Leviticus 22:31–33

The high priest and the priests must beware of uncleanness on them when they approach the holy things. If they do not, they will be cut off from before Jehovah, for He is the One who makes them holy. But those who bring any offering, whether vowed or voluntary, must beware of any defect in what they present. It is completely unacceptable. To these rules a final word is now added.

So even what seemed to be the least of God's commandments were to be carefully observed, so that God's name should not be profaned but hallowed by His people, for He had brought them out of Egypt (vv. 31-33).

In closing, it is worth noticing that God's word often tests us with a rule that seems trivial to us — a rule that rests on His command alone. Where we can point to something clearly moral in a command, that morality presses the command on us so strongly that we can lose sight of it simply as a command. If I obey only where I know the why of the command, that is not obedience, properly speaking. If I am truly obedient, I can no longer raise questions about what I know to be from God. So the whole temper and spirit of my life may show itself when I break some command that seems trivial to me — a small matter, whether in this one thing I do His will or not.

The personal holiness of God's people — their complete separation from every kind of uncleanness — flows out of their relationship to Him. It is not the principle of "keep away, I am holier than you." It is simply this: God is holy, and everyone brought into association with Him must be holy too. Jehovah had said, "Do not touch," not because an Israelite was holier in himself than a stranger, but because Jehovah was holy and Israel belonged to Him.

Notice how in this book, when the details of evil are judged, Jehovah puts Himself forward in person. He is the One whose character rejects these things at once and makes them impossible for His people — "I am the LORD." The people were in relationship with Him; He made them holy. See also the two chapters that follow.

How solemn, too, is the repeated seal stamped on observing and doing His commands: "I am the LORD." He demands obedience, and He completely forbids profaning His holy name, so that His people would treat Him as holy. For it was indeed Jehovah who was making them holy, He who brought them out of the land of Egypt to be their God: I am the LORD. Such was their place as His people here below on the earth, a witness to the nations. Can anything be emptier than professing God's name while never turning to His word and never doing His will?

The last few verses of the chapter sum up the things we have briefly considered. They press home one point. Many of the details laid down may at first sight seem trifling, but they are still the things "which the LORD commanded Moses… on the day that He commanded the people of Israel to bring their offerings." In the same way we may read 1 Corinthians 12-14 and think that some of Paul's instructions for the order of the gatherings of the church of God are trifling. But let us not overlook verse 37 of chapter 14. The "commandments of the Lord" through the apostle Paul bind us just as much as the commandments of the Lord through Moses, though we are now under grace and not law.

So even what seemed the least of God's commandments had to be kept with care. His people were not to profane God's name but to hallow it, for He had brought them out of Egypt.

How solemn, too, is the repeated seal set on keeping and doing His commands: "I am the LORD." He demands obedience, and He forbids all profaning of His holy name, so that He might be hallowed in His people. For it was the LORD who hallowed them — He who brought them out of the land of Egypt to be their God: I am the LORD. Such was their place as His people here on earth, a witness to the nations. Can anything be emptier than claiming God's name without constant reference to His word and obedience to His will?

So there was what suited God Himself, and there was also what was required of those who approached. The priests, Levites and people were often called to sanctify themselves, so that they were ceremonially fit to approach God and His sanctuary (Leviticus 20:7; Numbers 11:18). God declared, "Among those who are near me I will be sanctified" (Leviticus 10:3). Anyone who comes to God must come with reverence, and apart from whatever does not suit Him.

Everyone who brought an offering had to know the holiness of the LORD who received it. He had to see that no blemish of any kind marked the offering... Everything had to be done as God ordained. The LORD had hallowed them, and so set them apart; and He was to be hallowed among them.

They are bound to holiness and to sanctify themselves in practice, because they are in the house, and the Master of it is holy. Sanctification assumed that they already stood in an acknowledged relationship with God. He will have everyone who lives in His house clean, according to His own cleanness.

Until that redemption there is no dwelling of God with man — not in paradise, not with Abraham. Even where redemption is only pictured, God says in Exodus 29, "I have brought them out of the land of Egypt that I may dwell among them." God's dwelling with man is never seen before this, and holiness is never spoken of till then. Redemption is necessary for man to be near God, and that, morally understood, is holiness.

Until that redemption there is no dwelling of God with man — not in paradise, not with Abraham. Even when redemption is only shown in a picture, God says, "I have brought them out of the land of Egypt that I might dwell among them." So God's dwelling with man is never seen before this, and holiness is never spoken of before this either. Redemption must come first if man is to be near God, and that nearness, in moral terms, is holiness.

There is an inseparable connection between redemption and holiness. What the Lord has redeemed He claims for Himself. Here we have a definition of sanctification; it is separation to God. But notice that salvation out of the house of slavery is the foundation of it all.

The deliverance matches the judgment in its extent. At the same time it sets the measure of personal sanctification, which is tied to the deliverance itself. "Fear not, for I have redeemed you; I have called you by name, you are Mine." And again, "the people whom I formed for Myself that they might declare My praise." So too, after Israel's full deliverance from the land of Egypt, God sends them this message through Moses: "You yourselves have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you TO MYSELF. Now therefore, if you will indeed obey My voice and keep My covenant, you shall be My treasured possession among all peoples, for all the earth is Mine. And you shall be to Me a kingdom of priests and A HOLY NATION."

How solemn is the repeated seal stamped on keeping and doing His commands: "I am Jehovah." He demands obedience, and He forbids any profaning of His holy name, so that He might be hallowed in His people. For indeed it was Jehovah who hallowed them, He who brought them out of the land of Egypt to be their God: I am Jehovah. Such was their place as His people here below on the earth, a witness to the nations.

So they were to keep with care even what seemed the least of God's commandments. In this way His people would not profane God's name but hallow it, for He had brought them out of Egypt.

Notice how this book judges evil in detail. Each time, Jehovah puts Himself forward as the One whose character both rejects these things and makes them impossible for His people — "I am the Lord." The people were in relationship with Him; He sanctified them.

When we turn from the picture to the One it points to, we find what is perfect, as always, and in full agreement with God's thoughts and demands. We need to quote only one verse about what we have been looking at. We know that we have been redeemed "with the precious blood of Christ, like that of a lamb without blemish or spot."

Chapter 22 ended with a solemn reminder to Israel of the holiness of Jehovah, who had brought them up from the land of Egypt to be their God. Chapter 23 opens with His desire to gather before Him the people He had redeemed.