Leviticus 22:11
But if a priest buys a slave with his own money, or if a slave is born in his household, that slave may eat his food.
But if a priest buys a slave with his own money
In ancient Israel, the practice of slavery was regulated by the Mosaic Law, which provided specific guidelines for the treatment of slaves. A priest purchasing a slave with his own money indicates personal ownership and responsibility. This reflects the economic and social structures of the time, where slavery was a common practice across the ancient Near East. The law ensured that even slaves had certain rights and protections, distinguishing Israelite practices from harsher systems in surrounding nations. The priest's purchase signifies a legal transaction, emphasizing the importance of maintaining purity and order within the priestly household.

or if a slave is born in his household
A slave born in the priest's household would be considered part of the extended family unit. This reflects the patriarchal structure of ancient Israelite society, where households often included multiple generations and servants. The birth of a slave within the household implies a long-term relationship and integration into the family. This provision ensures that those born into the household are not excluded from the benefits and responsibilities of the priestly family, highlighting the inclusive nature of God's provision for all members of the community.

that slave may eat his food
The allowance for slaves to eat the priest's food signifies their inclusion in the religious and communal life of the household. In the context of Levitical law, "his food" refers to the holy offerings and portions designated for the priest and his family. This provision underscores the sanctity and communal sharing of God's blessings, as even those in servitude are granted access to the holy sustenance. It reflects the broader biblical theme of God's provision and care for all individuals, regardless of social status. This inclusion can be seen as a foreshadowing of the New Testament message of unity and equality in Christ, where all believers are invited to partake in the spiritual blessings of God's kingdom.

Persons / Places / Events
1. Priest
In the context of Leviticus, priests were descendants of Aaron, tasked with performing sacrifices and maintaining the holiness of the tabernacle. They were set apart for service to God and had specific laws governing their conduct and privileges.

2. Slave
In ancient Israel, slaves could be acquired through purchase or birth within a household. The term used here in Hebrew is (eved), which can mean servant or slave, indicating a person under the authority of another.

3. Household
Refers to the family and servants living under the authority of the priest. The household was an integral part of the social and economic structure in ancient Israel.

4. Food
Specifically refers to the holy offerings that were designated for the priests and their households. These offerings were part of the sacrificial system established by God for the Israelites.

5. Levitical Law
The broader context of Leviticus 22 is the set of laws given to the Israelites concerning purity, holiness, and the proper conduct of worship.
Teaching Points
Inclusivity in God's Community
The provision for slaves to eat the priest's food demonstrates God's inclusive nature, allowing those who are part of the household to share in the blessings of the covenant community.

Holiness and Provision
The laws concerning who may eat the holy offerings underscore the importance of holiness and the provision God makes for those who serve Him.

Spiritual Leadership and Responsibility
Priests had the responsibility to ensure that their households, including slaves, were cared for and included in the spiritual life of Israel.

Equality in Christ
While the Old Testament law made distinctions, the New Testament reveals the ultimate equality of all believers in Christ, encouraging us to view and treat others with dignity and respect.

Stewardship and Care
The priest's ability to provide for his household, including slaves, reflects the broader biblical principle of stewardship and care for those under one's authority.
Bible Study Questions
1. How does the inclusion of slaves in the priest's household reflect God's character and His view of community?

2. In what ways does the New Testament expand on the principles of inclusion and equality found in Leviticus 22:11?

3. How can we apply the principles of stewardship and care for others in our own households and communities today?

4. What does the provision for slaves to eat the priest's food teach us about God's provision and care for all members of His covenant community?

5. How can understanding the role and responsibilities of priests in the Old Testament help us appreciate the role of spiritual leaders in the church today?
Connections to Other Scriptures
Exodus 12:44
This verse also discusses the inclusion of slaves in the religious practices of Israel, specifically regarding the Passover meal, highlighting the integration of slaves into the covenant community.

Galatians 3:28
Paul speaks of the equality of all believers in Christ, transcending social and economic distinctions, which can be seen as a fulfillment of the inclusive principles hinted at in Leviticus.

1 Corinthians 9:13
Paul references the rights of those who serve in the temple to partake in the offerings, drawing a parallel to the rights of those who preach the gospel.
Bought, or BornSpurgeon, Charles HaddonLeviticus 22:11
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
The Guilt of ProfanationW. Clarkson Leviticus 22:10-15
People
Aaron, Israelites, Moses
Places
Teman
Topics
Birth, Born, Bread, Buy, Buyeth, Buys, Eat, Household, Meat, Money, Priest, Property, Purchase, Purchased, Slave, Soul
Dictionary of Bible Themes
Leviticus 22:11

     5415   money, uses of
     5504   rights

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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