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❶Literary Structure Under the Sinai Covenant Israel had been called to be a kingdom of priests and a holy nation Exod

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Moreover, all who were slaves were set free Money lending was not a very lucrative occupation in Israel. According to verse 37, you could not even charge interest on money loaned to fellow Hebrews. Add to that the forgiveness of debt, and what's the point? An interesting implication of the Jubilee year is the value of property leading up to those years.

The closer you got, the less it was worth. It reverted back to the original owners of the Canaan occupation. So, in reality, in God's economy you never really bought the property itself - just the use of that property until the 50th year We see in verse 30 that this provision did not apply to property within a walled city. That property in the Year of Jubilee remained with the purchaser after the first year of purchase verse We also see an exemption from the exemption for city property owned by the Levites.

The Levites were given property within certain cities in Canaan in Joshua 21 see notes. Regardless of whether or not it was a walled city, the Levite families got their property returned to them in the Jubilee Year.

The return of the Jubilee year was to be proclaimed by a blast of trumpets which sounded throughout the land. There is no record in Scripture of the actual observance of this Jubilee, but the command here is clear. Since the fiftieth year always follows year 49, a sabbatical year, a two—year cessation of agricultural activity is intended, as seen in verses As a matter of fact, those verses tell us that the seed sown in the sixth year will give them a yield for three years.

Non Hebrews did not get their freedom back as slaves in the Year of Jubilee verses However, Hebrews sold into the servitude of non Hebrews could be redeemed at any time and did automatically get their freedom at the Year of Jubilee. We see in these verses that the Year of Jubilee was to be considered in the purchase of a slave, being fully aware that Hebrew slaves would be released in the Year of Jubilee.

Laws regarding slaves are found in Exodus Incidentally, there you will find that only non-Hebrew slaves could ever become bond slaves aka bondservants. Moreover, note the stipulation in verse 44 that these non-Hebrew slaves were comprised of non Canaanites when it says "shall be of the heathen that are round about you. These laws were given, at least for the most part, during the year that Israel camped at Mount Sinai, when God directed Moses in organizing Israel's worship, government and military forces.

The book of Numbers continues the history with preparations for moving on from Sinai to Canaan. Leviticus is a manual of regulations enabling the holy King to set up his earthly throne among the people of his kingdom. It explains how they are to be his holy people and to worship him in a holy manner. Holiness in this sense means to be separated from sin and set apart exclusively to the Lord for his purpose and for his glory.

So the key thought of the book is holiness see notes on In Leviticus spiritual holiness is symbolized by physical perfection.

Therefore the book demands perfect animals for its many sacrifices chs. A woman's hemorrhaging after giving birth ch. The person with visible skin disease must be banished from the camp, the place of God's special presence, just as Adam and Eve were banished from the Garden of Eden.

Such people can return to the camp and therefore to God's presence when they are pronounced whole again by the examining priests. Before they can reenter the camp, however, they must offer the prescribed, perfect sacrifices symbolizing the perfect, whole sacrifice of Christ.

After the covenant at Sinai, Israel was the earthly representation of God's kingdom the theocracy , and, as its King, the Lord established his administration over all of Israel's life. Israel's religious, communal and personal life was so regulated as to establish them as God's holy people and to instruct them in holiness. Special attention was given to Israel's religious ritual.

That branch of the Lord Isaiah 4: It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow.

We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Proverbs 3: They were not to eat of their new corn till God's part was offered to him out of it Leviticus Here is the institution of the feast of pentecost, or weeks, as it is called Deuteronomy It is also called the feast of harvest, Exodus For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast.

Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, Leviticus At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened.

With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live.

They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Haggai 1: These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy.

All these offerings are here appointed, Leviticus That one day was to be kept with a holy convocation, Leviticus It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose.

Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon mount Sinai, the fiftieth day after they came out of Egypt.

That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast Acts 2: And on that day as bishop Patrick well expresses it the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb.

To the institution of the feast of pentecost is annexed a repetition of that law which we had before Leviticus Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted.

It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.

The institution of the feast of trumpets, on the first day of the seventh month, Leviticus That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month Leviticus It was to be as their other yearly sabbaths, a day of holy rest-- You shall do no servile work therein and a day of holy work-- You shall offer an offering to the Lord concerning these particular directions were afterwards given, Numbers That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets.

They blew the trumpet every new moon Psalm This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn for which reason this was, till now, the first month.

The mighty word by which God made the world is called the voice of his thunder Psalm The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year.

It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isaiah A repetition of the law of the day of atonement, that is, so much of it as concerned the people.

They must on this day rest from all manner of work, and not only from servile works as on other annual festivals it must be as strict a rest as that of the weekly sabbath, Leviticus For it is a day of atonement.

Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else.

On that day God spoke peace unto his people, and unto his saints and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. They must afflict their souls, and this upon pain of being cut off by the hand of God, Leviticus They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions.

Every soul must be afflicted, because every soul was polluted, and guilty before God while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. The entire day must be observed: From even to even you shall afflict your souls Leviticus Note, The eves of solemn days ought to be employed in solemn preparation.

When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it for how can we spend our time better?

Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath. It shall be a statute for ever in your generations: We have here, I.

The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them.

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