Leviticus 22:16
by allowing the people to eat the sacred offerings and thus to bear the punishment for guilt. For I am the LORD who sanctifies them."
by allowing them to eat
This phrase refers to the priests and their families who were permitted to consume certain portions of the offerings brought to the sanctuary. The Hebrew root here is "אָכַל" (akal), meaning "to eat" or "to consume." In the context of Leviticus, eating the sacred offerings was a privilege and a responsibility. It symbolized participation in the holiness of God’s provision. Archaeologically, this reflects the ancient Near Eastern practice where priests were sustained by offerings, emphasizing their role as mediators between God and the people.

the sacred offerings
The term "sacred offerings" refers to the holy gifts dedicated to God, known in Hebrew as "קָדָשִׁים" (qodashim). These offerings were set apart for divine purposes, underscoring the holiness required in worship. Historically, these offerings included grain, animals, and other sacrifices, which were central to Israelite worship and covenant relationship with God. The sacredness of these offerings highlights the need for purity and reverence in handling what belongs to God.

and so to bear the punishment for guilt
This phrase indicates the consequence of mishandling or improperly consuming the sacred offerings. The Hebrew word for "bear" is "נָשָׂא" (nasa), meaning "to carry" or "to bear." The concept of bearing guilt is deeply rooted in the sacrificial system, where the transference of sin and guilt was symbolically placed upon the offering. This underscores the seriousness of maintaining holiness and the consequences of failing to do so, reflecting the justice and righteousness of God.

For I am the LORD
This declaration, "אֲנִי יְהוָה" (Ani YHWH), is a powerful reminder of God’s identity and authority. It is a recurring phrase in Leviticus, emphasizing God’s sovereignty and the covenant relationship with Israel. The use of the divine name "YHWH" connects to God’s self-revelation to Moses and the Israelites, reinforcing His eternal presence and unchanging nature. This statement serves as a divine seal on the instructions given, reminding the people of the source of their sanctification.

who sanctifies them
The Hebrew root "קָדַשׁ" (qadash) means "to sanctify" or "to make holy." This phrase highlights God’s role in setting apart the Israelites and their priests for His purposes. Sanctification is both a divine act and a call to holiness, reflecting God’s desire for His people to be distinct and pure. In the broader scriptural context, sanctification is a theme that runs throughout the Bible, pointing to the ultimate sanctification through Christ. This underscores the transformative power of God’s holiness in the lives of His people.

Persons / Places / Events
1. Priests
The primary audience of Leviticus 22, responsible for maintaining the sanctity of the sacred offerings.

2. Sacred Offerings
These are the holy gifts presented to God, which must be handled with reverence and purity.

3. Israelites
The broader community affected by the priests' actions, as they bring offerings to God.

4. The LORD
God, who sanctifies and sets apart the offerings and the people.

5. Tabernacle
The central place of worship where offerings are made, representing God's presence among His people.
Teaching Points
Holiness in Service
The priests' role in maintaining the sanctity of offerings underscores the importance of holiness in service to God. As believers, we are called to serve with integrity and purity.

Responsibility and Accountability
The passage highlights the responsibility of leaders to guide others in righteousness. Spiritual leaders today must be vigilant in their duties to prevent others from falling into sin.

Sanctification by God
God is the one who sanctifies. Our efforts in holiness are empowered by His grace. We must rely on Him to purify and set us apart for His purposes.

Community Impact
The actions of the priests affected the entire community. Our personal holiness and obedience have a ripple effect on those around us, influencing the spiritual health of our community.

Reverence for Sacred Things
The sacred offerings symbolize our worship and devotion. We must approach our relationship with God with reverence, recognizing the sacredness of our spiritual practices.
Bible Study Questions
1. How does the role of the priests in Leviticus 22:16 reflect the responsibilities of spiritual leaders today?

2. In what ways can we ensure that our service to God remains holy and pure?

3. How does understanding that God is the one who sanctifies us change our approach to personal holiness?

4. What are some practical steps we can take to prevent our actions from negatively impacting our community's spiritual health?

5. How can we cultivate a deeper reverence for the sacred aspects of our faith in our daily lives?
Connections to Other Scriptures
Exodus 29
Discusses the consecration of priests and the importance of holiness in their service.

Numbers 18
Details the responsibilities of the priests and Levites concerning the offerings.

1 Peter 2:9
Relates to the concept of being a royal priesthood, emphasizing holiness and sanctification.

Hebrews 10
Explores the ultimate sanctification through Christ, the perfect offering.
The Eating of the Holy ThingsJ.A. Macdonald Leviticus 22:1-16
Holiness of Priests and SacrificesR.A. Redford Leviticus 22:1-33
Priestly DisqualificationsR.M. Edgar Leviticus 22:1-33
People
Aaron, Israelites, Moses
Places
Teman
Topics
Bear, Bring, Bringeth, Brings, Cause, Caused, Causing, Eat, Eating, Gifts, Guilt, Guilt-offering, Hallow, Holy, Iniquity, Makes, Offerings, Payment, Punishment, Requiring, Sacred, Sanctifies, Sanctifieth, Sanctify, Sanctifying, Sin, Suffer, Trespass
Dictionary of Bible Themes
Leviticus 22:15-16

     7768   priests, OT function

Library
The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular
Alfred Edersheim—The Life and Times of Jesus the Messiah

Eleventh Day. The Holy one of Israel.
I am the Lord that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. I the Lord which make you holy, am holy.'--Lev. xi. 45, xxi. 8. 'I am the Lord Thy God, the Holy One of Israel, Thy Saviour. Thus saith the Lord, your Redeemer, the Holy One of Israel: I am the Lord, your Holy One, the Creator of Israel, your King.'--Isa. xliii. 3, 14, 15. In the book of Exodus we found God making provision for the Holiness of His people. In the holy
Andrew Murray—Holy in Christ

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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