place of burning through the dark night of this age until the morning, until the Lord Jesus comes again (2 Pet. 1:19; Mal. 4:2).
Lev 6:94 kept
The continual burning of the fire on the altar (vv. 9b, 12a, 13) signifies that God as the holy fire in the universe (Heb. 12:29) is always ready to receive (burn) what is offered to Him as food, and that God’s desire to accept what is offered to Him never ceases.
Lev 6:10a linen Exo. 28:39-43; Lev. 16:4; Ezek. 44:17-18
Lev 6:101 ashes
[ par. 1 2 ]
Lev 6:101 [1] The ashes, the result of the burnt offering, are a sign of God’s acceptance of the offering. The priest’s putting on linen garments (v. 10) signifies that fineness, purity, and cleanness are needed in handling the ashes. His putting on other garments to carry the ashes outside the camp (v. 11) signifies that the handling of the ashes of the burnt offering was done in a stately manner.
Lev 6:101 [2] Ashes indicate the result of Christ’s death, which brings us to an end, i.e., to ashes (Gal. 2:20a). The putting of the ashes beside the altar toward the east (1:16), the side of the sunrise, is an allusion to resurrection. In relation to the burnt offering, the ashes are not the end, for Christ’s death brings in resurrection (Rom. 6:3-5; 2 Cor. 4:10-12; Phil. 3:10-11). God has a high regard for these ashes, for eventually the ashes will become the New Jerusalem. Our being reduced to ashes brings us into the transformation of the Triune God (Rom. 12:2; 2 Cor. 3:18). In resurrection we as ashes are transformed to become precious materials—gold, pearl, and precious stones—for the building of the New Jerusalem (Rev. 21:18-21).
Lev 6:121 morning
The priest’s burning wood on the altar every morning signifies the need of the serving one’s cooperation with God’s desire (see note 94) by adding more fuel to the holy fire to strengthen the burning for the receiving of the burnt offering as God’s food (cf. Rom. 12:11; 2 Tim. 1:6). The morning signifies a new start for the burning.
Lev 6:122 burnt
See note 51 in ch. 3. The burning of the burnt offering laid a foundation for the sweetness of the peace offering. This indicates that our offering ourselves to God as a continual burnt offering (cf. Rom. 12:1) should be laid as a foundation for our sweet fellowship with God, signified by the burning of the fat of the peace offering. The burning of both the burnt offering and the peace offering signifies that both our absoluteness for God and our enjoyment of the Triune God should be a matter of burning.
Lev 6:14a meal Lev. 2:1-16; Num. 15:4
Lev 6:141 before
Before Jehovah signifies that the meal offering is offered to God in His presence, and before the altar signifies that the meal offering is offered in relation to the redemption of Christ on the cross, the altar being a type of the cross (Heb. 13:10 and note).
Lev 6:151 And
For v. 15, see notes on 2:2.
Lev 6:16a left Lev. 2:3, 10; 10:12
Lev 6:161 Aaron
The meal offering is not common food. It is food only for the priests, i.e., only for those believers in the church life who are actual and practical priests, serving God in the priesthood of the gospel (Rom. 1:9; 15:16; 1 Pet. 2:9).
Lev 6:16b eat Ezek. 44:29; cf. 1 Cor. 9:13
Lev 6:162 without
Eating the priests’ portion of the meal offering without leaven in a holy place signifies that we enjoy Christ as the life supply for our service without sin (leaven) in a separated, sanctified realm. Since the Tent of Meeting typifies the church (see note 13 in ch. 1), eating the meal offering in the court of the Tent of Meeting signifies that Christ should be enjoyed as our life supply in the sphere of the church life.
Lev 6:171a leaven Lev. 2:11
Not baking the meal offering with leaven signifies that our laboring on Christ to partake of Him as our life supply must be without sin.
Lev 6:172 sin
The law of the meal offering refers us here to the sin offering and the trespass offering, signifying that if we would enjoy Christ as our life supply, we need to deal with the sin in our fallen nature and with the sins (trespasses) in our conduct. See note 34, par. 1, in ch. 4.
Lev 6:181 male
Those who partake of Christ as the life supply should be strong in the divine life (males) and also should be God’s serving ones, God’s priests (sons of Aaron).
Lev 6:201 day
The offering of a meal offering by Aaron and his sons on the day when Aaron was anointed signifies that the enjoyment of Christ as the life supply is related to the priestly service. Cf. note 351 in ch. 7.
Lev 6:202a tenth Exo. 16:36; Lev. 5:11
The tenth of an ephah of fine flour for a continual meal offering, half in the morning and half in the evening, signifies that the top portion, the tenth part, of the enjoyment of Christ should be for God, and that this kind of enjoyment of Christ should continue in our priestly service.
Lev 6:21a fragrance Exo. 29:25; Lev. 1:9
Lev 6:251 burnt
The slaughtering of the sin offering before Jehovah in the place where the burnt offering was slaughtered signifies (1) that Christ as our sin offering was slain before God and (2) that Christ is the sin offering for us based on His being the burnt offering. Christ must be the burnt offering for God’s satisfaction that He might be qualified to be our sin offering, and we must enjoy Christ as our burnt offering, as the One who is absolutely for God, before we can realize how sinful we are, i.e., how much we are for ourselves and not for God.
Lev 6:252 most
The sin offering being most holy signifies that Christ as our sin offering was most holy in that He dealt with sin in our nature intrinsically and entirely.
Lev 6:261 priest
That the priest who offered the sin offering ate it in a holy place, in the court of the Tent of Meeting, signifies that the one who serves sinners with Christ as their sin offering enjoys Christ as the sin offering in a separated, sanctified realm, in the sphere of the church (cf. note 162).
Lev 6:26a eat Lev. 6:16; cf. 1 Cor. 9:13
Lev 6:271 holy
This signifies that whoever touches Christ as the sin offering is separated and sanctified (holy) and will forsake sin and have his flesh dealt with, for Christ as the sin offering has dealt with sin and our sinful flesh on the cross (Rom. 8:3).
Lev 6:272a wash cf. Exo. 30:18-21; Lev. 16:4; Heb. 6:2
This signifies that the daily walk (signified by the garment—Isa. 64:6a) of the one who has received redemption through the blood of Christ as the sin offering should be dealt with in a separated, sanctified realm (cf. Eph. 4:22-24). We should have regard for the blood of Christ and should never consider it common (cf. Heb. 10:29).
Lev 6:28a earthen Lev. 11:33; 15:12
Lev 6:281 broken
This signifies that the natural life of the one who, as an earthen vessel (cf. 2 Cor. 4:7), has a relationship with Christ as the sin offering should be broken.
Lev 6:282 scoured
This signifies that the one who has been enlightened and judged by the Spirit (likened to a bronze mirror—cf. note 182 in Exo. 30) to be regenerated needs not to be broken but to be dealt with by being scoured and rinsed (1 Cor. 6:11; Titus 3:5).
Lev 6:291 male
This signifies that all the stronger ones (males) can enjoy Christ as the most holy sin offering in ministering Christ as the sin offering to sinners.
Lev 6:301 expiation
The expiation mentioned here was made in the Holy of Holies (16:27), where God was. This verse signifies that Christ as the sin offering that dealt with our sin and with our sinful nature on the cross to accomplish God’s redemption for us is wholly for God’s enjoyment, and we have no share in it. However, in our ministering Christ as the sin offering to sinners, we can share in Him (v. 26). Concerning Christ as the sin offering, both God and the serving priests have a portion, the best portion being for God’s enjoyment.
Lev 7:1a trespass Lev. 5:1–6:7; 14:12-13
Lev 7:11 holy
That the trespass offering (like the meal offering and the sin offering—6:17, 25) was most holy signifies that Christ as our trespass offering is most holy in dealing with the sins in our conduct. Since the trespass offering refers us to the sin offering, reminding us that sin is in our flesh (1 John 1:7-8), and to the burnt offering, reminding us that we commit sins because we are not absolute for God (see note 71 in ch. 5), we must not take it in a light way; rather, we must apply Christ as our trespass offering in a holy way.
Lev 7:21 place
The trespass offering being slaughtered where the burnt offering was slaughtered indicates that the trespass offering is based on the burnt offering, and it signifies that Christ is the trespass offering for us based on His being the burnt offering. Christ’s being absolute for God is the base for His being both our sin offering (6:25) and our trespass offering. This reminds us and strengthens us, when we take Christ as our trespass offering, to take Him also as our burnt offering so that in Him, with Him, and through Him we may be absolute for God.
Lev 7:22 blood
Cf. note 91 in ch. 5.
Lev 7:31a fat Exo. 29:13; Lev. 3:3, 9, 14; 4:8
See note 81 in ch. 4. Cf. v. 7a.
Lev 7:4a kidneys Lev. 3:4, 10, 15; 4:9
Lev 7:61 male
Cf. v. 7 and notes 261 and 291 in ch. 6.
Lev 7:6a eat Lev. 6:18, 29; cf. 1 Cor. 10:18
Lev 7:71 one
This signifies that sin and trespasses (sins) are of the same category. All are sin in its totality. See note 34, par. 1, in ch. 4.
Lev 7:72a priest Ezek. 44:29
Cf. 6:26 and note.
Lev 7:81a skin Gen. 3:21; cf. Lev. 4:11-12; Exo. 29:14; Num. 19:5
This signifies that Christ’s outward expression of beauty (the skin) is ascribed to the serving one who offers Christ as the burnt offering. It signifies further that the one who ministers Christ as the burnt offering shares and enjoys Christ’s covering, protection, and preserving power.
Lev 7:91 priest
This signifies that the one who ministers Christ as the suffering One partakes of and enjoys such a Christ. See note 41 in ch. 2.
Lev 7:111 Jehovah
See note 31 in ch. 3.
Lev 7:121 sacrifice
The presenting of the different kinds of meal offerings with the peace offering for thanksgiving signifies that the Christ who is the meal offering in our enjoyment of Him in His conduct is our peace offering, crucified with the shedding of His blood on the cross (Col. 1:20), in our thanksgiving to God. For the significance of the items of the meal offering, see notes on ch. 2.
Lev 7:12a unleavened Lev. 2:4; Num. 6:15
Lev 7:131a leavened Lev. 23:17; Amos 4:5
The offering of the peace offering for thanksgiving with leavened bread signifies that the offerer, although he enjoys Christ as the One who is without sin, still has sin and is therefore in a weak condition. For this reason, the peace offering for thanksgiving is the weakest kind of peace offering.
Lev 7:141 it
I.e., from the meal offering. This signifies (1) that Christ as the meal offering in all His aspects is offered to God as the One in ascension (a heave offering) and (2) that such a Christ is partaken of and enjoyed as food by the one who ministers Christ as the peace offering.
Lev 7:14a heave Exo. 29:27-28; Num. 18:8, 11, 19
Lev 7:15a sacrifice Lev. 22:29-30
Lev 7:151 not
This signifies that the maintaining power of the peace offering for thanksgiving is rather small, that it has to be fully enjoyed on the day it is offered, and that our experience and enjoyment of Christ in this aspect should be fresh daily. The peace offering for a vow or a freewill offering (v. 16) signifies a stronger enjoyment of Christ that can last longer.
Lev 7:16a But vv. 16-18: Lev. 19:6-8
Lev 7:181 abomination
This signifies that our enjoyment of Christ in its oldness is abhorrent to God and is not right with Him.
Lev 7:191 unclean
This signifies that the enjoyment of Christ as our peace should be kept from all uncleanness and also that Christ as the peace offering should be eaten by a clean person (1 Cor. 11:28).
Lev 7:201 cut
The word in vv. 20-21 signifies that the unclean person who partakes of Christ as His peace, as at the Lord’s table (1 Cor. 10:16-17), shall be put aside from the fellowship of the enjoyment of Christ. Such a sinful person should be removed from the fellowship at the Lord’s table (cf. 1 Cor. 5:13b).
Lev 7:231a fat Lev. 3:16-17
This signifies that when we practice our priestly service, we should be concerned about God’s food and should not eat the fat, which is God’s portion (3:3-5). See note 251.
Lev 7:241a you Lev. 22:8; Ezek. 44:31
This signifies that the dirtiness of death spoils the significance of God’s enjoyment of Christ. God hates death and does not want to look upon anything related to it.
Lev 7:251 fat
This signifies that we who enjoy Christ as our peace offering should keep the excellent part of the person of Christ (the fat) for God that we might not be put aside from the fellowship of the enjoyment of Christ (at the Lord’s table).
Lev 7:261 blood
See note 171 in ch. 3. Anyone who regards the blood of Jesus as a common thing will be put aside from the fellowship of the enjoyment of Christ (v. 27).
Lev 7:291 Speak
The word in vv. 29-34 signifies that we who take Christ as our peace offering should offer the excellent part of Christ (the fat) to God for His satisfaction, the loving part of Christ in His resurrection (the breast as a wave offering) and the strong part of Christ in His ascension (the right thigh as a heave offering) being for the serving ones’ enjoyment. In our enjoyment of Christ as the peace offering, God has allotted the loving capacity and the strengthening power of Christ to us, the New Testament priests (1 Pet. 2:5, 9; Rev. 1:5-6; 5:10), as our eternal portion for our enjoyment in serving God. See notes 261 through 281 in Exo. 29.
Lev 7:301a wave Exo. 29:24, 26; Lev. 9:21
See note 241 in Exo. 29.
Lev 7:31a breast Lev. 7:34; Num. 6:20; 18:18
Lev 7:351a anointing cf. Exo. 40:13-15; Lev. 8:12
This signifies that God’s allotting of Christ’s loving capacity and strengthening power to us is related to God’s anointing us for our priesthood. By such an allotment we can love God and stand to serve Him as priests.
Lev 7:37a law Lev. 6:9, 14, 25; 7:1, 11
Lev 7:371 consecration
Lit., filling (of hands). So also throughout the book, unless otherwise noted. The consecration here is not a sixth offering; rather, the five offerings are for the consecration of Aaron and his sons to serve God as priests (cf. Exo. 29 and notes). At the time of consecration God assigned these offerings, in different aspects, for the priests’ enjoyment. The word in vv. 37-38 signifies that our consecration for the priesthood must be with the all-inclusive Christ as all the five offerings and according to their regulations.
Lev 7:372 peace
The sequence of the five offerings in 1:1—6:7 is according to our practical experience (see notes 11 and 51 in ch. 3 and note 34, par. 3, in ch. 4), whereas the sequence in 6:8—7:38 is according to the total picture of God’s economy. In God’s heart and in His desire God would have Christ to be four kinds of offerings to us—the burnt offering, the meal offering, the sin offering, and the trespass offering—that we may enjoy Christ as peace with God in every way. Christ’s being these four offerings consummates in peace between God and God’s people, and this peace is simply Christ Himself (Eph. 2:14). Eventually, the enjoyment of Christ as all the offerings, issuing in the peace offering, will consummate in the New Jerusalem as the ultimate peace offering (Jerusalem means the foundation of peace), in which we will enjoy the Triune God as peace (Phil. 4:7, 9) for eternity. Thus, the ordinances concerning the offerings are a record of the totality of God’s economy.
Lev 8:21a Aaron Exo. 29:1
The record in this chapter of the consecration of Aaron and his sons indicates that the offerings in chs. 1—7 are for the consecration, or ordination, of the priests. Whatever Christ is to us and does for us, as typified by the offerings, is to constitute us priests (1 Pet. 2:5, 9; Rev. 1:6; 5:10). This constitution of Christ in us through our enjoyment of Him as the offerings is the divine ordination. Cf. Exo. 29 and notes.
Lev 8:2c anointing Exo. 30:23-25
Lev 8:31 entrance
The consecration of Aaron and his sons at the entrance of the Tent of Meeting signifies that our consecration for the priesthood is not only before God but also for the church.
Lev 8:61 washed
This signifies that for our consecration for the priesthood, we need to be washed by the Spirit (1 Cor. 6:11).
Lev 8:7a And vv. 7-9: Exo. 29:5-6
Lev 8:71 put
The clothing of Aaron with the high priest’s garments (vv. 7-9) signifies that Christ as our High Priest is adorned with all the excellencies of His divine attributes and human virtues. See notes on Exo. 28.
Lev 8:8a Urim Exo. 28:30
Lev 8:9a golden Exo. 28:36-37
Lev 8:101a anointed vv. 10-11: Exo. 30:26-29
[ par. 1 2 ]
Lev 8:101 [1] Moses’ anointing of the tabernacle, the altar, and the laver, with all their utensils, to sanctify them (vv. 10-11) signifies that Christ and the church (the tabernacle), the cross (the altar), and the washing of the Spirit (the laver) are related to the New Testament priesthood for the priests’ sanctification. See notes 92 in Exo. 25, 11 in Exo. 27, and 181 in Exo. 30.
Lev 8:101 [2] The anointing brings the Triune God compounded with Christ’s humanity, human living, death, resurrection, and ascension to the priests and to the church life. This indicates strongly that the anointing of the priesthood is to make God one with us, for the anointing signifies that whatever God is, is doing, and will do are ours (see notes 251 and 261 in Exo. 30). In the consecration of the priests the sin offering and the burnt offering immediately followed the anointing (vv. 14-21). These offerings remind us of who and what we are, and of what we should be and yet are not. See notes 141 and 181.
Lev 8:102 sanctified
God’s ordaining us to be priests is a matter of sanctification, a matter of being separated, of being made holy (Exo. 29:1 and note 1).
Lev 8:12a anointing Exo. 30:30; Lev. 21:10, 12; cf. Psa. 133:2; Luke 4:18
Lev 8:121 Aaron’s
This signifies that Christ as our High Priest, typified here by Aaron, was anointed by God for His sanctification (Luke 4:18; Heb. 1:9; cf. Psa. 133:2).
Lev 8:131 clothed
Moses’ clothing the sons of Aaron with priestly garments signifies that the believers as New Testament priests are adorned with Christ’s divine attributes mingled with His human virtues (Exo. 28:2 and notes). Our outward expression should be Christ’s divine attributes expressed in human virtues. See note 41 in John 13.
Lev 8:14a And vv. 14-17: Exo. 29:10-14; cf. Lev. 4:3-4, 7-8
Lev 8:141 bull
The bull of the sin offering signifies the stronger and richer Christ as our sin offering to deal with the flesh, the old man, indwelling sin, Satan, the world, and the ruler of the world, for the assuming of our New Testament priesthood (see note 34, par. 3, in ch. 4). This reminds us that in ourselves we are a constitution of all the aforementioned negative things and need to offer Christ daily as our sin offering for our priesthood (see note 361 in Exo. 29).
Lev 8:142 sin
For the details of the offering of the sin offering in vv. 14-17, see notes on 4:4-12.
Lev 8:18a And vv. 18-21: Exo. 29:15-18
Lev 8:181 ram
The ram of the burnt offering signifies the strong Christ as our burnt offering for the assuming of our New Testament priesthood. This offering reminds us that as serving ones we must be absolute for God, yet we are not. Thus, we need to take Christ daily as our burnt offering for our priestly service (6:12).
Lev 8:182 burnt
For the details concerning the offering of the burnt offering in vv. 18-21, see notes on 1:4-9.
Lev 8:22a And vv. 22-29: Exo. 29:19-26
Lev 8:221 ram
This ram signifies the strong Christ for our consecration in the assuming of our priesthood. For details concerning the offering of the ram of consecration in vv. 22-32, see Exo. 29:19-34 and notes.
Lev 8:23a lobe Lev. 14:14-17
Lev 8:231 ear
See note 201 in Exo. 29.
Lev 8:30a And Exo. 29:21; 30:30; Num. 3:3
Lev 8:301 anointing
See note 211, par. 1, in Exo. 29.
Lev 8:31a Boil vv. 31-32: Exo. 29:31-32
Lev 8:331a seven Ezek. 43:25-26; Exo. 29:35
The consecrating priests remaining at the entrance of the Tent of Meeting for seven days for their expiation (vv. 33-36) signifies that our assuming of the New Testament priesthood should be thorough and complete (signified by the seven days) for our propitiation (see note 11 in ch. 16) at our entering the church life.
Lev 8:33b consecration Exo. 28:41
Lev 8:332 seven
The process of consecrating Aaron and his sons was repeated for seven days, signifying that we need to remember all the things involved in our consecration and ordination as New Testament priests.
Lev 8:351 die
The solemnity of the consecration and ordination of the priests is indicated here. This warns us that we should not enter into the New Testament priesthood and into the enjoyment of Christ in a careless way (cf. 1 Cor. 11:27-29).
Lev 9:11a eighth Ezek. 43:26-27
The eighth day, the first day of a new week, signifies resurrection (Mark 16:9a). That Moses initiated the priestly service on the eighth day indicates that all the priestly service must be in resurrection, i.e., in Christ as the life-giving Spirit (1 Cor. 15:45b), who is the reality of resurrection (John 11:25).
Lev 9:21 yourself
[ par. 1 2 ]
Lev 9:21 [1] Aaron’s offering the sin offering and the burnt offering to make expiation for himself first (v. 7) signifies that he, as a sinful person, needed to take Christ as his sin offering and burnt offering so that his situation with God might be appeased and he might serve God as a priest. See notes 141 and 181 in ch. 8.
Lev 9:21 [2] Aaron’s preparing the sin offering and the burnt offering also typifies Christ’s offering Himself as a sin offering for the redemption of God’s people and as a burnt offering for God’s people to be God’s satisfaction (Heb. 9:14; 10:5-10). Moreover, it signifies that whatever Christ as our High Priest did, He did for us, that we might be redeemed from sin and made God’s satisfaction. By our being one with Christ in His death, we are redeemed in Him (Eph. 1:7), and by Christ’s being one with us in His resurrection, He lives in us that we may live Him for God’s satisfaction (Gal. 2:20; Phil. 1:20-21a).
Lev 9:2a sin cf. Exo. 29:1, 14; Lev. 4:3
Lev 9:4a meal Lev. 2:1, 4; 9:17
Lev 9:7a sin Lev. 4:3, 20; Heb. 5:1-3
Lev 9:7b yourself Lev. 4:3; 9:2; 16:6, 11, 17, 24; Heb. 7:27; 9:7
Lev 9:9a horns Lev. 4:7, 18; 8:15
Lev 9:11a flesh Lev. 4:11-12; 8:17
Lev 9:12a Then vv. 12-14: Lev. 1:5-9
Lev 9:151 people’s
Aaron’s offering of the sin offering, the burnt offering, and the meal offering for the people (vv. 15-17) signifies that Christ offered Himself as our sin offering to deal with our sin, as our burnt offering to satisfy God, and as our meal offering to be God’s food and also our food.
Lev 9:15a offered Heb. 2:17; 5:3; 7:27; 9:7
Lev 9:17a meal Lev. 2:1-2; 9:4
Lev 9:181a peace Lev. 3:1, 6, 9
Aaron’s offering of the peace offering for the people (vv. 18-21) signifies that Christ offered Himself as our peace offering that we and God may enjoy Him as peace. When we apply Christ as our sin offering (including the trespass offering), burnt offering, and meal offering (vv. 15-17), we enter into peace, which is Christ Himself (Eph. 2:14). We enjoy this peace primarily at the Lord’s table (see note 11 in ch. 3).
Lev 9:21a wave Exo. 29:24, 26; Lev. 7:30-34
Lev 9:221a blessed cf. Num. 6:23-27; Deut. 21:5
Aaron’s blessing of the people and then coming down from offering the offerings signifies that Christ as our High Priest, after His crucifixion, blessed us in His resurrection (Luke 24:50). The Lord’s presence with us in His resurrection is His blessing (Matt. 28:20). This blessing comes to us through our applying Him as all the offerings.
Lev 9:231 blessed
Moses and Aaron’s entering into the Tent of Meeting and coming out to bless the people signifies that Christ as our Prince (Moses) and High Priest (Aaron) entered into the heavens to be our kingly Priest (Acts 5:31; Heb. 4:14; 7:1) and will come out of heaven to bless us. For the Jews, the blessing of Moses and Aaron is still in effect and will continue until the entire house of Israel repents and turns to the Savior at His second coming (Zech. 12:10; Rom. 11:26; Rev. 1:7).
Lev 9:232a appeared Lev. 9:6; cf. Num. 14:10; 16:19, 42; 20:6
The appearing of God (God’s presence) and of God’s glory (God’s expression) (vv. 4b, 6b) is the issue of our priestly service in the enjoyment of Christ as all the offerings with God according to God’s regulations.
Lev 9:241a fire Judg. 6:21; 13:19-20; 1 Kings 18:38; 1 Chron. 21:26; 2 Chron. 7:1
The fire signifies that God’s holiness as a consuming fire (Heb. 12:29) accepts our offerings by burning. The consuming fire of suffering always follows God’s blessing (v. 23), as a sign that God has accepted what we have offered to Him in Christ and with Christ (cf. Acts 7:55-59; 2 Tim. 4:6). Cf. 10:1-2 and note 21.
Lev 10:11 Nadab
The negative situation involving Nadab and Abihu, Aaron’s sons, took place not long after, and probably at the end of, the day of glory and blessing described in 9:22-24.
Lev 10:12 strange
The strange fire offered by Nadab and Abihu was common fire, not holy fire. It was not fire from the altar (16:12), which came forth from God, from heaven (9:24), but fire from man, from the earth, with no base of expiation. Strange fire signifies man’s natural enthusiasm, natural affection, natural strength, and natural ability offered to God. Nadab and Abihu did something for God, but they did it in a natural way. Hence, God judged this offering by consuming the two priests (v. 2). This is a strong warning showing us that in touching the divine things we need to apply the cross to our natural life. Otherwise, our careless touching of the holy things of God will bring in spiritual deadness, and may even result in physical death (Acts 5:1-11; 1 Cor. 11:27-32; 1 John 5:16), as a judgment from the holy God. See notes 72 in 2 Sam. 6 and 291 in Heb. 12.
Lev 10:21a fire Num. 16:35; cf. Lev. 9:24
This fire was the opposite of common fire. It was from God, not from man, and it was from the heavens, not from the earth. Furthermore, it was for judgment, not for acceptance (cf. 9:24).
Lev 10:3a In Exo. 19:22; 29:43-44
Lev 10:31 sanctified
On God’s side the fire of His judgment (v. 2) also sanctifies Him in His serving ones who come near to Him and glorifies Him before His people.
Lev 10:41 outside
This signifies that the deadness of unholiness should be kept away from the sphere of God’s holiness and also from the community, the fellowship, of God’s people.
Lev 10:61 dishevel
This signifies that even God’s judgment of death upon the relatives should not be an excuse for His serving ones to be disorderly in their subjection to the headship of Christ (cf. 1 Cor. 11:10, 15) and to break the perfection of their conduct (cf. notes 21 and 22 in Exo. 28), that they might not suffer deadness in their spiritual life and cause God to be unhappy with His people.
Lev 10:62 weep
This signifies that the whole body of God’s people should grieve over the judgment of God upon the unholiness of His serving ones.
Lev 10:7a anointing Lev. 8:30; 21:12
Lev 10:91 Drink
This charge indicates that the reason Nadab and Abihu acted carelessly and without fear in offering strange fire to God might have been that they were drunk with wine or strong drink. The charge in vv. 9-11 signifies that God’s serving ones, in coming into the church life, should not drink anything of the worldly enjoyment, of the fleshly interest, and of the natural excitement that they might not suffer spiritual deadness but be able to make a distinction between the holy and the common and between the unclean and the clean, and be able to teach God’s people His regulations.
Lev 10:9a wine Num. 6:3; Ezek. 44:21; Luke 1:15; cf. 1 Tim. 3:3, 8
Lev 10:121 meal
[ par. 1 2 ]
Lev 10:121 [1] The eating of the remainder of the meal offering, as the priests’ portion, unleavened in a holy place beside the altar (vv. 12-13) signifies that after God has enjoyed His portion (2:2, 9), the remaining part of Christ in His humanity as our meal offering is for us, the New Testament priests, to enjoy as our portion without sin (unleavened), in a holy place (in God’s presence), and beside the cross (the altar).
Lev 10:121 [2] The judgment of God on Aaron’s two sons did not terminate God’s mercy on His people. The giving of the meal offering to Aaron and his two sons immediately after God’s disciplinary judgment and correction in vv. 1-11 was a further expression of God’s mercy and grace.
Lev 10:12a remains Lev. 2:3, 10
Lev 10:13a your Lev. 2:3; 6:16; Num. 18:9-10
Lev 10:141 breast
See note 291 in ch. 7.
Lev 10:16a goat Lev. 9:15
Lev 10:17a eaten Lev. 6:26
Lev 10:171 bear
The priests’ partaking of the sin offering to bear the iniquity of the people signifies that we, the New Testament priests, partake of Christ as the believers’ sin offering in the sense of participating in Christ’s life, the life that bears others’ sins, as our life supply that we may be able to bear the problems of God’s people. The rich enjoyment of Christ as our sin offering in the church life enables us to minister Christ to the believers as the life that deals with sin, that they may deal with their sins to restore their broken fellowship with God (cf. Gal. 6:1-2; Eph. 4:2).
Lev 10:172 expiation
See note 11 in ch. 16.
Lev 10:18a blood Lev. 6:30
Lev 10:191 eaten
[ par. 1 2 ]
Lev 10:191 [1] Due to their weakness concerning God’s judgment on Nadab and Abihu, Aaron and his sons were not fit to eat the sin offering (vv. 16-17, 19-20). This signifies that if we are weak in accepting God’s judgment on the serving ones who are intimate and close to us, we will not be able to partake of Christ as our sin offering in the way of taking His sinless life as our life supply so that we can minister Him to the believers as the life that deals with their sin.
Lev 10:191 [2] On the one hand, Aaron and his sons were weak concerning God’s judgment; on the other hand, Aaron had a proper consideration, for he and his sons were sorrowful and unhappy, and eating the sin offering under such circumstances would not have been pleasing to the Lord. Aaron’s response pleased Moses, who represented God (v. 20). Aaron and his sons had not followed the divine regulation in a legal way, not because of disobedience but because of a positive consideration of their circumstances. This incident indicates that with respect to keeping the regulations made by God, in God’s mercy there is a margin for consideration. What Aaron and his sons did was seemingly against God’s regulation, but actually it was something done in wisdom.
Lev 11:11 Then
The section of this book from chs. 11—27 concerns the living of God’s people, a living that is holy, clean, and full of rejoicing. See note 11 in ch. 1.
Lev 11:21a eat vv. 2-20: Deut. 14:3-19; cf. Matt. 15:11; Mark 7:15, 18; Acts 10:12-15; 11:6-9; Rom. 14:14; 1 Cor. 8:8; Col. 2:16; Heb. 9:10
To eat is to contact things outside of us and to receive them into us, with the result that they eventually become our inner constitution. In this chapter all the animals signify different kinds of people, and eating signifies our contacting of people (cf. Acts 10:9b-14, 27-29). For God’s people to live a holy life as required by the holy God, they must be careful about the kind of people they contact (cf. vv. 46-47; 1 Cor. 15:33; 2 Cor. 6:14-18).
Lev 11:31 has
Lit., divides the hoof, that is, splits the split of its hoofs (cf. vv. 7, 26). Animals that divide the hoof and chew the cud (v. 3; cf. vv. 4-8, 26-28) signify persons who have discernment in their activities (Phil. 1:9-10) and who receive the word of God with much reconsideration (see note 151 in Psa. 119).
Lev 11:7a pig Matt. 7:6; Luke 8:33
Lev 11:91 fins
In the Bible the sea signifies the fallen, corrupted world (Dan. 7:3, 17; Rev. 17:15). Fins help fish to move, to act, in water according to their wishes, and scales protect the fish and keep those fish that live in the sea from being salted. Hence, aquatic animals that have fins and scales (vv. 9-12) signify persons who can move and act freely in the world and at the same time resist its influence.
Lev 11:131 birds
Birds that have wings for flying and that eat seeds of life as their food supply signify persons who can live and move in a life that is away from and above the world and who take things of life as their life supply. The unclean birds mentioned in vv. 13-19, which do not feed on seeds but feed on carcasses, signify persons who feed on the things of death. See note 71 in Gen. 8.
Lev 11:13a vulture cf. Matt. 24:28; Luke 17:37
Lev 11:15a raven Gen. 8:7; Luke 12:24
Lev 11:201 flying
Lit., winged swarming things. So also in vv. 21 and 23.
Lev 11:211 legs
Insects that have wings and have legs above their feet for leaping on the ground (vv. 21-22, cf. vv. 23-25) signify persons who can live and move in a life that is above the world and who can keep themselves from the world.
Lev 11:22a locust Exo. 10:4; Joel 1:4; cf. Matt. 3:4; Mark 1:6
Lev 11:251 wash
A person defiled by the carcass of an animal had to wash his clothes (vv. 25, 28a, 40), signifying that our conduct in our daily life (signified by clothing—Isa. 64:6a) should be washed from the defilement of death.
Lev 11:291 swarming
Or, crawling things that crawl. So also in vv. 41-43 (cf. vv. 31, 44, 46). All the creatures that crawl on the earth were unclean (vv. 41-44). Creatures that go on their stomach or on all fours or have many feet (v. 42) signify Satan with all the evil spirits and demons, persons who are filled with Satan, who contact evil spirits and demons, and persons who live in the world and cleave to the world, being unable to sever themselves from the world (cf. Gen. 3:14; Rev. 12:9; Luke 10:19 and note 2).
Lev 11:311 dead
In this chapter the word carcass (or carcasses) is used thirteen times, and dead (or dies) is used three times. All dead things are unclean (vv. 8, 11, 24, 27, 31-40). Uncleanness, therefore, is synonymous with death. The mentioning of death in relation to diet indicates that our diet, our eating, is a matter of life and death. Life is of the tree of life, and death is of the tree of the knowledge of good and evil (Gen. 2:9, 17 and notes). Death is abominable to God. Therefore, in order to live a holy life, we need to abstain from death, i.e., spiritual death.
Lev 11:312 until
According to the Bible, death is more defiling and abominable than sin. Through the trespass offering any sin could be forgiven immediately (ch. 5), but a person who touched the carcass of any animal was unclean until the evening (vv. 24-25, 27b-28a, 31b-32, 39-40). Our sins are forgiven by the Lord immediately after we confess them to Him (1 John 1:9), but a certain period of time must pass before we can be cleansed from the defilement of spiritual death. A person who touched the carcass of a man was unclean for seven days (Num. 19:11, 13), indicating that in the eyes of God, fallen human beings are the most defiling element (cf. Matt. 15:17-20).
Lev 11:321 water
Anything upon which the carcass of any animal fell was unclean and had to be put into water, signifying that the defilement of death should be washed away by the cleansing of the Spirit of life (signified here by water—John 7:38-39).
Lev 11:331 vessel
Lit., it. An earthen vessel signifies the natural, created man (Rom. 9:21, 23; 2 Cor. 4:7). The carcass of any animal falling into an earthen vessel or upon an oven or stove made it unclean, and that vessel or that oven or stove had to be broken (vv. 33, 35). This signifies that our natural man, our being, our self, that has been defiled in our daily life needs to be broken by the cross of Christ (cf. Luke 9:23).
Lev 11:341 food
Any food upon which water came from a vessel that had been defiled by a carcass, and any drink in such a vessel, were unclean, signifying that a person (signified by the food or the drink) who is touched by the earthly (worldly) flow or mixed with it in his daily life is easily affected by the defilement of death.
Lev 11:361 spring
A spring or a cistern collecting water remained clean, signifying that anything that has the flow of living water, which washes away the defilement of death at any time, remains clean. The spring of living water signifies the Spirit (John 4:14; 7:38-39), and the cistern of living water signifies Christ, who holds the living water (John 4:10; 7:37). As long as we have the spring and the cistern, the Spirit and Christ, in our daily life, we shall remain clean.
Lev 11:371 seed
The seed for sowing remained clean, signifying that anything that is living and possesses life that has the strength to resist defilement remains clean. The seed here typifies Christ as the seed of life (see note 31 in Mark 4).
Lev 11:44a be Exo. 19:6; Lev. 19:2; 20:7, 26; 1 Thes. 4:7; 1 Pet. 1:16; Rev. 15:4
Lev 11:44b I Lev. 21:8; Rev. 15:4
Lev 11:45a you cf. Heb. 12:10
Lev 11:471 clean
The matter of eating involves cleanness, the reality of which is Christ, who is our content, life supply, and spiritual food (John 6:35, 57). All the clean living creatures are types of Christ. Only Christ is able to keep us holy, as God is holy (v. 45b). Only Christ and that which is out of Christ are clean for our food supply. This only is what we should contact, eat, and receive.
Lev 12:21 woman
In figure the woman represents all mankind (see note 21 in Gen. 3). Thus, the uncleanness within the woman signifies the uncleanness within all mankind. Since the source is unclean, whatever is born of the source must also be unclean. All mankind was born in uncleanness (Psa. 51:5) and consequently lives in uncleanness (Eph. 2:1-3; 4:17-19). In ch. 11 the uncleanness is outside of man, but in this chapter the uncleanness is within man (cf. Matt. 15:17-20; Rom. 5:19a).
Lev 12:22 seven
The uncleanness of the male’s birth is for seven days, but that of the female’s is for two weeks (vv. 2, 5a), signifying that the male (representing the strong ones) is fully (signified by the seven days) unclean in spite of his strength, and that the female (representing the weak ones—1 Pet. 3:7) is doubly (signified by the two weeks) unclean in her weakness.
Lev 12:31 eighth
Verses 3 and 6 reveal the way to deal with the uncleanness in human birth. In this verse the eighth day, the beginning of a new week, refers to Christ’s resurrection (Matt. 28:1; John 20:1), and circumcision, the cutting off of the flesh, refers to the terminating of the old man in Christ’s crucifixion (Rom. 6:6; Gal. 2:20a). The circumcising of the male on the eighth day after his birth signifies that the flesh of the unclean person (i.e., the entire person—Rom. 3:20) should be cut off, terminated, through the death of Christ that he might be brought into the resurrection of Christ not only to be cleansed but also to have a new beginning of life (Col. 2:11-12). See notes 101 and 121 in Gen. 17.
Lev 12:31a circumcised Gen. 17:12; Luke 1:59; 2:21; John 7:22; Acts 15:1
See note 31.
Lev 12:41 thirty-three
After the birth of a male, the woman was to remain in the blood of her purifying thirty-three days, and after the birth of a female, sixty-six days (v. 5b). In the case of the male the total number of days for purifying was forty (seven plus thirty-three), and in the case of the female the total number of days was eighty (fourteen plus sixty-six). In the Bible the number forty denotes a period of testing (Deut. 9:9; 1 Kings 19:8). Because the birth of a human being is altogether unclean, it must be tested for cleanness. The uncleanness of a female’s birth should be doubly tested for cleanness.
Lev 12:42 sanctified
During the test of the uncleanness, the woman’s not being allowed to touch any sanctified thing or to enter into the sanctuary signifies that man is not allowed to touch the things concerning God or go into the presence of God until his uncleanness is dealt with (see notes 31 and 61).
Lev 12:6b lamb Lev. 1:10-13; cf. Gen. 22:7; Num. 6:14
Lev 12:61 burnt
After the completion of the test of the uncleanness, a burnt offering and a sin offering were to be offered (vv. 6-8), signifying that after our uncleanness by birth is fully dealt with through Christ’s death and resurrection (v. 3 and note), we need Christ further to be our burnt offering for our not being for God and to be our sin offering for our sin (Heb. 10:5-7), that Christ may be our life and our living that is absolute for God and that He may deal with the sin that is still in our flesh as we live on earth (1 John 1:7—2:2).
Lev 13:21a swelling Lev. 14:56
[ par. 1 2 ]
Lev 13:21 [1] Leprosy signifies the serious sin issuing from within man, such as willful sin, presumptuous sin, and opposing God with determination. As seen in the cases of Miriam (Num. 12:1-10), Gehazi (2 Kings 5:20-27), and Uzziah (2 Chron. 26:16-21), leprosy issues from rebellion against God’s authority, against God’s deputy authority, against God’s regulation, and against God’s economy. In the biblical sense, sin is rebellion (1 John 3:4 and note 2). Thus, leprosy signifies sin. The first case of sin in the Bible was Satan’s rebellion against God (Ezek. 28:13-18; Isa. 14:12-15). Hence, sin as rebellion was invented, inaugurated, by the rebellious archangel Lucifer. Eventually, this sin, this leprosy, entered into mankind through Adam (Rom. 5:12, 19a; 7:20), and having entered into man, it issues from within man as many kinds of sins, i.e., many manifestations of rebellion. Hence, a leper represents the fallen descendants of Adam, all of whom are lepers. See note 21 in Matt. 8.
Lev 13:21 [2] As signs of leprosy, a swelling, eruption, or a bright spot on the skin of one’s flesh signifies man’s outward expressions in unruliness, in friction with others, and in pride and self-exaltation.
Lev 13:22 body
Lit., flesh. So throughout this chapter.
Lev 13:21b leprosy Num. 12:10, 14-15; 2 Chron. 26:21; Matt. 8:2
See note 21.
Lev 13:23 Aaron
Being brought to the priest, being examined by him, and being shut up (isolated) for seven days (vv. 2c-28) signify being brought, on the one hand, to the Lord and, on the other hand, to one who serves God, being examined by them, and being kept from contact with others for a complete course of time.
Lev 13:31a white Exo. 4:6; Num. 12:10; 2 Kings 5:27
The hair turning white signifies that the strength for behavior, the strength to live a normal life, is deteriorating. In contrast, black hair signifies that one is strong in the spirit to live a proper Christian life through one’s submission to God (S.S. 5:11 and note; cf. Rev. 1:14 and note 1).
Lev 13:32 deeper
The infection being deeper than the skin signifies that one’s wrong behavior is covered and is not confessed. The infection not being deeper than the skin and the hair in it not having turned white (v. 4) signifies that one’s wrong behavior is confessed, not covered, and that his strength for behavior has not deteriorated.
Lev 13:61 faded
The infection having faded and having not spread in the skin signifies that one’s weakness has been swallowed up by life through Christ’s recovery work in him with grace. Such a person has been healed, recovered.
Lev 13:101 raw
The appearing of white hair and living raw flesh signifies that the old sin has come back again through the weakening of the strength for behavior.
Lev 13:121 covers
The condition in vv. 12-13 signifies that one who is full of sin and who is willing to confess all his sin before God is forgiven and cleansed (1 John 1:9).
Lev 13:141 raw
This signifies that the old sin has come back again. However, the raw flesh turning white again and the leper being pronounced clean (vv. 16-17) signifies that if the repeated sin is confessed, it will be forgiven and cleansed (1 John 1:9).
Lev 13:181 boil
Leprosy breaking out in a boil that has healed (vv. 18-20) signifies that one becomes weak (the hair turning white) in his outward living after being saved and has new weak points manifested in his conduct.
Lev 13:241 flesh
The condition in vv. 24-25 signifies that a saved person’s acting by the flesh, e.g., his losing his temper, his justifying himself, and his not being willing to forgive others, is a sign of spiritual leprosy.
Lev 13:291 head
[ par. 1 2 ]
Lev 13:291 [1] In the Bible the head, especially the hair on the head, signifies man’s glory (1 Cor. 11:7, 15), and a beard is related to dignity, to one’s self-assumed honor. The fact that there can be an infection on the head and on the beard indicates that it is easy for leprosy, the sin of rebellion, to be hidden within human glory and dignity.
Lev 13:291 [2] An infection on the head signifies something wrong in the subjection to authority and in the thinking of the mind (cf. 2 Cor. 10:5; 2 Tim. 3:8). An infection on the beard signifies being self-dignified, hunting for exaltation from others (cf. Matt. 6:1-6; Luke 11:43; 14:7-11).
Lev 13:301 thin
Thin yellowish hair signifies the deteriorating of the strength to live a normal Christian life because of one’s disobedience to God’s word. See note 31.
Lev 13:311 not
The infection not being deeper than the skin signifies that the person does not cover his sin, and there being no black hair in it signifies that he does not have the strength to resist it.
Lev 13:331 shave
Shaving the beard but not the hair signifies dealing with being self-dignified and seeking exaltation from others, but keeping the subjection to authority (cf. 1 Cor. 11:10, 15).
Lev 13:341 wash
Clothes signify our conduct (Isa. 64:6). Washing one’s clothes signifies washing away the stains of weak points in conduct, offenses, defects, words of rebellion, and improper activities, first by the blood of Christ and then by the Spirit (Rev. 7:14; 1 Cor. 6:11).
Lev 13:371 the
Lit., his.
Lev 13:372 black
The growing of black hair in the scale signifies that the spiritual strength for one to live a normal Christian life is increasing at the point of one’s weakness.
Lev 13:381 white
White bright spots signify the disease of self-display (cf. Matt. 6:1-6). The dull whiteness of the bright spots (v. 39) signifies that one has humbled himself and has been recovered from the disease of self-display.
Lev 13:401 loses
The losing of the hair on the head or of the hair on the forehead and the temples (v. 41) (baldness) signifies the losing of subjection to authority, yet without being in rebellion before men, i.e., without the sign of leprosy (vv. 42-44).
Lev 13:44a leprous Num. 12:10, 14-15; 2 Chron. 26:21; Matt. 8:2
Lev 13:451 clothes
The leper’s open confession of his leprosy to others (vv. 45-46) signifies that a sinner makes an open confession of his sin to others. Tearing one’s clothes is a sign of admitting one’s moral bankruptcy. Letting loose the hair signifies that one is utterly lacking in subjection to authority, being unruly and reckless. Covering the upper lip indicates that whatever issues out of a leper (a sinner) is filthy and contagious and that he should not be contacted. Crying “Unclean, unclean!” indicates self-condemnation without ceasing. Dwelling alone outside the camp (v. 46) signifies that, until he clears up his sinfulness, the one who has sinned should stay outside the church and be isolated from the fellowship among God’s people (1 Cor. 5:13).
Lev 13:46a outside Num. 5:2-3; 12:14-15; cf. 2 Kings 7:3; 15:5; 2 Chron. 26:21; Luke 17:12; 2 John 11
Lev 13:471a garment cf. Jude 23; Rev. 3:4
Leprosy in a garment (vv. 47-59) signifies the filthiness in one’s outward living, conduct, contact with people, etc.
Lev 13:472 woolen
Since wool is soft, woolen garments signify one’s conduct, contact with people, etc., in meekness. Linen is pure, plain, and simple; thus, linen garments signify one’s conduct, contact with people, etc., in plainness. Clothing made from skins (v. 48) is warm; hence, garments made of skins signify one’s conduct, contact with people, etc., in warmness. As signified by these three kinds of garments, our conduct should be in meekness, in plainness, and in warmness, with no sign of leprosy—the expression of sin and rebellion.
Lev 13:481 warp
The warp in the weave of a garment goes from top to bottom, and the woof, from left to right. Thus, the warp signifies our outward conduct toward God, our relationship with God, and the woof signifies our outward conduct toward others. Our conduct in our daily walk is an interweaving that involves both God and man. We need to be proper with both God and man; i.e., in our garments, our conduct, there should be no leprosy, rebellion, either in the warp or in the woof, either toward God or toward man.
Lev 13:491 greenish
The greenish or reddish infection in the garment signifies the abnormal and strange change in one’s living and conduct. The infection spreading in the garment, becoming a malignant leprosy (v. 51) of the kind that spreads by eating the flesh, signifies sin that is spreading within a person by devouring the person, becoming worse and worse in its malignancy.
Lev 13:49a shown Matt. 8:4; Mark 1:44; Luke 5:14; 17:14
Lev 13:521 burn
Burning the garment in fire signifies eliminating the sinful and filthy living and conduct by dealing with it strongly by the cross of Christ (Gal. 5:19-24).
Lev 13:541 wash
Washing the garment in which the infection has not spread signifies dealing with the suspected weakness in one’s living and conduct by the washing Spirit of God, who is likened to water for washing (1 Cor. 6:11; Titus 3:5).
Lev 13:551 leprous
A leprous decay is very serious; it signifies the corroding sin that is becoming worse and deeper, having no change in appearance through repentance and confession. This is the kind of sin that can take over a person, devouring and swallowing him up.
Lev 13:561 tear
The tearing out of the faded infected part of a garment signifies the eliminating, through a thorough dealing, of the suspected weakness in one’s living and conduct. The reappearing of the infection in the garment (v. 57) signifies that one’s weakness, after being dealt with and eliminated, has come out again.
Lev 13:581 second
The washing of the garment a second time after the infection has departed through washing signifies that one’s weakness, having been dealt with, should be dealt with further, a second time.
Lev 14:21 cleansing
The cleansing of the leper in this chapter portrays the rich, complete, and extensive salvation God has prepared and accomplished for us in Christ. In this salvation Christ is the all-inclusive One who has passed through a number of processes and is everything we need for our cleansing.
Lev 14:22a brought Lev. 13:49
The leper being brought to the priest signifies an unclean person, a sinner, being brought to the Lord.
Lev 14:31a outside Lev. 13:46
The priest going forth outside the camp to examine the leper signifies the Lord Jesus leaving His original place in the heavens and humbling Himself to come to the earth in order to be near to the sinner (cf. Matt. 8:1-4 and notes).
Lev 14:32 healed
The healing of sin (leprosy) is the issue of our repentance and the working of the divine life within us (see note 321 in John 8).
Lev 14:41 birds
The two living clean birds are types of Christ, who is clean, without any defilement, and full of the life that is able to fly above the earth. The birds here signify that Christ came from the heavens and that He belongs to the heavens and transcends the earth. The bird that was killed (v. 5) signifies the crucified Christ, who died for us that our filthiness might be taken away (1 Pet. 2:24). The second bird, which was let go into the open field (vv. 6-7), signifies the resurrected Christ, who rose from the dead for us that we might be delivered from our weakness by the power, strength, and energy of His resurrection life—the divine, eternal, uncreated life of God (Rom. 8:2).
Lev 14:42a cedar Num. 19:6; Lev. 14:49-52
Cedar wood (cf. 1 Kings 4:33) signifies the honorable and uplifted humanity of Jesus, which enables Him to be our Savior. Hyssop, being one of the smallest of the plants, signifies here that the Lord Jesus was willing to become lowly in His “becoming in the likeness of men” (Phil. 2:7) that He might be near to man and become man’s Savior (cf. Matt. 8:2-3). Scarlet, a dark red color, signifies the shedding of blood (Josh. 2:18 and note) and also implies kingship (Matt. 27:28-29). All of this signifies that in order to cleanse us from our leprosy, the Lord lowered Himself to become a man of high standard but of low status that He might do the will of God and shed His blood on the cross for our redemption, thereby being glorified in His resurrection and becoming the honorable and high King (Phil. 2:5-11).
Lev 14:42b scarlet Heb. 9:19; cf. Josh. 2:18
See note 42.
Lev 14:42c hyssop Exo. 12:22; Psa. 51:7
See note 42.
Lev 14:43 cleansed
The one who had been healed from leprosy (v. 3) still needed to seek to be cleansed before God, signifying that the one who is sick of the sin of leprosy, although he has been healed by the divine life within, still needs to have his shortcomings and defilement dealt with before God that he might be cleansed. Our seeking to be cleansed is our cooperation with God’s grace and love.
Lev 14:51 running
Lit., living. So throughout the book. The earthen vessel signifies the humanity of Jesus (cf. 2 Cor. 4:7), and the living water signifies the living and eternal Spirit of God (John 7:37-39; Rev. 22:1). The bird being killed in an earthen vessel over living water signifies that through His death in His humanity the Lord Jesus offered Himself to God through the eternal and living Spirit who was within Him (Heb. 9:14).
Lev 14:61 living
The things recorded in vv. 6-7 signify that the Lord’s perfect redemption not only causes man to be cleansed objectively in his position but also causes man to experience subjectively, in the Holy Spirit, the Lord’s suffering in the shedding of His blood in His honorable, uplifted, and yet lowly humanity and to experience His death, resurrection, ascension, and glorification (Eph. 2:5-6; Phil. 3:10, 21; Col. 3:1-4). These things are all implied in the significances of the two birds, the cedar wood, the hyssop, and the scarlet strands (see notes 41, 42, 71, and 72).
Lev 14:71 sprinkle
The sprinkling of the blood of the slain bird on the leper who was to be cleansed signifies that the blood shed by Christ was sprinkled on us, the sinners (1 Pet. 1:2), and this sprinkling connects us to Christ, the Redeemer (cf. note 222 in Exo. 12). The sprinkling of the blood seven times signifies the completeness of the cleansing of the Lord’s blood (1 John 1:7, 9).
Lev 14:7a seven cf. 2 Kings 5:10, 14
Lev 14:72b let Lev. 14:53; cf. Lev. 16:22
Christ’s ascension is signified by the living bird’s soaring in the air. Letting the living bird go into the open field signifies that the living Christ causes the cleansed sinner to experience not only Christ’s death and resurrection but also His ascension (2 Cor. 5:14-15; Eph. 2:5-6; Col. 3:1-3). See note 41.
Lev 14:81 wash
[ par. 1 2 ]
Lev 14:81 [1] The leper’s washing his clothes, shaving off all his hair, and bathing himself in water signifies that in addition to experiencing Christ’s death, resurrection, and ascension in his union with Christ through His redemption (vv. 5-7), a sinner who is to be cleansed needs to bear the responsibility himself to deal with and cut off all that is of his old living and natural life.
Lev 14:81 [2] For the significance of washing one’s clothes, shaving off one’s hair, and bathing oneself in water, see note 341 in ch. 13, note 91 in this chapter, and note 51 in ch. 15, respectively.
Lev 14:82 dwell
The clean leper coming into the camp but dwelling outside his tent for seven days signifies that a sinner who is to be cleansed is still unable to recover the fellowship with the brothers; he needs to be watchful, to wait, and to be dealt with further. This indicates that dealing with our sin, our leprosy, our rebellion, which comes from Satan, is a serious matter with God.
Lev 14:8a seven Num. 12:15
Lev 14:91 hair
The hair of the head signifies man’s glory in self-display; the beard, man’s self-assumed honor; the eyebrows, man’s excellencies, merits, and virtues issuing from his natural birth; and all the hair of the body, man’s natural strength and ability. The shaving off of all the hair and the bathing in water equal getting rid of the self with all its glory, honor, excellencies, merits, virtues, strength, and ability through the “razor” of the cross. When we have nothing and are nothing, we shall be clean (cf. Phil. 3:7-11).
Lev 14:92 wash
The leper’s shaving of his entire body, washing his clothes, and bathing his flesh a second time after waiting and watching seven days signifies that a sinner who is to be cleansed needs to bear the responsibility for dealing with every part of his natural life and daily walk. This shows that if we deal with our sin and our sinful self seriously, in a definite, thorough, and absolute way, we shall be clean.
Lev 14:9a clean Lev. 14:19-20; cf. Mark 1:40
Lev 14:101 And
As revealed in vv. 10-32, in addition to his cleansing (v. 9), the leper who was to be cleansed still needed to solve the problem of his sin and sins before God by offering the trespass offering, the sin offering, the burnt offering, and the meal offering to make expiation for himself before God (vv. 18-20). This signifies that a sinner who is to be cleansed, even though he has been cleansed, still needs to solve the problem of his sin and sins before God through Christ as the reality of the offerings to make propitiation for himself before God. Expiation (see note 11 in ch. 16) was needed in addition to healing (v. 3) and cleansing (vv. 4-9) in order to appease God and bring the leper (the sinner) back into fellowship with God.
Lev 14:102 eighth
Presenting the offerings before God on the eighth day (vv. 10-11) signifies that man is freed in Christ in resurrection from the flesh of the old creation.
Lev 14:10a meal cf. Num. 15:4; Lev. 2:1-16
Lev 14:103 log
A liquid measure of approximately half a liter. Oil here typifies the Holy Spirit.
Lev 14:12a trespass Lev. 5:18-19; 6:6
Lev 14:121b wave Exo. 29:24
See note 241 in Exo. 29. The offering of the male lamb for a trespass offering, with the log of oil, both of which were waved before Jehovah, signifies that the death of the Lord Jesus as the trespass offering deals with our sins, and His resurrection in the Holy Spirit frees us from our trespasses, that we, having died to sins, might live to righteousness (1 Pet. 2:24).
Lev 14:131 place
The slaughtering of the male lamb for the trespass offering in the place where the sin offering and the burnt offering were slaughtered signifies that the Lord Jesus’ being able to deal with our sins as our trespass offering is based on His bearing our sin as our sin offering and on His living absolutely for God as our burnt offering.
Lev 14:13a slaughter Lev. 1:11; 4:4, 24
Lev 14:132 priest’s
Cf. note 261 in ch. 6.
Lev 14:14a right Lev. 14:17, 25, 28; Exo. 29:20; Lev. 8:23; cf. Rev. 2:7
Lev 14:141 ear
This signifies that man has trespasses because, first, his ears are wrong in not listening to God; second, his hands are wrong in not doing the things of God; and third, his feet are wrong in not taking the ways of God. Therefore, he needs to be cleansed with the blood of the Lord Jesus as his trespass offering in all these aspects. Cf. note 201 in Exo. 29.
Lev 14:171 ear
This signifies that man can solve the problem of his trespasses only by listening to the word of God, doing the things of God, and taking the ways of God in the Spirit of resurrection, based on the redemption by the blood of the Lord Jesus as the trespass offering (v. 14).
Lev 14:181 head
Putting the oil on the head signifies that the authority of the headship, the thoughts of the mind, and the control of the entire being of the sinner who is to be cleansed are dealt with in the cleansing Spirit of resurrection.
Lev 14:182 expiation
See note 11 in ch. 16.
Lev 14:191 sin
This signifies that the Lord Jesus was offered as our sin offering to deal with our uncleanness at the root (the sinful nature) of our sins, which are dealt with by the Lord Jesus as the trespass offering.
Lev 14:201 burnt
The offering of the burnt offering and the meal offering here signifies that the sinner who is to be cleansed, after having been cleansed from the uncleanness of sin and sins through Christ as His sin offering and trespass offering, offers himself in Christ as a burnt offering to God and lives and walks absolutely for God by the life of Christ as the meal offering. Thus the sinner who is to be cleansed, having been healed, cleansed, and expiated, is fully cleansed from his uncleanness.
Lev 14:211 poor
The regulations for the poor in vv. 21-32 signify that a sinner who is to be cleansed should partake of Christ at least at some minimum level, i.e., as much as he can. In principle he must take Christ as his sin offering, trespass offering, burnt offering, and meal offering, and he must take His mingling and cleansing Spirit.
Lev 14:22a turtledoves Lev. 1:14
Lev 14:30a turtledoves Lev. 1:14
Lev 14:341 leprosy
The house typifies the church as our real home, and the leprosy in the house signifies sins and evils in the church. God’s putting a leprous infection in a house in the land of Israel’s possession signifies that when the condition of a church becomes abnormal, God causes the leprous sin to become manifest in the church, reminding and warning the believers that they no longer have a house to live in and are no longer able to enjoy all the blessings God promised in His salvation.
Lev 14:351 priest
The owner’s coming and telling the priest signifies that the leading brothers or those who are concerned for the church approach the Lord or the apostle (1 Cor. 1:11), the Lord’s deputy, and tell the Lord or His deputy.
Lev 14:361 empty
This signifies to do one’s best to prevent and eliminate the contagion.
Lev 14:362 priest
This signifies that the Lord or the apostle comes to examine. This kind of examination is not for condemnation but is a grace for healing.
Lev 14:371 deeper
This signifies that the problem of the church is not only on the surface but is deeper, beneath the surface. The communication and fellowship of such a church (the entrance of the house) should be kept under observation for a complete course of time (seven days—v. 38).
Lev 14:38a seven Lev. 13:50
Lev 14:401 take
The removing of the infected stones after seven days signifies that after the observation of a complete period of time, if the problem of the church is still spreading, the believer or believers involved in the problem should be removed from the fellowship of the church and be considered unclean, like the outsiders (cf. 1 Cor. 5:13; Rom. 16:17; Titus 3:10; 2 Thes. 3:6, 14). This is done to stop the spread of the disease and to eliminate the disease.
Lev 14:411 scraped
This signifies that because of a few believers, the whole church should be dealt with, and whatever is dealt with should be put out of the church as unclean.
Lev 14:421 stones
Putting other stones in the place of the removed stones signifies using other believers (1 Pet. 2:5) to fill in the gap.
Lev 14:422 replaster
The replastering of the house with other plaster signifies the renewing of the church with new experiences of the Lord’s gracious works. This is needed for a new start in the church life.
Lev 14:451 break
The breaking down of the house after the infection of leprosy returns signifies that if the situation of a church reaches the point where it cannot be cured, healed, that church should be terminated (cf. Rev. 2:5).
Lev 14:461 evening
This signifies that with him who touches the defiled things, the old day should be ended and there should be a new beginning.
Lev 14:471 lies
This signifies that those who are not involved positively in the service in the church (those who lie down in the house) in which there is a problem, as well as those who only enjoy the supply in that church (those who eat in the house), should also be cleansed in their living and behavior.
Lev 14:481 not
This signifies that if no sin is spreading after the renewing of the church with the new experiences of the Lord’s gracious works, the church is clean and has no problem.
Lev 14:491 And
Verses 49-51 reveal that the leprosy in a house is cleansed in the same way as the cleansing of the leprosy in a man (vv. 4-9 and notes). This signifies that the whole church experiences once again the suffering, death, resurrection, ascension, and entering into glory with Christ.
Lev 14:521 purify
This signifies that the whole church needs to be cleansed with the eternally efficacious blood of Christ and His eternal and living Spirit. See note 51.
Lev 14:531 let
Letting the living bird go, outside the city into the open field signifies that the healed and cleansed church enters with Christ into the realm and experience of His resurrection and ascension. See note 72.
Lev 14:532 clean
The house being clean signifies that the church is fully clean to be the mutual dwelling of God and man (John 14:2).
Lev 14:54a scale Lev. 13:30
Lev 14:55a garment Lev. 13:47-59
Lev 14:55b house Lev. 14:33-53
Lev 14:56a swelling Lev. 13:2
Lev 15:21 body
Lit., flesh. So throughout this chapter. Our body is our being, our constitution. Hence, the discharges from our body are the discharges from our being or from our constitution. The uncleanness of the discharges from man’s body (vv. 2-3) signifies that whatever issues from man’s natural life, whether good or evil, is unclean (cf. Matt. 16:21-24; Rom. 7:18).
Lev 15:31 there
Lit., his body runs with his discharge, or, his body is stopped from his discharge.
Lev 15:41 bed
Everything and anyone who touches man’s discharge is unclean (vv. 4-11), signifying that anything touched by or that touches the issue of man’s natural life is unclean. Because we were born in uncleanness (12:1-8; Psa. 51:5) and are a totality of uncleanness, whatever issues out of our natural being as a discharge is both unclean and contagious, causing everyone, everything, and every place to be defiled.
Lev 15:51a wash cf. Lev. 14:8; 16:26; 17:15
Washing the clothes and bathing in water (vv. 5-8, 10-11) signify not only dealing with our outward living and behavior and all the media through which man’s natural life is contacted but also dealing with ourselves by washing in the water of life, the cleansing Spirit of life (John 7:37-39; Rom. 8:2), in the word of God (Eph. 5:26 and notes), purging away anything that is affected by our natural life.
Lev 15:52 until
Until the evening signifies coming to an end through death. Hence, the uncleanness being until the evening (vv. 5-8, 10-11) signifies that the uncleanness of the issue of man’s natural life should come to an end through the death of the cross that there might be a new beginning in resurrection. The way to be clean is to die by taking the cross of Christ and thereby entering a new day in resurrection (Rom. 6:3-4; 2 Cor. 5:14-15).
Lev 15:111 rinsed
Rinsing the hands in water signifies purging away our filthiness with the word of God and with the life and Spirit in the word of God (Eph. 5:26; John 6:63).
Lev 15:121a broken Lev. 6:28; 11:32-33
This signifies that the created and fallen man (earthen vessel) should be broken, whereas the God-created humanity (wooden vessel) should be kept but needs to be rinsed. See note 111.
Lev 15:131 seven
This signifies that the dealing with our natural life should be to the extent that our natural life is fully terminated (seven days) and that we should be cleansed with the word of God in His Spirit.
Lev 15:141 eighth
See note 102 in ch. 14.
Lev 15:14a turtledoves Lev. 1:14
Lev 15:151 sin
The offering of two birds, one for a sin offering and the other for a burnt offering, signifies that man living by his natural life needs not only the redemption of Christ to deal with his sinful nature but also the life of Christ that he may live a life that is absolute for God. Through Christ as our sin offering and our burnt offering the problem of the issues of our natural life is solved.
Lev 15:25a discharge Matt. 9:20; Mark 5:25; Luke 8:43
Lev 15:29a turtledoves Lev. 1:14
Lev 15:311 die
Not being separated from one’s uncleanness but dying in one’s uncleanness by defiling God’s dwelling place signifies that once a man who has been defiled by any issue of his natural life and who has not yet been separated from his uncleanness touches the church, thereby defiling God’s dwelling place, he will suffer death (mainly spiritual death). In order to keep from defiling the church by the uncleanness of our natural life, we need to remain in the death, resurrection, Spirit, life, and word of Christ.
Lev 16:11 Then
[ par. 1 2 ]
Lev 16:11 [1] Because of the negative situation of God’s people, as portrayed in chs. 11—15, according to God’s concept and in His divine economy there is the need of redemption. Because the Old Testament time was not the time for redemption to take place, a type, a shadow, of the coming redemption was needed. This shadow is the expiation in this chapter. The expiation accomplished through the animal sacrifices in the Old Testament is a type pointing to the redemption accomplished by Christ in the New Testament.
Lev 16:11 [2] The root of the Hebrew word translated expiation means to cover. The noun form of this word is rendered expiation cover in v. 2 and in Exo. 25:17. The root of the Greek word used in the Septuagint and in the New Testament, translated propitiation in Rom. 3:25; Heb. 2:17; and 1 John 2:2 and 4:10, means to appease (the situation between two parties). On the Day of Expiation the blood of the sin offering was brought into the Holy of Holies and sprinkled on the expiation cover, the lid of the Ark (vv. 14-15), which covered the Ten Commandments within the Ark (Exo. 25:16), signifying that the sin of the ones coming to contact God had been covered but not yet removed (see note 33 in Heb. 1). In this way the situation of fallen man in relation to God was appeased but was not fully settled, until Christ came to accomplish redemption by offering Himself as the propitiatory sacrifice to take away man’s sin (Heb. 9:12; 2:17; 1 John 2:2; 4:10; John 1:29). See notes 252 and 253 in Rom. 3, 174 in Heb. 2, 122 in Heb. 9, and 21 in 1 John 2.
Lev 16:21 not
This signifies that man, being sinful because of the fall, is unable to enter into God’s presence in himself. Man’s coming near to God must be through Christ as his sin offering and his burnt offering (v. 3).
Lev 16:3a come Heb. 9:7, 25; cf. Heb. 9:12, 24
Lev 16:41 holy
All the linen garments worn by Aaron are types of God’s righteousness and holiness, both of which are Christ (1 Cor. 1:30; Acts 3:14). Aaron’s putting on the holy garments signifies that the one who comes near to God (cf. Heb. 10:19-22) should take Christ as his righteousness and holiness in order that he may cover his entire being and express Christ (see note 21 in Exo. 28).
Lev 16:4a linen Exo. 28:39-43; Lev. 6:10; Ezek. 44:17-18
Lev 16:42b bathe Exo. 30:20; Lev. 8:6-7
Aaron’s bathing his flesh in water before putting on the holy garments signifies that one should deal with himself first, and then put on Christ as his covering, righteousness, and holiness (cf. Gal. 3:27).
Lev 16:51 assembly
The bull and the ram in v. 3 were for Aaron himself (vv. 6, 11), whereas the two male goats and the ram in this verse were for the people. This signifies that anyone who desires to enter into God’s presence and serve Him must himself experience Christ as the sin offering and the burnt offering that he might minister to others the Christ whom he has experienced.
Lev 16:61 expiation
See note 11. Aaron’s offering the bull of the sin offering for himself indicates that as a type of the believers as God’s priests (1 Pet. 2:5, 9; Rev. 1:6; 5:10), he needed expiation for the fulfillment of the priesthood. As a type of Christ, Aaron did not need expiation.
Lev 16:81 Azazel
Azazel signifies Satan, the devil, the sinful one, the one who is the source, the origin, of sin (John 8:44). The goat that was for Jehovah was to be killed (v. 9), but the goat that was for Azazel was to be sent away into the wilderness to bear away all the iniquities of the children of Israel on itself (vv. 10, 20-22). This signifies that Christ as the sin offering for God’s people, on the one hand, deals with our sin before God and, on the other hand, sends sin, through the efficacy of the cross, back to Satan, from whom sin came into man. Through the cross the Lord Jesus has the position and qualification with the power, strength, and authority to take sin away from the redeemed ones (John 1:29; Heb. 9:26) and send it back to its source, Satan, who will bear it in the lake of fire forever (Rev. 20:10).
Lev 16:101 for
Or, to. So also in v. 26.
Lev 16:10a wilderness Lev. 16:21-22
Lev 16:11a himself Lev. 9:7
Lev 16:12a censer Lev. 10:1; Num. 16:46; Rev. 8:3-5
Lev 16:121 incense
[ par. 1 2 ]
Lev 16:121 [1] The burning of the incense (see Exo. 30:34-38 and notes) after the slaughtering of the sin offering, so that Aaron would not die (vv. 11-13), signifies that in His resurrection the Lord Jesus became a sweet fragrance to be the means and the protection for us to draw near to God with all boldness and be accepted by God without suffering death (cf. Heb. 10:19-22). This is one of the results produced through the redemptive, blood-shedding death (signified by the coals of fire from the altar and the finely ground incense of spices) of the Lord Jesus on the cross.
Lev 16:121 [2] The incense was burned with the fire from the altar in the outer court, signifying that Christ’s being burned as the incense for our acceptance before God depends on His death on the cross for our sins. Christ first became the offerings to take away our sin; then, in His resurrection, with His death on the cross as the basis, He became the incense for our acceptance.
Lev 16:13a incense Exo. 30:7-8; cf. Rev. 8:4
Lev 16:13b expiation Exo. 25:21; Rom. 3:25
Lev 16:141a blood Lev. 4:5; cf. Heb. 9:7, 12-13, 25; 10:4; 13:11
The sprinkling of the blood of the sin offering on the expiation cover (vv. 14-15) signifies that the redeeming blood of Christ was brought into the heavens, into the presence of God, and sprinkled before God to meet God’s righteous requirements for our redemption (Heb. 9:12).
Lev 16:14b sprinkle Lev. 4:6; Heb. 12:24; 9:21
Lev 16:142 expiation
See note 171 in Exo. 25.
Lev 16:15a blood Heb. 9:7; cf. Heb. 9:12; 12:24
Lev 16:15b inside Lev. 16:2
Lev 16:161 Holy
Making expiation for the Holy of Holies and for the Tent of Meeting because of the uncleanness and transgressions of the children of Israel signifies that although we have been redeemed and washed by the blood of Christ, because we are still in the old creation and still live in uncleanness, in our worship of God there is still the consciousness of sin and thus the need of the propitiation by the blood of Christ (1 John 1:7—2:2). This consciousness of sin will continue until we are raptured and transfigured in our body (Phil. 3:21).
Lev 16:171 no
This signifies that the Lord Jesus alone can make propitiation for our sins (Heb. 2:17).
Lev 16:18a put Lev. 4:25, 30, 34; cf. Lev. 4:7, 18; Exo. 30:10
Lev 16:181 horns
Putting the blood of the sin offering on and around the four horns of the burnt offering altar signifies that the efficacy of the redemption accomplished on the cross is toward the four corners of the earth. According to Exo. 30:10 (cf. 4:7, 18), blood was put also on the horns of the incense altar, signifying the efficacy of Christ’s blood for us to be accepted by God in our prayer. See note 51 in ch. 4.
Lev 16:191 sprinkle
The sprinkling of the blood on the altar seven times signifies that the full (signified by the number seven) efficacy of the blood shed on the cross by Christ is so that the sinner may be at peace in his heart (cf. Heb. 9:14). The blood sprinkled on the expiation cover (vv. 14-15) was for God’s satisfaction, whereas the blood sprinkled on the altar of burnt offering was for the sinner’s peace.
Lev 16:192 cleanse
The cleansing and sanctifying of the altar from the uncleanness of the children of Israel signifies that all the world’s sins were gathered upon the cross of Christ and were cleansed away (1 Pet. 2:24a) so that God and His people may enjoy one another in a situation of cleanness.
Lev 16:20a expiation Lev. 16:16, 18; Ezek. 45:20
Lev 16:201 Holy
Even the Holy of Holies, the Tent of Meeting, and the altar, which are holy things, were contaminated by the uncleanness of God’s redeemed people. That expiation was made for all these signifies that the sin offering is offered not only for the removal of our uncleanness but also for the perfecting of God’s holiness, into which we have been brought (cf. 2 Cor. 7:1; Heb. 13:12).
Lev 16:202 live
For vv. 20-22, see note 81.
Lev 16:241 bathe
Aaron’s bathing his body and offering the burnt offering signifies that after we have received the redemption of the Lord Jesus and the problem of our sins has been solved, we need the cleansing of the Spirit that we may take Christ as our burnt offering to live for God by the life of Christ. The sin offering was offered (v. 9) in view of the burnt offering, indicating that the purpose of Christ’s complete redemption is that we, the redeemed ones, taking Christ as our life and life supply, might become those who in Christ live absolutely for God.
Lev 16:251 burn
I.e., burn as incense. The burning of the fat of the sin offering as incense signifies that the Lord Jesus’ death on the cross is for our redemption and that His heart toward God and for God (signified by the fat as the tender part of the sin offering) is for God’s acceptance. In this chapter both Christ as the incense burned on the incense altar (vv. 12-13) and the heart of Christ, which is toward God and for God, are a sweet savor to God that is acceptable to God and that becomes God’s acceptance of us.
Lev 16:261 wash
This signifies that the one who is defiled by contacting anything related to sin must deal with his outward living (signified by the clothes) and with himself as well. So also for v. 28.
Lev 16:271a outside Lev. 4:12
The carrying of the sin offering outside the camp and the burning of its skin, its flesh, and its dung signify, first, that the Lord Jesus accomplished on the cross, once for all, the eternal and perfect redemption (Heb. 9:12), and His serving ones have no participation in this matter (6:30 and note; Heb. 13:10-11 and note 101). They signify, second, that the Lord who accomplished redemption was rejected by man; hence, whoever receives His redemption should go with Him outside the camp, bearing His reproach (Heb. 13:12-13 and notes).
Lev 16:29a tenth Lev. 23:27; Num. 29:7
Lev 16:291 afflict
Here afflicting one’s soul signifies mourning, repenting, and feeling sorrowful for sin.
Lev 16:292 not
The people not doing any work, for it was a Sabbath of complete rest for them (v. 31), signifies that redemption has been completely finished by Christ. There is nothing left for man to do, and man should rest in the redemption of Christ.
Lev 16:33a expiation Lev. 16:16, 18, 20; cf. Heb. 9:21
Lev 16:331 holy
I.e., the Holy of Holies.
Lev 16:341a once Exo. 30:10; Heb. 9:7; 10:3
The making of expiation once a year signifies that the offering was unable to make man perfect and that it was only a shadow of the “good things to come” (Heb. 10:1), until the Son of God would come to complete the full redemption (Heb. 9:1—10:18).
Lev 17:4a brought Lev. 17:9; Deut. 12:5-6; cf. Lev. 1:3
Lev 17:41 entrance
According to vv. 3-9, the sacrifices were to be offered to God only at the entrance of the Tent of Meeting before Jehovah, and their blood was to be shed on the altar. This signifies that our applying the Lord Jesus as our sacrifices offered to God and our participating in His redeeming blood must be at the entrance of God’s dwelling place (the church) on earth and must be through the cross. In our worship of God, Christ as the unique sacrifice should be applied according to God’s desire and economy, within the regulations, restrictions, and limitations set by Him. To apply Christ outside the church, i.e., in a place according to our preference and choice (cf. Deut. 12:5-6), is to abuse Christ.
Lev 17:42 cut
To be cut off from one’s people (vv. 4, 9-10, 14) signifies to be removed from the fellowship of God’s people (cf. 1 Cor. 5:13).
Lev 17:51a peace Lev. 3:1
The expiation in ch. 16 involved four of the five basic offerings: the sin offering, the trespass offering (implied in the sin offering—5:6), the burnt offering, and the meal offering. The issue of these offerings is the peace offering, with the result that God’s people enjoy peace with God and with one another. See note 372 in ch. 7.
Lev 17:61a sprinkle Lev. 3:2-5
The sprinkling of the blood on the altar signifies that Christ’s blood was shed on the cross. Burning the fat for a satisfying fragrance to Jehovah signifies that Christ’s excellencies are offered up to God through God’s holy fire for a fragrance to satisfy God.
Lev 17:71 no
No longer sacrificing to goat demons signifies no longer having fellowship with demons so as to commit spiritual fornication (1 Cor. 10:20-21).
Lev 17:7a sacrifices Deut. 32:17; 2 Chron. 11:15; Psa. 106:37; 1 Cor. 10:20; Rev. 9:20
Lev 17:72 prostitute
The word prostitute here indicates that for an Israelite (a believer) to abuse the sacrifices (Christ) by offering them in the place of his choice (outside the church) was to make himself a prostitute. This is a matter of spiritual prostitution, of spiritual fornication. See note 41.
Lev 17:101a blood Lev. 3:17
On not eating blood (vv. 10, 12), see note 171 in ch. 3.
Lev 17:11a life Lev. 17:14; Deut. 12:23
Lev 17:11b blood Heb. 9:22
Lev 17:12a blood Gen. 9:4; Lev. 3:17; 17:14; Deut. 12:16, 23-25; 15:23
Lev 17:131 cover
This signifies that all the blood that man can obtain other than the blood of the Lord Jesus cannot redeem us from our sins and should be buried, i.e., given up, abandoned, rejected.
Lev 17:141 its
Lit., with its life.
Lev 17:14a eat Lev. 17:11
Lev 17:151 dies
The blood of that which dies of itself signifies the blood of one who sacrifices himself for the good of others, which blood cannot redeem us from our sins. Only the blood of Jesus Christ, whom God bruised on the cross (Isa. 53:10), can cleanse us from all sin (1 John 1:7).
Lev 17:152 torn
The blood of that which is torn by beasts signifies the blood of one who is martyred by wild people, who are like beasts, which blood also is unable to redeem us from our sins. Only the blood of Jesus Christ, whom God judged on the cross (Isa. 53:8), is able to wash us from our sins (Rev. 1:5).
Lev 17:153a wash Lev. 11:25
[ par. 1 2 ]
Lev 17:153 [1] This signifies that the one who takes any blood other than the blood of the Lord Jesus should deal with his former behavior and with what he was in the past concerning religion and should purge himself. Otherwise, he will be condemned.
Lev 17:153 [2] To eat different bloods is equivalent to forming different religions based on beliefs in different persons. The one blood ordained by God is the blood of Jesus Christ shed on the cross (John 6:53-55; 1 Cor. 10:16a, 21a), and the one belief is the belief in the Christ who died on the cross for us (see note 53 in Rom. 1).
Lev 17:154 evening
Being unclean until the evening signifies that the one who takes any blood, i.e., any belief, other than the blood of the Lord Jesus is unclean until the matter is cleared up and brought to a complete ending.
Lev 17:161 body
Lit., flesh.
Lev 18:11 spoke
Chapters 18—20 of this book, on the holy living of God’s holy people, correspond to Eph. 4:17—5:14, which charges the holy people of God to put off the old man and put on the new man, living a life that is holy, as God is holy.
Lev 18:31a Egypt Psa. 106:35; Ezek. 20:7-8
The Israelites’ not living in the manner of the Egyptians, among whom they once lived, signifies that the believers should put off, as regards their former old way of living, the old man (Eph. 4:22). The Israelites’ not living in the manner of the Canaanites, to whose land they were to be brought, signifies that, after being saved, the believers should not be conformed to the living and conduct of the worldly people (Rom. 12:2). The Israelites’ living a holy life according to God’s holiness (v. 4—20:27) signifies that the believers should put on the new man, which was created according to God in righteousness and holiness of the truth (Eph. 4:24).
Lev 18:31b Canaan Exo. 23:24; Lev. 20:23
See note 31.
Lev 18:41 ordinances
See note 64 in Luke 1.
Lev 18:5a if Ezek. 20:11, 13, 21; Neh. 9:29; Rom. 10:5; Gal. 3:12; cf. Matt. 19:17; Luke 10:28
Lev 18:51 live
Cf. Gal. 3:21 and note 1.
Lev 18:61 his
Lit., flesh of his flesh.
Lev 18:6a close vv. 6-20: Lev. 20:11-21
Lev 18:8a father’s Deut. 22:30; 27:20; 1 Cor. 5:1
Lev 18:16a brother’s Lev. 20:21; Matt. 14:4; Mark 6:18
Lev 18:21a Molech Lev. 20:2-5; 2 Kings 23:10; Jer. 32:35
Lev 18:22a male Lev. 20:13; Rom. 1:27; 1 Cor. 6:9; 1 Tim. 1:10; Jude 7
Lev 18:251 visited
Or, punished it for its iniquity.
Lev 18:25a land Lev. 20:22
Lev 18:252 vomited
The land, signifying Christ (see note 71 in Deut. 8), is the supply for the existence and living of God’s people and is also for their enjoyment. The good land vomiting out the defiled and unholy people (vv. 25, 28; 20:22) signifies that the all-inclusive Christ as our dwelling place and everything we need for our enjoyment will vomit us out of Himself and not allow us to enjoy Him any longer (cf. Rev. 3:16) if we are not proper in relation to Him.
Lev 19:21a holy Lev. 11:44-45; 20:7, 26; 1 Pet. 1:16
Being holy because God is holy (v. 2; 20:7, 26) signifies walking according to God’s holiness, living a holy life (1 Pet. 1:15; 2 Pet. 3:11).
Lev 19:4a idols Lev. 26:1; Exo. 34:17; Deut. 27:15; 1 Chron. 16:26; Psa. 96:5
Lev 19:5a And vv. 5-8: Lev. 7:16-18; cf. Lev. 22:29-30
Lev 19:51 peace
[ par. 1 2 ]
Lev 19:51 [1] See note 11 in ch. 3. The offering of the peace offering in an acceptable way signifies that the breaking of bread for the remembrance of the Lord should be done in a way that is acceptable to the Lord (cf. 1 Cor. 11:17-21).
Lev 19:51 [2] The mentioning of the peace offering here indicates that in the holy living of God’s holy people, as portrayed in chs. 18—20, it is important that God’s holy people have fellowship, communion, mutual enjoyment, in peace.
Lev 19:61 day
The word in vv. 6-8 signifies that the believers’ enjoyment of Christ as the peace offering for their fellowship with God and with one another should be kept fresh. Stale fellowship with one another and with God is not acceptable but is abhorrent to God (v. 7). The one who participates in stale fellowship is guilty of having despised the holy things of God and will lose the fellowship among God’s people (v. 8).
Lev 19:91a reap Lev. 23:22; cf. Deut. 24:19; Ruth 2:15-16
For vv. 9-10, see notes on Ruth 2:2.
Lev 19:12a swear Lev. 6:3; Zech. 5:4; Matt. 5:33
Lev 19:13a wages Deut. 24:14-15; Mal. 3:5; cf. James 5:4; 1 Tim. 5:18
Lev 19:161 profit
Lit., stand against the blood.
Lev 19:17a reprove Matt. 18:15; cf. Prov. 27:5-6; Ezek. 33:8-9; Luke 17:3; Gal. 6:1; 2 Thes. 3:15
Lev 19:18a love Matt. 5:43; 19:19; 22:39; Mark 12:31; Luke 10:27; Rom. 13:9; Gal. 5:14; James 2:8
Lev 19:191 cattle
The fact that no mixture was allowed indicates that God wants everything to be after its kind (cf. Gen. 1:11, 21, 24-25), without any kind of mixture. Breeding cattle without mixture signifies that life is not allowed to be mixed: those living by the life of God must not live by the flesh (cf. Gal. 5:16). Sowing seed without mixture signifies that the ministry of the word is not allowed to be mixed: the word of God that is ministered should not be mixed with the word of the world (cf. 1 Cor. 2:13; 1 Tim. 1:3-4). Making a garment without mixing materials signifies that our conduct is not allowed to be mixed: those living in the life of the New Testament should not live by the ordinances of the Old Testament (Gal. 2:19-20; 5:1-6), and those who belong to the Lord should not live according to the customs of the Gentiles (20:23; cf. Eph. 4:17; Rom. 12:2a). See note 31 in ch. 18.
Lev 19:231 unharvestable
Lit., their uncircumcision…uncircumcisions.
Lev 19:30a You Lev. 26:2
Lev 19:31a mediums Deut. 18:10-12; cf. 1 Sam. 28:8; Acts 16:16; 1 Cor. 10:20
Lev 19:32a rise Prov. 20:29; 1 Tim. 5:1
Lev 19:34a sojourner Exo. 22:21; 23:9; Deut. 10:19
Lev 19:36a You Deut. 25:15; Ezek. 45:10
Lev 19:36b balances Prov. 16:11; 11:1; cf. Amos 8:5; Micah 6:11
Lev 20:2a Molech Lev. 18:21
Lev 20:7a Sanctify Lev. 11:44; 19:2; 1 Pet. 1:16
Lev 20:71 holy
See note 21 in ch. 19.
Lev 20:9a curses Exo. 21:17; Matt. 15:4; Mark 7:10; Prov. 20:20
Lev 20:9b blood cf. 2 Sam. 1:16; Ezek. 33:4; Acts 18:6
Lev 20:10a adultery Lev. 18:20; Deut. 22:22; John 8:4-5
Lev 20:11a lies vv. 11-21: cf. Lev. 18:6-19
Lev 20:16a blood Lev. 20:9
Lev 20:21a brother’s Matt. 14:4; Mark 6:18
Lev 20:22a land Lev. 18:25, 28
Lev 20:221 vomit
See note 252 in ch. 18.
Lev 20:23a customs Lev. 18:3, 30
Lev 20:241 land
See note 71 in Deut. 8.
Lev 20:24a milk Exo. 3:8, 17; Deut. 6:3
Lev 20:251 clean
See notes 21 and 471 in ch. 11.
Lev 20:26a holy Exo. 19:6; Lev. 11:44
Lev 20:27a medium Lev. 19:31; Deut. 18:10-12; cf. Exo. 22:18; Rev. 9:21
Lev 20:27b blood Lev. 20:9
Lev 21:11 defile
The priests not being allowed to defile and profane themselves for a dead person among their people, except for their relatives (vv. 1-4), signifies that we, the New Testament believers, being priests of God (Rev. 1:5-6; 5:10), should not behave ourselves like the common people and thereby defile and profane ourselves.
Lev 21:41 leader
Or, husband.
Lev 21:51 baldness
To make our head bald indicates that we do not subject ourselves to God’s headship, that we do not accept God’s authority over us (cf. 1 Cor. 11:5), and to shave off the corners of the beard or to make cuttings in the flesh indicates that we are engaging in human labor to have some change in our body, which was designed and created by God. Instead of making such changes, we should accept what God has ordained for us and subject ourselves to God’s authority, not making any change or any display or performance by our human labor, but remaining natural.
Lev 21:61 holy
This signifies that we, the ones who minister Christ to God as food for God’s enjoyment, should separate ourselves to be holy unto God. So also for v. 8.
Lev 21:71 woman
Verses 7, 9, and 13-15 speak of purity in marriage, even concerning the high priest’s offspring. This signifies that we who serve God as priests and who bear the highest responsibility in God’s service should be pure in our closest human relationship, for ourselves and even for our offspring.
Lev 21:72 priest
Lit., he.
Lev 21:8a holy Lev. 11:44-45; 20:26
Lev 21:101a anointing Exo. 29:7; Lev. 8:12; 16:32; Num. 35:25; Psa. 133:2
The anointing oil being poured on the head of the high priest (who typifies Christ—see note 11 in Exo. 28) signifies that we, the New Testament priests as Christ’s Body, have the anointing Spirit upon us for our priestly service (2 Cor. 1:21; Psa. 133:2). To put on the priestly garments signifies that we should live a life that befits our priestly service. Not letting the hair go loose signifies that we submit to God’s authority and are not disobedient, unrestrained, or disorderly in our actions. Not tearing one’s clothes (signifying one’s behavior—Rev. 19:8) signifies that we should not make ourselves bankrupt in morality.
Lev 21:111 defile
The high priest not being defiled even by the death of his father or his mother signifies that when we bear the highest priesthood, having the closest fellowship with God, we should restrain our natural affection, not defiling ourselves even by our affection for our parents (cf. Matt. 10:37; 12:46-50).
Lev 21:121 consecration
Heb. nezer; from the same root from which the word Nazarite comes. The word can also be translated separation.
Lev 21:171 defect
Being disqualified from the priesthood because of a defect signifies that anyone who is deficient in Christ is not able to minister Christ as food to God.
Lev 21:181 defect
The various defects listed in vv. 18-20 have the following significances: Blindness signifies a lack of sight for seeing because of the shortage of Christ as the enlightening light (cf. John 8:12). Lameness signifies the lack of strength for acting because of the shortage of the strengthening Christ (cf. Phil. 4:13). A disfigured nose signifies the lack of Christ as the sensing ability in our service to God (cf. S.S. 7:4b). Having one limb longer than the other signifies overstepping and overtouching outside of Christ (cf. 2 Cor. 10:13). A broken foot or hand signifies some part of our being that is not complete in Christ (cf. 2 Tim. 3:16-17). Being a hunchback signifies having the sight that is able to see only the things on earth, not the things in heaven, because of the lack of the experience of the heavenly Christ (cf. Col. 3:1-3). Being a dwarf signifies the lack of the stature of Christ in the growth in life (cf. Eph. 4:13). A defect in the eye signifies the sight in spiritual things that is not perfect because of the lack of a full view of Christ (cf. Acts 18:24-28). Eczema signifies some expression that is abnormal in life, making oneself feel uneasy and making others feel bad, because of the lack of the Spirit of Christ (cf. Phil. 1:19-20). Scales signify something that causes oneself to be uncomfortable and in its appearance bothers others, because of a lack in living Christ (cf. Phil. 1:21a). Crushed testicles signify that the spiritual reproductive function is damaged because of the serious lack of the experience of Christ as life (cf. John 15:5).
Lev 21:221 eat
The word in vv. 22-23 signifies that although the defective believers can enjoy Christ, the food of God, as their food, they are not qualified to serve God in the church, God’s sanctuary, or around the cross of Christ, typified by the altar, lest they profane the holy things of God.
Lev 21:22a most Lev. 2:3, 10; 6:17, 25; 7:1; 10:12, 17; 14:13; 24:9; Num. 18:9
Lev 21:22b holy Lev. 22:10, 12
Lev 21:23a veil Exo. 30:6; Ezek. 44:9, 13
Lev 22:21 be
Lit., separate themselves from; Heb. nazar, the root from which the word Nazarite comes.
Lev 22:22 holy
The holy things, the things offered to God by His people, signify Christ, whom God gives to His serving ones for their enjoyment.
Lev 22:31 uncleanness
The regulations in vv. 3-9 concerning the priests’ not eating the holy things in their uncleanness, unless they bathe their flesh in water, that they might not sin and die, signify that we should not enjoy Christ while we are defiled with unclean things until we deal thoroughly with the defilement, mainly by washing ourselves in the Holy Spirit (1 Cor. 6:11), that we may not be condemned and suffer spiritual death.
Lev 22:4b discharge Lev. 15:2-33
Lev 22:4c dead Lev. 21:1; Num. 19:11-16
Lev 22:5a creeping Lev. 11:23, 43-44
Lev 22:6a bathed Lev. 15:5-11; cf. Heb. 10:22
Lev 22:61 body
Lit., flesh.
Lev 22:7a food Lev. 21:22; Num. 18:11-19; Deut. 18:3-4
Lev 22:101 stranger
A stranger, a sojourner, or a hired servant being forbidden to eat any holy thing signifies that an unsaved person or one who has no share in God’s service may not enjoy Christ. A purchased slave or one born in a priest’s house being permitted to eat (v. 11) signifies that the ones purchased by Christ with His precious blood and born of God in His house may enjoy Christ.
Lev 22:10a eat cf. Lev. 24:9; 1 Sam. 21:6; Matt. 12:4; Mark 2:26; Luke 6:4
Lev 22:11a eat Num. 18:11, 13
Lev 22:121 daughter
The word in vv. 12-13 signifies that a believer (a priest’s daughter) who is attracted away by an outsider may not enjoy the ascended Christ (the heave offering). But if he cuts off his relationship with the outsider without leaving any connection and returns to the church, he may recover his enjoyment of Christ.
Lev 22:13a father’s cf. Gen. 38:11; Ruth 1:8
Lev 22:14a one-fifth Lev. 5:16
Lev 22:18a offering cf. Lev. 1:2-3
Lev 22:181b vows Lev. 22:21; 7:16; Num. 15:3; Deut. 23:23; Psa. 61:8; 65:1; cf. Deut. 23:21; Eccl. 5:4-5
A vow is an oath made with God that cannot be retracted, whereas a freewill offering is a consecration that is not stable or sure. Hence, the offerings for a vow are stronger than those for a freewill offering (cf. v. 23).
Lev 22:19a blemish Deut. 15:21; 17:1; Mal. 1:14; cf. Heb. 9:14; 1 Pet. 1:19
Lev 22:211 make
Lit., be wonderful to make a vow. So also in 27:2.
Lev 22:21a vow Lev. 27:2; Num. 6:2; 15:3, 8; cf. Lev. 22:18
Lev 22:231 superfluous
Superfluous means exceeding the limit, and lacking means being under the proper measure. The word in this verse signifies that we may, in a general way (as a freewill offering), offer to God as food the Christ whom we experience too much or too little, but if we offer in a stronger way (as a vow), our offering will not be accepted.
Lev 22:251 foreigner
The offering from the hand of a foreigner not being accepted by God signifies that the offering of Christ to God in a way that is according to the unbelievers will be rejected by God.
Lev 22:271a eighth Exo. 22:30
This signifies that our experience of Christ must grow to the level of resurrection (the eighth day, the beginning of a new week—John 20:1) before it will be accepted as an offering to God for His food. This requires us to learn how to reject our natural life and live by the divine life in resurrection (Gal. 2:20).
Lev 22:301a same Lev. 19:6; 7:16
Eating the sacrifice of thanksgiving (v. 29) on the same day and leaving none of it until the morning signify that our offering of Christ as a thanksgiving to God must be fresh and new, with nothing left to become stale (Heb. 13:15).
Lev 22:30b morning Lev. 7:15
Lev 22:33a God Exo. 6:7
Lev 23:21a feasts Exo. 23:14-17; Lev. 23:4, 37; Num. 29:39
The feasts are for rest and enjoyment, both of which are types of Christ as our rest and enjoyment. The mentioning of the feasts in this book, a book of God’s priesthood for God’s service in the fellowship of God, indicates that our priestly service to God issues in Christ as the rest and enjoyment that we have with God and with one another. God ordained the feasts that His people might rest with Him and be joyful with Him, that they might enjoy with Him and with one another all that He has provided for His redeemed people. The rest and enjoyment were not individual but corporate.
Lev 23:22 convocations
The feasts appointed by Jehovah were holy convocations, special assemblies of God’s people called for a special and particular purpose. These signify the gathering of the believers as the church (see note 224 in Eph. 1) to have a corporate rest and enjoyment of Christ before God, with God, and with one another.
Lev 23:3a Six Exo. 20:8-11; 23:12; 31:15; 34:21; 35:2; Lev. 19:3; Deut. 5:12-15; Luke 13:14
Lev 23:31 Sabbath
The weekly feast, the Sabbath, signifies the rest that God’s redeemed people enjoy with God and with one another. This Sabbath, this rest, was “to Jehovah,” signifying a rest for God’s joy and enjoyment, participated in by His redeemed people. This is also the principal denotation of each of the seven annual feasts (vv. 7-8, 21, 25, 28, 31-32, 35-36, 39).
Lev 23:41a feasts Exo. 23:14-17
There were seven annual feasts. Seven is the number of fullness, signifying that the seven annual feasts were in the fullness of God’s riches. Christ is the reality of the Sabbath (v. 3) and of all the annual feasts (Col. 2:16-17).
Lev 23:5a In vv. 5-6: Exo. 12:18; Num. 28:16-17; Ezek. 45:21
Lev 23:51 at
Lit., between the two evenings; referring to the time interval between sunset and darkness.
Lev 23:52b Passover Exo. 12:11, 21-27, 48; Num. 9:2-3
For the Feast of Passover (v. 5) and the Feast of Unleavened Bread (vv. 6-8), see notes in Exo. 12.
Lev 23:6a Feast Exo. 12:17; 13:3, 6; 23:15; 34:18; Num. 28:17
Lev 23:7a On vv. 7-8: Num. 28:18-19, 24-25
Lev 23:71 first
Having a holy convocation on the first day and on the last day (v. 8) of the Feast of Unleavened Bread, with no work of labor, signifies that we enjoy Christ corporately, without our human labor, from the first day until the last day of the course of our Christian life.
Lev 23:81 seven
The presenting of an offering by fire to Jehovah for seven days (a full course of time) signifies that we offer Christ as food to God continually through the full course of our Christian life. At the Lord’s table we make a display to the entire universe that each day of the week we take Christ as our unleavened food, as our life supply apart from sin (1 Cor. 5:7-8), and that we come to the table with Him. Then we offer to God for His satisfaction the One whom we have been enjoying as our food.
Lev 23:101 sheaf
The third annual feast, the Feast of Firstfruits, signifies the resurrected Christ as the firstfruits (1 Cor. 15:20) for our enjoyment as a feast in His resurrection (see notes 202 in 1 Cor. 15 and 531 in Matt. 27). Christ was crucified at the time of the Feast of the Passover (Mark 14:12 and note 2), and then on the third day (1 Cor. 15:4), the day after the Sabbath (v. 11; John 20:1), He was resurrected. Christ’s resurrection was the fulfillment of the Feast of Firstfruits and is the reality of that feast.
Lev 23:10a firstfruits Exo. 23:19; 34:26; Num. 15:20-21; 28:26; Deut. 26:1-2; cf. Rev. 14:4
Lev 23:11a wave Exo. 29:24; Lev. 23:20
Lev 23:111 acceptance
The waving of the sheaf of firstfruits before Jehovah for acceptance signifies that Christ was resurrected that we might be justified before God and accepted by God (Rom. 4:25b).
Lev 23:11b day Lev. 23:15; cf. Matt. 28:1; John 20:1
Lev 23:121a burnt Lev. 1:10
The offering of a male lamb a year old without blemish as a burnt offering on the day of the wave offering signifies that the resurrected Christ, being fresh, tender, meek, strong, and without blemish, is offered to God as a burnt offering that is absolutely for God. This offering implies not only Christ Himself but also all His believers, who were resurrected in Him and with Him (Eph. 2:6). Having been offered to God as a burnt offering in Christ and with Christ, the believers may live a life that is absolutely for God.
Lev 23:131 meal
The meal offering here signifies the resurrected Christ as our meal offering mingled with the anointing Spirit, offered to God as food in Christ’s resurrection as a fragrance for God’s satisfaction.
Lev 23:132a drink Exo. 29:40
The five basic offerings in 1:1—6:7 are types of various aspects of what Christ is to God on our behalf. The drink offering was in addition to the basic offerings and was poured out on one of the basic offerings (Num. 15:1-10; 28:7-10). The drink offering offered with the burnt offering (v. 12) and the meal offering at the Feast of Firstfruits signifies the resurrected Christ in His human life (in His living absolutely for God and His being poured out on the cross—Isa. 53:12b; Phil. 2:5-8), offered to God in His resurrection for God’s enjoyment. Cf. Phil. 2:17 and note 1; 2 Tim. 4:6 and note 1.
Lev 23:141 no
This signifies that the resurrected Christ ascended to the heavens and was offered to God with all the fruit in His resurrection as God’s food for God’s satisfaction first (John 20:17 and note 1); then, He became man’s supply for man’s satisfaction.
Lev 23:15a sheaf Lev. 23:10-12
Lev 23:15b seven cf. Exo. 34:22; Deut. 16:9
Lev 23:151 Sabbaths
Or, weeks. The Feast of Firstfruits was followed by the Feast of Pentecost, also called the Feast of Weeks (Deut. 16:10) and the Feast of Harvest (Exo. 23:16).
Lev 23:161a fifty cf. Acts 2:1
[ par. 1 2 ]
Lev 23:161 [1] See Acts 2:1 and note. The Feast of Pentecost was the feast of the fiftieth day, counting from the day after the Sabbath, the day on which the sheaf of the wave offering was brought to God (v. 11), to the day after the seventh Sabbath (v. 15). This signifies the resurrection of Christ in its sevenfold fullness reaching the realm of the complete fullness, bearing the full responsibility, signified by the number fifty (composed of ten times five, ten signifying fullness and five, responsibility), for the testimony of resurrection.
Lev 23:161 [2] On the day of Pentecost in the New Testament, the consummation of the Triune God—the all-inclusive, life-giving, compound Spirit of the processed Triune God, who is the totality of the Triune God—was poured out upon the one hundred twenty disciples as representatives of the Body of Christ. As a result of such an outpouring of the economical Spirit of God, the Body of Christ came into existence as the increase, the enlargement, of the unlimited, individual Christ, making Him the universal, corporate Christ (1 Cor. 12:12-13), the mingling of the processed and consummated Triune God with His chosen and redeemed people, which will ultimately consummate in the New Jerusalem.
Lev 23:16b new Num. 28:26
Lev 23:171 two
[ par. 1 2 ]
Lev 23:171 [1] The offering of a new meal offering to Jehovah (v. 16) of two loaves of bread baked with leaven as firstfruits to Jehovah signifies that Christ at the stage of the firstfruits (the unleavened fine flour) has become the church as the Body of Christ in two sections at the stage of Pentecost (the two loaves—1 Cor. 10:17), offered to God as the new meal offering for God’s satisfaction. One of the sections is composed of the Jewish believers (Acts 2:1-4) and the other, of the Gentile believers (Acts 10:34-48). Both sections had sins (signified by the leaven) within them (cf. Acts 5:1-11; 6:1).
Lev 23:171 [2] That the two loaves also were firstfruits to Jehovah indicates that not only Christ but also the church are the firstfruits. Christ the firstfruits, as the fine flour, was the firstfruits on the day of resurrection (1 Cor. 15:20; John 20:17). Eventually, this fine flour became the two loaves on the day of Pentecost. In type, this indicates that Christ has become the church, that the church is the enlargement of Christ (John 3:29-30; 1 Cor. 12:12; Col. 3:10-11).
Lev 23:17a leaven cf. Lev. 7:13
Lev 23:181 burnt
The presenting of the burnt offering, the meal offering, and the drink offering with the bread signifies that the church on the day of Pentecost was a corporate man offered to God as a burnt offering to live absolutely for God, with a living as a meal offering mixed with leaven—sins—and as a drink offering (pouring out its life for God by being martyred—Phil. 2:17; 2 Tim. 4:6) to be an offering by fire accepted by God by being consumed for the satisfaction of both God and man.
Lev 23:191 sin
The offering of the sin offering and the peace offering as a wave offering (v. 20) with the bread signifies that because of its sins (cf. Acts 5:1-11), the church on the day of Pentecost needed Christ as its sin offering, and for the sake of the fellowship of man with God and man with man, it needed Christ as its peace offering. At the same time, it enjoyed Christ as its wave offering, as the One resurrected (waved) to God for the church’s enjoyment.
Lev 23:211 no
This signifies God’s redeemed people as the church enjoying Christ with God without any need of human labor to add anything.
Lev 23:22a gather Lev. 19:9-10; cf. Deut. 24:19; Ruth 2:2-3, 7, 17
Lev 23:221 poor
The harvest remaining at the corners of the fields and the gleanings being left for the poor and the sojourners signify that the grace of Christ in His resurrection at the Feast of Pentecost has a remainder in which the Gentiles may participate. See Ruth 2:2-3 and notes; cf. Matt. 15:21-28 and notes.
Lev 23:24a In vv. 24-25: Num. 29:1-2
Lev 23:241b blowing cf. Lev. 25:9
The Feast of the Blowing of Trumpets signifies God’s calling together of His scattered people (the dispersed Israelites) and His reminding them that He will issue such a call to them (Matt. 24:31; cf. Isa. 27:13; Psa. 81:3). This feast was on the first day of the seventh month, the beginning of the second half of the year, signifying the second half of God’s redemption, which is to be accomplished on Israel, the first half having been accomplished on the church. The interval between the Feast of Pentecost and the Feast of the Blowing of Trumpets signifies the church age, the age of mystery, which lasts from the day of Pentecost, when the church came into being, until the Lord’s coming back, when God will call the scattered Jews to come back to the land of their fathers. God’s calling His people back together from their dispersion will cause them to have a holy convocation, signifying their returning to God (repentance) and becoming a corporate people. This will be a memorial and a rest to God’s gathered people, in which they will be able to offer Christ to God as food for the satisfaction of both God and man (v. 25).
Lev 23:27a And vv. 27-28: Num. 29:7-8; Lev. 16:29-30
Lev 23:271 Expiation
Spiritually, the blowing of the trumpets signifies the proclaiming of the gospel to call sinners to repentance and salvation (cf. note 91 in ch. 25), and the expiation signifies Christ’s redemption (see note 11 in ch. 16). The Feast of Expiation closely followed the Feast of the Blowing of Trumpets, which involves Israel’s repentance and return to God. This signifies that the day of man’s redemption follows the trumpeting of the gospel and man’s repentance as a reaction to it. The Feast of Expiation has a double application. Spiritually, this feast has been applied to the New Testament believers, and literally it will be applied in the future to the Jews.
Lev 23:272 afflict
The people’s afflicting their souls and bringing an offering by fire to Jehovah (vv. 27c, 29) signify their mourning, repenting, and feeling sorrowful for sin, and offering Christ as food to God for the satisfaction of both God and man. This is what the Jews will do when the Lord Jesus comes back (Zech. 12:10-14; Matt. 24:30; Rev. 1:7).
Lev 23:281 no
That the people were not to do any work but were to have a Sabbath of complete rest (vv. 28, 30-32a) signifies that God’s redeemed people do not need to do any work for their redemption but should rest in the redemption God has accomplished for them, that God too may rest in His redeemed.
Lev 23:34a On vv. 34-36: Num. 29:12-13
Lev 23:341b Feast Exo. 34:22; Deut. 16:13; Ezra 3:4; Neh. 8:14
The Feast of Ingathering (Exo. 23:16b). See note 162 in Exo. 23.
Lev 23:342 Tabernacles
Lit., Booths.
Lev 23:343 seven
The seven days here signify a complete course of days, the one thousand years of the millennium.
Lev 23:361 Seven
The presenting of an offering by fire to Jehovah for seven days signifies the offering of Christ day after day as food to God for the satisfaction of both God and man. According to this type, in the millennium every day an offering will be presented to God to signify that Christ is God’s food in our experiences, which is offered to God for His satisfaction so that we and God may enjoy mutual rest.
Lev 23:362a eighth Num. 29:35
This signifies that God’s people as a sacred congregation offer Christ in resurrection (signified by the eighth day—John 20:1) as food to God for the satisfaction of both God and man, not needing to do any work but resting. This indicates that the entire one thousand years of the millennium will be a rest for God and for God’s redeemed people. See note 91 in Heb. 4.
Lev 23:391a gathered Exo. 23:16; Deut. 16:13
This signifies that the millennium will come after the harvest of what God desires to obtain on earth through the three dispensations before the millennium—the dispensation before the law (from Adam to Moses—Rom. 5:14), the dispensation of the law (from Moses to Christ’s first coming—John 1:17), and the dispensation of the church (from Pentecost to Christ’s second coming—Acts 1:11). The millennium, the age of the kingdom (Rev. 20:4, 6), will be the fourth and final dispensation of the old heaven and the old earth. It will usher in the new heaven and new earth with the New Jerusalem for eternity (Rev. 21:1-3).
Lev 23:401 product
Or, fruit. Trees signify Christ’s humanity (see note 151 in 1 Kings 6). The trees in this verse portray the evergreen, nourishing, beautiful, and rich scenery of the different aspects of Christ’s humanity being lived out from the overcomers among God’s redeemed people in the millennium.
Lev 23:402a palm cf. Neh. 8:15-17; Matt. 21:8; John 12:13; Rev. 7:9
See note 94 in Rev. 7.
Lev 23:421 booths
The coming millennium will be a conclusion of all that God has done with His redeemed people in the full course of the ages, the dispensations, in His old creation. The people dwelling in booths indicates that in the four dispensations of the old creation man cannot have a solid dwelling place. Eventually, for God’s redeemed people the present, portable tabernacles will become a solid one—the New Jerusalem with twelve foundations (Heb. 11:8-10; Rev. 21:2-3, 14). See note 21, par. 3, in John 7.
Lev 23:42a booths Deut. 31:10-11; Neh. 8:14
Lev 23:431 descendants
Lit., generations.
Lev 23:441 feasts
The seven feasts in this chapter are in two groups, with four in the first group and three in the second. The four feasts in the first group all took place in the first half of the year, signifying the time when Christ died, resurrected, and ascended to pour out the Holy Spirit. The three feasts in the second group took place in the seventh month of the year, signifying the time of Christ’s second coming. According to their dispensational fulfillment, the first four have taken place already, and the last three will take place in the future. The Feast of the Passover was fulfilled on the day of Christ’s death (Matt. 26:2, 17-19, 26-28; 1 Cor. 5:7). The Feast of Unleavened Bread is being fulfilled in the church age (1 Cor. 5:7-8). The Feast of Firstfruits was fulfilled on the day of Christ’s resurrection (1 Cor. 15:20), when the members of Christ were produced for the formation of the church (1 Pet. 1:3; Eph. 2:6). The Feast of Pentecost was fulfilled fifty days after Christ’s resurrection, on the day of the pouring out of the Holy Spirit (Acts 2:1-4; cf. Acts 1:3), when the resurrected and ascended Christ as the consummated, all-inclusive, life-giving Spirit poured Himself out on His members to form the church. The Feast of the Blowing of Trumpets will be fulfilled at Christ’s second coming (Matt. 24:31). The Feast of Expiation will be fulfilled on the day of Israel’s return to God, after they have been gathered back to their fathers’ land (Rom. 11:26-27; Zech. 12:10-14). The Feast of Tabernacles will be fulfilled in the coming millennium for a thousand years (Rev. 20:4-6) as a conclusion of all the ages of God’s old creation, for the coming of the new heaven and the new earth with the New Jerusalem as their center (Rev. 21:1-2).
Lev 24:11 saying
Verses 1-9 unveil that for us, the holy people of God, to live a holy life, we need the arranging afresh of Christ as the divine light to shine over us and as the divine food to nourish us.
Lev 24:2a Command vv. 2-3: Exo. 27:20-21
Lev 24:21 pure
The pure oil of beaten olives for the light signifies the pure Holy Spirit coming out of the crucified Christ (cf. John 19:34), typified by the beaten olives, for the shining of Christ as the lampstand in God’s dwelling place. See note 361 in Matt. 26 and note 311, par. 2, in Exo. 25.
Lev 24:22 make
Lit., cause the light of a lamp to ascend.
Lev 24:31 set
Or, tend it. So also in v. 4. The burning of the lamps continually (v. 2) signifies that Christ as the divine light (John 1:4; 8:12) shines continually in the house of God. The tending of the lamps continually (vv. 3-4) by Aaron, the high priest, signifies that Christ as our High Priest continually takes care of His divine light, causing it to shine for God continually.
Lev 24:4a lampstand Exo. 25:31-39
Lev 24:51a cakes Exo. 25:30
This signifies that the resurrected Christ, the Christ who produced the church (typified by the two-tenths of an ephah of fine flour—23:13, 17), is the element that constitutes the food in full (the number twelve signifies fullness—Matt. 14:20 and note) for all God’s people (represented by the twelve tribes, who are referred to in the twelve cakes) and for God to enjoy.
Lev 24:6a table Exo. 25:23-30; 1 Kings 7:48; 2 Chron. 4:19; 13:11; Heb. 9:2
Lev 24:71a frankincense Lev. 2:2
It is with the fragrance of His resurrection (frankincense) as a memorial portion that Christ becomes food to both God and us.
Lev 24:72 offering
That the bread of the Presence was food for both God and the priests (v. 9) indicates that God’s priests are one with Him in His service; what they eat is what God eats, and what they enjoy is what God enjoys.
Lev 24:81 Sabbath
The word Sabbath brings in the thought of rest. This signifies that our enjoyment of Christ as our food should be set in order afresh that we may have rest with God continually.
Lev 24:9a eat cf. 1 Sam. 21:6; Matt. 12:4; Mark 2:26; Luke 6:4
Lev 24:91 holy
This signifies that we, God’s serving ones, should enjoy Christ as a most holy portion of the food offered to God, in the church as the holy place.
Lev 24:101 Now
This story signifies that the joining of a man of God with a man of the world brings forth a result that will profane God, causing the profaning one to be cut off (v. 16) from the enjoyment of Christ in His fullness as the shining light and nourishing food.
Lev 24:111a blasphemed Isa. 52:5; Rom. 2:24; James 2:7; Rev. 16:9; cf. Exo. 20:7; 22:28
That the story of the blaspheming of the holy Name is recorded after the record concerning the arranging of the bread of the Presence signifies that in order to enjoy Christ in His fullness as our light and as our food (vv. 1-9), we need to sanctify the holy Name and not profane it (cf. Matt. 6:9). To sanctify the Lord’s name is to honor and respect the holy Name by separating it as something unique, not putting it with other, common names.
Lev 24:16a death cf. Matt. 26:65-66; Mark 14:63-64; John 18:31; 19:7; Acts 6:11
Lev 24:171a takes Exo. 21:12; 21:23
This chapter also reveals that we need to care for both the human life and the animal life (vv. 17-22). The human life is for the expression of God (Gen. 1:26), and the animal life is mainly for offering to God in the worship of God.
Lev 24:181 takes
Lit., strikes the soul of a beast.
Lev 24:182 life
Lit., soul for soul.
Lev 24:20a eye Exo. 21:24-25; Deut. 19:21; Matt. 5:38
Lev 25:21a Sabbath cf. Lev. 26:34-35; 2 Chron. 36:21
The Sabbath year was a rest for God, for man, and for the land. Both the Sabbath day and the Sabbath year refer to Christ. The Sabbath year denotes Christ in His fullness as our rest. The Sabbath day being for man, one day out of every week, and the Sabbath year being for the land, one whole year out of every seven years, signify that Christ is the realm of the full rest that we may enjoy Him as our rest to the fullest. See note 91 in Heb. 4.
Lev 25:3a Six vv. 3-7: Exo. 23:10-11
Lev 25:41 not
Not sowing, pruning, reaping, or gathering (vv. 4b-5) signifies that rest is purely and wholly of grace and that all human labor should cease absolutely (Matt. 11:28-30).
Lev 25:61 food
In the seventh year the produce of the land became common to all. The Sabbath produce of the land being food for every kind of person and even for the cattle and the animals (vv. 6-7) signifies that it is all a matter of grace toward anyone, regardless of his status.
Lev 25:81 seven
The fifty years that consummated in the jubilee comprised eight Sabbath years (the year of jubilee was also a Sabbath year—vv. 11-12), being Sabbath upon Sabbath to be an eightfold Sabbath, signifying the superabundance of the fullness of God’s rest with satisfaction to us. Moreover, the first and last years of this fifty-year period were eighth years, and in between there were six eighth years, making a total of eight eighth years. Since the number eight signifies resurrection (John 20:1), this indicates that the jubilee is something that is altogether from resurrection, to resurrection, in resurrection, and with resurrection.
Lev 25:91a Day Lev. 23:27
The sounding of the ram’s horn in the forty-ninth year on the Day of Expiation signifies that the jubilee is based on the expiation for sin (see ch. 16), that the full liberty might be proclaimed to all the people (v. 10). This type was fulfilled by the full redemption of Christ as the basis for the proclamation of the full freedom to all the human race (cf. Mark 16:15; Luke 24:47).
Lev 25:9b trumpet Lev. 23:24; cf. Isa. 27:13
Lev 25:101 fiftieth
[ par. 1 2 ]
Lev 25:101 [1] That the jubilee was in the fiftieth year (vv. 10-11) signifies that the full responsibility (typified by the number fifty) to meet all the requirements of God has been fulfilled so that man does not need to bear any responsibility. Fifty years also signifies the entire course of fallen human life. Thus, the year of jubilee, the fiftieth year, signifies the conclusion of our fallen human life.
Lev 25:101 [2] The year of jubilee is the acceptable year of the Lord prophesied in Isa. 61:1-2 and fulfilled by the Lord’s coming in Luke 4:16-22. In the Old Testament type the jubilee lasted for one year, but in the fulfillment it refers to the entire New Testament age, the age of grace, as the time when God accepts the returned captives of sin (Isa. 49:8; Luke 15:17-24; 2 Cor. 6:2) and when those oppressed under the bondage of sin enjoy the release of God’s salvation (Rom. 7:14—8:2). The believers’ enjoyment of the jubilee in the age of grace, i.e., their enjoyment of Christ as God’s grace to them, will issue in the full enjoyment of the jubilee in the millennium and in the fullest enjoyment in the New Jerusalem in the new heaven and new earth.
Lev 25:102 liberty
[ par. 1 2 3 ]
Lev 25:102 [1] In the year of jubilee everyone who had sold his possession, his allotted portion of the good land, was returned to it without paying anything to redeem it (vv. 10, 13, 28), and everyone who had sold himself into slavery regained his freedom and returned to his family (vv. 39-41). Returning to one’s possession and being freed and returning to one’s family signify that in the New Testament jubilee the believers have returned to God as their lost divine possession, have been released from all bondage, and have returned to the church as their divine family.
Lev 25:102 [2] Each family of the Israelites was allotted a portion of the good land. After the children of Israel received their portions of the land, some became poor and sold their allotment (v. 25a), thus losing their possession, their inheritance. Others became so poor that they even sold themselves into slavery (v. 39a), thus losing their freedom and becoming separated from their families. The good land of Canaan typifies the Triune God embodied in Christ (Col. 2:9) and realized as the all-inclusive life-giving Spirit (1 Cor. 15:45; 2 Cor. 3:17; Gal. 3:14) as the allotted portion of the saints (see note 71 in Deut. 8). When God created man, He intended to give Himself in Christ to man as man’s possession, man’s inheritance (Gen. 2:9; 13:12-15; Psa. 16:5; 90:1). However, man became fallen, and in the fall man lost God as his possession (Gen. 3:24; 4:16; Eph. 2:12) and sold himself into slavery under sin, Satan, and the world (John 8:34; Rom. 7:14b; Gal. 4:8; Titus 3:3; 1 John 5:19b). God’s New Testament salvation, accomplished by God’s grace based on His redemption in Christ (Rom. 3:24; 5:1-2; Eph. 2:8), brings fallen man back to God as His divine possession (Acts 26:18; Gal. 3:14; Eph. 1:14; Col. 1:12; Luke 15:12-24), releases man from slavery under sin, Satan, and the world (John 8:32; Rom. 6:6, 14; 8:2; Heb. 2:14-15; John 12:31), and restores man to his divine family, the household of God (Gal. 6:10; Eph. 2:19), that he may enjoy fellowship in God’s grace (2 Cor. 13:14).
Lev 25:102 [3] In the present age the whole race of Israel has become poor and has lost the land of Canaan. At the Lord’s second coming, the millennium will be a jubilee to them, in which they will regain ownership of their God-allotted portion (Isa. 61:1-2 and notes).
Lev 25:103a jubilee Lev. 27:24; Num. 36:4; Ezek. 46:17
Perhaps related to the word ram; meaning a time of shouting, or a time of the trumpeting of the ram’s horn. The trumpeting of the ram’s horn signifies the preaching of the gospel as the proclaiming of liberty in the New Testament jubilee to all the sinners sold under sin (Luke 4:18-19; Acts 26:17b-18) that they may return to God and God’s family and may rejoice with shouting in the enjoyment of God’s salvation.
Lev 25:111 not
Not sowing, reaping, or gathering in the year of jubilee (vv. 11-12) signifies that in God’s jubilee no human work is needed. It is altogether a rest to man, and God bears all the responsibility.
Lev 25:15a According Lev. 27:18
Lev 25:211 three
This signifies that the sufficient grace of God surpasses our need threefold. In the Sabbath year the produce of the land, but not the possession of the land, was common for the purpose of enjoyment (vv. 6-7). For this purpose God blessed the land to produce food threefold. This practice of keeping the Sabbath year ushers God’s people into the jubilee (vv. 8-17).
Lev 25:23a land Deut. 32:43; Psa. 85:1; Hosea 9:3; Joel 2:18; 3:2
Lev 25:231 Mine
If we become weak or backslidden after we are saved, we will temporarily lose the enjoyment of Christ as our divine possession and may again become enslaved to sin, Satan, and the world. That the land belonged to God and could not be sold in perpetuity signifies that our divine possession belongs to God, and we cannot lose it forever. It is safeguarded by God’s grace (cf. Rom. 11). We may become defeated and may even be disciplined during the millennium, but our spiritual ownership of the divine possession cannot be lost permanently (cf. 1 Cor. 3:15). After the millennium, the disciplined believers will be restored to the ownership of their divine possession, especially in the new heaven and the new earth, to enjoy the blessing of the New Jerusalem. It is of the grace of God that we will be restored to our divine possession for eternity.
Lev 25:23b strangers 1 Chron. 29:15; Psa. 39:12; Heb. 11:13; 1 Pet. 2:11
Lev 25:241 redemption
Verses 24-28 speak of the redemption of the land that has been sold. The redeeming of the land by the nearest relative (v. 25) signifies that in Adam we became poor and sold our possession, and the Lord Jesus, our nearest relative, has come as our Redeemer to redeem for us what we sold (cf. Ruth 3—4). The redeeming of the land by the person who sold it, he not having anyone to redeem it for him (vv. 26-27), signifies that the children of Israel, not recognizing the Lord Jesus as their nearest relative (John 1:11), have put themselves in the position of having to bear the responsibility for their redemption until they become able to redeem themselves. However, to this day they are still unable to do it, and actually they will never be able to do it. When the Lord Jesus comes back, they will recognize Him as their relative (Zech. 12:10), and then they will be redeemed by Him. Not having sufficient means to redeem the possession and waiting for the year of jubilee, when the one who sold the land would return to his possession (v. 28), signifies that we were unable to redeem what we had lost until the coming of the New Testament jubilee, in which all that we had lost is released to us to be our possession. See note 102.
Lev 25:25a relative Ruth 2:20; 3:9, 12; 4:3
Lev 25:25b redeem Ruth 4:4; Jer. 32:7-8
Lev 25:27a years Lev. 25:50-52
Lev 25:28a jubilee Lev. 25:13
Lev 25:291 house
[ par. 1 2 ]
Lev 25:291 [1] The houses built on the land and within the walled cities typify the church built on Christ and expressed as local churches in many cities (Matt. 16:18; Rev. 1:11). The limiting of the time of the redemption of such houses to one year after the sale (vv. 29-30) signifies that if a believer has lost the enjoyment of the church life, it can be restored only within a short limit of God’s grace, as indicated by the one year. If the lost enjoyment of the church life is not restored in the church age, the age of grace, it will still be lost in the millennium, the age of the kingdom. This is according to the principle of taking away from him who has not (Matt. 25:29). Ultimately, in the New Jerusalem the enjoyment of the Body life of Christ will be restored to the defeated believers after they have been disciplined during the millennium. See note 231.
Lev 25:291 [2] Losing the enjoyment of the church life is more serious than losing the enjoyment of Christ. Because the Lord is gracious, it is easy for us to recover our enjoyment of Him. However, it is more difficult and requires a longer time to recover the lost church life. We should be warned by this not to “sell” the church life.
Lev 25:311 houses
This signifies that in a place in which there are some believers who cannot be considered a church, the lost enjoyment of Christ can be restored.
Lev 25:32a cities Num. 35:2-8; Josh. 21:1-45
Lev 25:321 houses
The Levites (serving ones) having the permanent right of redemption over their houses (vv. 32-33) signifies that if any loss of the enjoyment of the church life occurs to the believers who are adequately engaged in the service of God in a church, it can be restored to them without any limitation of time.
Lev 25:341 field
The fields of the suburbs of the Levites being their permanent possession and not being sold signifies that the believers who are adequately engaged in the service of God in a church will not lose the enjoyment of Christ permanently. Cf. note 231.
Lev 25:351 brother
The regulations related to the jubilee in vv. 35-55 can be applied to the relationships among the saints, the brothers, in the church life. To live together in the church life for the building up of the Body of Christ, we need to have the proper care for all the saints.
Lev 25:35a poor Deut. 15:7-8; Psa. 41:1; 112:9; Prov. 14:31; cf. Acts 11:29; 1 John 3:17
Lev 25:352 he
Lit., his hand fails. A brother of the Israelites becoming poor and unable to support himself signifies a believing brother becoming spiritually poor and unable to take care of himself. According to the type in vv. 35-37, we should help the brother who becomes weak in spirit, without taking any advantage of him. We should care for him in love so that he may live before the Lord as we do (cf. Gal. 6:1; James 5:19-20).
Lev 25:38a I Exo. 20:2; Lev. 25:42, 55; 22:33; 26:13; Num. 15:41
Lev 25:391 sells
The regulation in vv. 39-43 signifies that if a brother becomes poor spiritually and is in debt to us, we should not treat him harshly and should consider him not as our slave but as our helper until he is revived by the grace of God (the jubilee comes), at which time he will be released from us. In rendering spiritual care to others, our motive, our spirit, and our attitude must be proper (cf. Matt. 20:28; 2 Cor. 4:5; Gal. 6:1).
Lev 25:42a servants Lev. 25:55; cf. Rom. 6:22; 14:4; 1 Cor. 7:22-23
Lev 25:43a severity Exo. 1:13-14; cf. Eph. 6:9
Lev 25:441 nations
According to vv. 44-46, God’s people could purchase male and female slaves from the nations and from the sojourners and consider them as their possessions, but they were not to take slaves from among the Israelites. This signifies that we should not treat the believers, who are our spiritual relatives, our brothers, like the outsiders.
Lev 25:471 brother
In vv. 47-49, an Israelite brother who sold himself to a stranger or a sojourner being redeemed by his brother, by his uncle, or by any of his blood relatives, or by himself if he could afford it, signifies that we should help a brother who (through some offense) is spiritually in debt to outsiders so that he may be released from his indebtedness or so that he may become able to release himself by his own means. The selling price and the amount of the refund for redemption being calculated according to the number of years relative to the jubilee (vv. 50-53) signifies that our release from slavery is related to and based on God’s grace. The sold one who was not redeemed by these means being released in the year of jubilee (v. 54) signifies that we can be released from our slavery wholly by the grace of God. We do not need any other means.
Lev 25:48a brothers Neh. 5:5, 8
Lev 25:55a servants Lev. 25:42
Lev 26:11a idols Lev. 19:4; Exo. 20:4
Not making idols or bowing down to them signifies that besides the processed Triune God, we have no other goals that we are seeking after, that we may not lose the position to enjoy our divine possession. See note 213, par. 1, in 1 John 5.
Lev 26:21a Sabbaths Lev. 19:30; Exo. 20:8
Keeping God’s Sabbath signifies that we know that the work of God was done entirely by Him that we might enjoy it and that there is no need for us to do any work (see note 81 in Exo. 20).
Lev 26:22 sanctuary
Revering God’s sanctuary signifies that we regard with reverence all that God is and has accomplished in Christ as His dwelling, embodiment, and expression (John 1:14; Col. 2:9) and in the church as the enlargement of Christ for God’s dwelling and eternal manifestation (1 Tim. 3:15-16; Rev. 21:10).
Lev 26:31 walk
In vv. 1-2 the basis for our obedience to God is (1) the processed and consummated Triune God Himself as our unique goal (no idols), (2) God’s work accomplished for our enjoyment and our rest (His Sabbaths), and (3) the issue of God’s work—the church as the Body of Christ, the mingling of the processed Triune God and His chosen and redeemed people as one entity, to be the enlargement of the consummated Christ as God’s dwelling, God’s embodiment, God’s expression, and God’s eternal manifestation (His sanctuary). To obey God is to honor Him as the processed Triune God, to agree with all that He is and with all that He has accomplished. By obeying Him we receive His rich blessing (vv. 4-13).
Lev 26:41a rains Deut. 28:12; Ezek. 34:26-27; Joel 2:23-24; Acts 14:17
That those who obeyed God’s commandments would be blessed signifies that we, the New Testament believers, are blessed by walking according to the Spirit (Rom. 8:4), with six issues: (1) Rains in their season (v. 4a) signify that the Spirit, typified by rain (Deut. 11:14; Jer. 5:24; Joel 2:23), is given to the church or to the individual believers in due time. (2) The land yielding its rich produce that the people may eat the new food always and dwell securely in the land (vv. 4b-5, 10) signifies that we dwell in Christ as our good land and enjoy the riches of Christ for our satisfaction and security (Eph. 3:8; Col. 1:12). (3) Peace being given in the land without threats, wild beasts, and the sword (v. 6) signifies that the church is normally in a peaceful situation, having no “wild beasts” (cf. Acts 20:29) or fightings among the saints (James 4:1). (4) Chasing the enemies, five chasing a hundred and a hundred chasing ten thousand (vv. 7-8), signifies that the church will chase the enemies (Eph. 6:12) in the coordination of the Body. (5) Fruitfulness in multiplication (v. 9) signifies that the church will be fruitful and multiply (John 15:8, 16). (6) God setting His tabernacle among the people (v. 11) signifies that God’s dwelling will be built up in the church for God’s delight that He may dwell among His people (cf. 2 Cor. 6:16-18).
Lev 26:8a chase cf. Deut. 32:30; Josh. 23:10; Judg. 7:7; 1 Sam. 14:6, 14; 1 Chron. 11:11, 20; Isa. 30:17
Lev 26:9a multiply Gen. 17:6; Neh. 9:23
Lev 26:9b covenant Lev. 26:15; Exo. 19:5; 24:7; Deut. 5:2
Lev 26:11a tabernacle Exo. 25:8-9; cf. Ezek. 37:26-28; Rev. 21:3
Lev 26:12a among Exo. 29:45; 2 Cor. 6:16
Lev 26:12b God Exo. 6:7; Jer. 7:23; 11:4; 24:7; 30:22; Ezek. 11:20; 14:11; 36:28; 37:27
Lev 26:13a out Lev. 25:38
Lev 26:14a But vv. 14-39: cf. Deut. 28:15-68
Lev 26:141 listen
Those who disobeyed God’s commandments (vv. 14-15) would be chastised, disciplined, on five levels that they might repent (see vv. 16-39 and notes). This signifies that the believers who do not walk according to the Spirit but according to the flesh (cf. Rom. 8:7-8) will suffer chastisement, not just once but on many levels with a number of punishments, that they may be forced to repent.
Lev 26:15a covenant Lev. 26:9
Lev 26:161 sudden
The chastisement on the first level (vv. 16-17) signifies that we will be sick in the spirit and even in the body (cf. 1 Cor. 11:29-32; James 5:14-16; 1 John 5:16) so that we lose our eyesight and our life (cf. Rev. 3:1, 17), and the enemy will enjoy what we in vain have done. Furthermore, we will become so weak that we will not be able to stand before the enemies but will flee from them.
Lev 26:181 chastise
The chastisement on the second level is sevenfold, i.e., intensified. The sky being made like iron and the earth like bronze, yielding no produce (vv. 19-20), signifies that the Spirit will not come to us from the heavens, and we will have no spiritual produce for our spiritual food.
Lev 26:18a seven Lev. 26:21, 24, 28
Lev 26:20a not Lev. 26:20, 24, 28; Deut. 11:17; Hag. 1:10
Lev 26:21a seven Lev. 26:18
Lev 26:211 plagues
The chastisement on the third level brings in plagues sevenfold (vv. 21-22). These plagues signify troubles among the believers in the church (1 Cor. 1:11; 2 Cor. 12:20).
Lev 26:221 wild
Wild animals bereaving people of their children and destroying their cattle, reducing their number and making their roads desolate, signifies that in the church fierce people (Acts 20:29) will rise up to bereave the believers of their life produce, to destroy their spiritual possessions, to reduce their number, and to desolate their communications.
Lev 26:241 strike
The chastisement on the fourth level is a matter of striking sevenfold (vv. 24-26).
Lev 26:24a seven Lev. 26:18
Lev 26:251 sword
Bringing a sword signifies that in the church there will be fightings among the brothers (Gal. 5:15; James 4:1). Sending pestilence signifies that in the church there will be some kind of contagious spiritual disease (cf. 1 Tim. 6:4; 2 Tim. 2:17). Delivering the people into the hand of the enemy signifies that the believers in the church will be taken over by the enemy (cf. 1 Pet. 5:8).
Lev 26:261 cut
Lit., break your staff. Cutting off the supply of bread so that it will be returned by weight and people will not be satisfied signifies that in the church the spiritual supply will be cut off to a greatly reduced amount, so that there will be no satisfaction for the believers.
Lev 26:262 by
I.e., in rationed amounts.
Lev 26:26a weight Rev. 6:5
Lev 26:281 chastise
In the chastisement on the fifth level the people are disciplined sevenfold again (vv. 27-39).
Lev 26:28a seven Lev. 26:18
Lev 26:291 eat
The people eating the flesh of their children signifies that the church becomes so poor that it is unable to satisfy its members but bereaves them of their food supply, there being nothing to eat except the “children,” i.e., what the church members produced in the past.
Lev 26:30a high 2 Chron. 14:5; 34:3-4, 7; Ezek. 6:3-6
Lev 26:301 dead
The heaping of the dead bodies upon the bodies of the destroyed idols signifies that the fleshly churches place themselves as carcasses upon goals that are other than God, which they sought as idols and which God destroyed.
Lev 26:31a cities 2 Kings 25:8-10; Neh. 2:3; Jer. 4:7
Lev 26:311 waste
The chastisement in this verse signifies that the churches are laid waste and their worship is desolated, and there is no satisfaction as a fragrance to God.
Lev 26:31b holy Psa. 74:7; Matt. 23:38
Lev 26:321a desolate Deut. 29:23; Isa. 1:7; Jer. 9:11
The land being made desolate and being inhabited by the enemies signifies that the church’s enjoyment of Christ as the rich land is made desolate and is stolen by the enemies.
Lev 26:331a scatter Deut. 4:27; 28:64; Neh. 1:8; Psa. 44:11; Jer. 9:16; Ezek. 12:15; 20:23; 22:15; Zech. 7:14
The people being scattered among the nations and chased by the unsheathed sword signifies that the church is scattered among the Gentiles and driven by the death judgment of God.
Lev 26:341a Sabbaths 2 Chron. 36:21; cf. Lev. 25:2
The land enjoying its Sabbaths during the people’s captivity (vv. 34-35) signifies that the church’s enjoyment of Christ as the rich land lies waste after the believers are scattered among the Gentiles.
Lev 26:361 put
The chastisements in vv. 36-39 signify that the church in its captivity is under suffering and is eventually consumed by the enemies.
Lev 26:36a no Lev. 26:17; cf. Prov. 28:1
Lev 26:401a confess Neh. 9:2; Prov. 28:13; 1 John 1:9; cf. 1 Kings 8:33-36; Dan. 9:4-19
God’s people confessing their iniquity, humbling their uncircumcised heart, and accepting the punishment of their iniquity (vv. 40-41) signifies that the church in its captivity under the enemies repents, confesses its sins, and accepts God’s punishment for its sins.
Lev 26:41a uncircumcised Jer. 9:26; Acts 7:51
Lev 26:421a remember Exo. 2:24; 6:5; Psa. 106:45; Ezek. 16:60; Luke 1:72
God remembering His covenants and the land signifies that for the church in captivity God remembers His new covenant (Heb. 8:10-12) and Christ as the rich land (Col. 1:12).
Lev 26:43a Sabbaths Lev. 26:34
Lev 26:44a not Deut. 4:31; 2 Kings 13:23
Lev 26:441 reject
[ par. 1 2 ]
Lev 26:441 [1] That God would not reject the people nor destroy them utterly and break His covenant with them signifies that God, having chastised the church severely, will not reject it, nor will He destroy it utterly and break His covenant with it.
Lev 26:441 [2] The spiritual principle in this chapter is that if we are wrong, we should repent; then we will receive back the blessing for our enjoyment. In the case of Israel, this word will be fulfilled at the time of the Lord’s coming back (Zech. 12:10; Rom. 11:25-27).
Lev 26:45a remember Lev. 26:42
Lev 27:21 makes
Lit., shall be wonderful to make a vow. The book of Leviticus concludes with a vow of four kinds of devotions, showing that the totality of all the things in this book is a vow, which becomes our life, our living, as God’s priesthood.
Lev 27:2a vow Lev. 22:21; Num. 6:2; 1 Sam. 1:11
Lev 27:22 valuation
In the devotion of a person to God, the value of the person is set by God, i.e., in the eyes of God, “according to the shekel of the sanctuary” (vv. 3, 25), i.e., according to the holy scale of God’s dwelling, the spiritual scale of the church, which is God’s dwelling today (1 Tim. 3:15). The valuation was done in order to redeem the devoted thing (vv. 13, 14, 19).
Lev 27:31 male
Males in this category, the most valuable, signify those who are spiritually strong, mature, experienced, and able to serve at war in the church (Num. 1:2-3). Their being valued at fifty shekels—fifty is composed of ten (fullness) times five (responsibility)—signifies that they are required to bear the greatest responsibility.
Lev 27:3a shekel cf. Exo. 30:13; Lev. 27:25
Lev 27:41 female
The female signifies those who are spiritually weaker than those categorized as males (1 Pet. 3:7).
Lev 27:51 five
Those in this category, the third most valuable, signify those who are spiritually young in the church (cf. 1 John 2:13-14).
Lev 27:61 month
Those in this category are the least valuable and signify those who are spiritually the young children (cf. 1 John 2:13).
Lev 27:6a five Num. 18:16
Lev 27:71 sixty
Those in this category signify those who are spiritually deteriorated.
Lev 27:81 means
The valuation of the one who was poorer being according to his means signifies that actually we are not valued according to our spiritual age but according to our spiritual ability, not according to what we should do spiritually but according to what we can do spiritually.
Lev 27:91 holy
To be holy is to be sanctified to God and thus to belong to God, becoming His possession. The devoted animal not being able to be exchanged or substituted (v. 10a) indicates that once we have devoted ourselves to God, our status cannot be changed. Once something has been devoted to God, being placed on the altar, it cannot be returned. If an exchange were made, both animals would be holy (v. 10b); i.e., both would belong to God. This indicates that God earnestly desires our devotion.
Lev 27:10a substitute Lev. 27:33
Lev 27:111a unclean Lev. 27:27
That the unclean animal devoted to Jehovah was valued by the priest (vv. 11-12) signifies that even though what we devote to God is unclean, through the valuation of our Mediator, the Lord Jesus (1 Tim. 2:5), the motive of our devotion is still valuable to some degree before God.
Lev 27:131a one-fifth Lev. 5:16
The adding of one-fifth to the valuation signifies that we should be careful, not owing anything to God in our devotion.
Lev 27:141 consecrates
Or, dedicates. So throughout this chapter.
Lev 27:142 priest
The valuing of the devoted house by the priest signifies that our devotion related to the church (1 Tim. 3:15) should be valued by our Mediator, the Lord Jesus (1 Tim. 2:5).
Lev 27:151a one-fifth Lev. 5:16
The adding of one-fifth of the valuation to redeem the house signifies that we should not take advantage of our devotion related to the church life, that we may keep the enjoyment of the church life. Otherwise, we will be churchless persons.
Lev 27:161 field
Spiritually, the devoting of a field, a part of the land, is related to the enjoyment of Christ as the rich land (see note 71 in Deut. 8). The more we devote ourselves and our possessions to God, the more we will enjoy Christ. All our devotions consummate in the enjoyment of Christ.
Lev 27:162 seed
This signifies that our devotion related to the enjoyment of Christ as the rich land should be valued according to the seed of the divine life required for our spiritual increase. In the type, the more seed required, the higher was the value of the land. Seed is for multiplication, for life increase (John 12:24). If our devotion related to the enjoyment of Christ will afford a greater prospect for the increase of the church, this devotion will be more valuable.
Lev 27:171 year
The longer the time until the jubilee, the greater was the value of the devoted land (vv. 17-18). This signifies that our devotion related to the enjoyment of Christ should be valued also according to the measure of God’s grace from the jubilee. The amount of seed needed for the devoted land, and hence the value of the land (v. 16), depended on the number of years before the jubilee. If we devote ourselves to the Lord early in life, we will have more years to bring sinners to the Lord and thus to contribute to the increase of the church. The greater the increase we bring in, the greater the grace we will enjoy (cf. John 15:2, 6).
Lev 27:181 for
Or, for it. So also in v. 23.
Lev 27:18a years Lev. 25:15-16
Lev 27:19a add Lev. 27:13
Lev 27:211 field
The regulations in vv. 21-24 signify that in our devotion related to the enjoyment of Christ as the rich land, we cannot take advantage of others and we must be fair with God.
Lev 27:21a jubilee Lev. 25:28, 31, 33, 41
Lev 27:21b devoted Num. 18:14; Ezek. 44:29
Lev 27:25a shekel Exo. 30:13; Lev. 27:3
Lev 27:261 firstborn
Not consecrating the firstborn, which already belonged to Jehovah, signifies that we may not devote anything that is owned by God.
Lev 27:26a firstborn Exo. 13:2
Lev 27:271a unclean Lev. 27:11-13
See note 111.
Lev 27:27b one-fifth Lev. 5:16
Lev 27:281 most
This signifies that our devotion must be so strong that it cannot be altered.
Lev 27:30a tithe Gen. 14:20; 28:22; Num. 18:21, 24; Deut. 14:22-23; 2 Chron. 31:5-6, 12; Neh. 13:12; Mal. 3:8, 10
Lev 27:301 Jehovah’s
[ par. 1 2 ]
Lev 27:301 [1] The regulations in vv. 30-33 signify that we have no right over anything that belongs to God, and we may not dispose of it or change its ownership in any way.
Lev 27:301 [2] Leviticus, a book on what God has done for our enjoyment, ends with God’s aspiration that we vow to devote ourselves to Him. God has done everything for us, and now He needs us to enjoy Him. At the end of Leviticus God expresses His aspiration and expectation that we vow to devote to Him whatever we are, whatever we have, and whatever we can do. The purpose of this devotion is that we would enjoy the Lord in all that He has prepared for us.
Lev 27:31a one-fifth Lev. 5:16
Lev 27:33a substitute Lev. 27:10