Exegetical and Hermeneutical Commentary of Leviticus 6:19
And the LORD spoke unto Moses, saying,
(3) The Meal-Offering of the high priest (19 23) 1 [48]
[48] This section is omitted by the Alexandrine MS. of the LXX. The omission is probably accidental, and caused by the fact that sections 19 23 and 24 30 begin with the same words.
These verses differ from the other precepts with reference to sacrifice in Lev 6:7 to Lev 7:21. They are not introduced by the words ‘This is the law of ,’ and addressed through Moses to Aaron and his sons, but are spoken directly to Moses (note the verbs in the 2nd person in Lev 6:21). The command to present the Meal-Offering implies that Moses was officiating as priest, and he is represented as discharging this function during the seven days in which Aaron and his sons were consecrated; after that period all sacrificial acts were performed by Aaron and his sons (cp. chs. 8 and 9). The words ‘in the day when he [Aaron] is anointed’ (19) also connect the offering with the ceremony of consecration, and with the first of the seven days, or, if the words ‘in the day when’ be taken as ‘at the time when’ (cp. Gen 2:4), with the period of seven days. Neither in the detailed account of this consecration given in ch. 8 nor in the directions contained in Exodus 29 is there any reference to the offering enjoined in Lev 6:21.
Note on Lev 6:19-23
According to Jewish practice in the second temple, the high priest offered a minah every day during his tenure of office ( Sir 45:14 ) at his own expense (Jos. Ant. iii. 10. 7). He brought the whole tenth part in the morning and divided it into two portions for the morning and evening. If the high priest after offering the morning portion were to die the remaining evening portion was not to be offered, but a fresh whole tenth part was to be brought, from which the half for the evening was taken, and the two unused halves were to be destroyed (Tal. Bab. Menaoth 50 b). This offering of the high priest was regarded as made, not on his behalf alone, but for himself and the priesthood. It was called minath bittm, ‘the minchah of baked pieces.’ The word bittm occurs once in 1Ch 9:31, and is from the same root as mabath, the ‘baking pan’ of Lev 2:5, Lev 6:21 [Heb. 14], and Lev 7:9, used for the Meal-Offering.
Beside this daily offering of the high priest, every priest, at the commencement of his ministry, used to offer a Meal-Offering like that of the high priest, but instead of dividing it into two parts, to be offered in the morning and in the evening, it was offered all at one time. This oblation was called minath inn, ‘meal offering of initiation.’
In the present state of the text, reference is made to two offerings:
(1) An offering to be brought by Moses (cp. Lev 6:19 ; Lev 6:21).
(2) An offering to be brought by Aaron’s successors in the high priestly office ( Lev 6:22).
If two such offerings are enjoined, it seems probable that some further discrimination between them would have been made. Two suggestions may be offered, each involving a slight modification of the text:
( a) The introductory sentence in Lev 6:19 may have contained the additional clause ‘Speak unto’ or ‘Command Aaron and his sons, saying,’ as in Lev 6:9 ; Lev 6:25. The instructions in Lev 6:21 would then be addressed to Aaron, and the change of person in the verbs, though abrupt, is not without parallels in other parts of the legislation.
( b) The verbs in Lev 6:21 may have been originally in the third person, and the verse would then refer to an offering by Aaron.
In either case, the whole passage would be interpreted with reference to an offering brought by Aaron and his successors, such as that described in Josephus and in the Mishna. Whether in Lev 6:22 (the general rule about the Meal-Offering of the priest) there is any reference to the minath inn is a question to which no definite answer can be given.
The difficulty raised by the words ‘in the day when he is anointed’ (see note introducing these four verses) is increased if the text be amended as suggested above. It is very doubtful whether these words can be considered as equivalent to ‘at the commencement of his ministry,’ and even if such an interpretation (admitted by some commentators) be allowed, the account of Aaron’s first sacrifices as recorded in ch. 9 makes no mention of an offering such as that here described. Moreover the words imply an offering brought once rather than perpetually ( Lev 6:20 and see note there). Most modern commentators reject the words, considering them as a later gloss, and inconsistent with the description of the offering as perpetual. Some who retain them interpret ‘in the day when’ as ‘from the time that,’ i.e. in the day when and after.
Fuente: The Cambridge Bible for Schools and Colleges
And the Lord spake unto Moses,…. At the same time the above laws were delivered:
saying; as follows.
Fuente: John Gill’s Exposition of the Entire Bible
The Meat-Offering of the Priests is introduced, as a new law, with a special formula, and is inserted here in its proper place in the sacrificial instructions given for the priests, as it would have been altogether out of place among the general laws for the laity. In “ the day of his anointing ” ( , construed as a passive with the accusative as in Gen 4:18), Aaron and his sons were to offer a corban as “ a perpetual meat-offering ” ( minchah , in the absolute instead of the construct state: cf. Exo 29:42; Num 28:6; see Ges. 116, 6, Note b); and this was to be done in all future time by “ the priest who was anointed of his sons in his stead, ” that is to say, by every high priest at the time of his consecration. “ In the day of his anointing: ” when the anointing was finished, the seven were designated as “the day,” like the seven days of creation in Gen 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Exo 29:38-39), and before the offering described in Lev 9. It then continued to be offered, as “a perpetual minchah ,” every morning and evening during the whole term of his office, according to the testimony of the book of Wis. (45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus ( Ant. 3:10, 7).
(Note: Vid., Lundius, jd. Heiligthmer, B. 3, c 9, 17 and 19; Thalhofer ut supra, p. 139; and Delitzsch on the Epistle to the Hebrews. The text evidently enjoins the offering of this minchah upon Aaron alone; for though Aaron and his sons are mentioned in Lev 6:13, as they were consecrated together, in Lev 6:15 the priest anointed of his sons in Aaron’s stead, i.e., the successor of Aaron in the high-priesthood, is commanded to offer it. Consequently the view maintained by Maimonides, Abarbanel, and others, which did not become general even among the Rabbins, viz., that every ordinary priest was required to offer this meat-offering when entering upon his office, has no solid foundation in the law (see Selden de success. in pontif. ii. c. 9; L’ Empereur ad Middoth 1, 4, Not. 8; and Thalhofer, p. 150).)
It was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; – not as flour, however, but made in a pan with oil, “ roasted ” and (“ broken pieces of a minchah of crumbs ”), i.e., in broken pieces, like a minchah composed of crumbs. (Lev 6:14 and 1Ch 23:29) is no doubt synonymous with , and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Lev 7:12, where the mixing or kneading with oil is expressed by . The hapax legomenon signifies either broken or baked, according as we suppose the word to be derived from the Arabic ‘afana diminuit, or, as Gesenius and the Rabbins do, from to bake, a point which can hardly be decided with certainty. This minchah , which was also instituted as a perpetual ordinance, was to be burnt entirely upon the altar, like every meat-offering presented by a priest, because it belonged to the category of the burnt-offerings, and of these meat-offerings the offerer himself had no share (Lev 2:3, Lev 2:10). Origen observes in his homil. iv. in Levit.: In caeteris quidem praeceptis pontifex in offerendis sacrificiis populo praebet officium, in hoc vero mandato quae propria sunt curat et quod ad se spectat exequitur . It is also to be observed that the high priest was to offer only a bloodless minchah for himself, and not a bleeding sacrifice, which would have pointed to expiation. As the sanctified of the Lord, he was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Verses 19-23:
This text instructs concerning the Meat Offering at the investment of the high priest. This was to apply both to Aaron and to his successors.
This Meat Offering consisted of cooked bread, made from one-tenth of an ephah of flour (about three pints). Half was to be burned as an offering in the morning, and half at the evening sacrifice.
“Perpetual” does not mean that this was to be a daily ritual. The text implies that it was to be offered on the day of the consecration of the high priest, in perpetuity, so long as the Aaronic lineage continued.
No part of this Meat Offering could be eaten; it must all be burnt.
Fuente: Garner-Howes Baptist Commentary
(19) And the Lord spake unto Moses.The new law, which is here introduced with this special formula (see Lev. 6:8), gives directions about the meat offering which the high priest is to bring on his consecration to the pontifical office (Lev. 6:19-23). It naturally follows the sacrificial instructions given for the priests in the preceding section.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Further Revelation On The Grain Offering: The Regular Grain Offering ( Lev 6:19-23 ).
Information is now given about the regular morning and evening grain offering, offered along with the continual whole burnt offering. None of this could be partaken of, even by the priests, it was wholly offered by fire to Yahweh.
Lev 6:19
‘And Yahweh spoke to Moses, saying,’
Lev 6:20
‘This is the oblation of Aaron and of his sons, which they shall offer to Yahweh in the day when he is anointed, the tenth part of an ephah of milled grain for a grain offering perpetually. A portion of it in the morning, and a portion of it in the evening.’
This regular twice daily grain offering was first offered on the day when Aaron was anointed and consecrated along with his sons (Exodus 29). It was then to be offered twice daily continually thereafter on behalf of the priests. It was made up of a tenth part of an ephah of milled grain at each offering. There would be two portions, one for the morning and one for the evening offering, each portion being the tenth part of an ephah (about 2 dry litres each portion). Compare for this Exo 29:40; Num 28:5.
Lev 6:21
‘On a flat-pan it shall be made with oil; when it is soaked, you will bring it in: in baked pieces shall you offer the grain offering for a pleasing odour to Yahweh.’
This was to be mixed with oil and baked on a flat pan. Once the whole was ready it was to be brought in and offered in baked pieces (just as the sheep was offered in pieces) as a grain offering. No frankincense was necessary as it was offered with the whole burnt offering. It was for a pleasing odour to Yahweh, an offering of joy and thanksgiving.
In this we see a picture of the offering up of the One Who above all was a pleasing odour to God. He was grain from God, milled by men, and thus able to be a satisfactory offering to Him, the bread that came down from Heaven to suffer and die (Joh 6:51), Who became a pleasing odour to God.
And we, as His priesthood, are called through Him to offer up our worship and praise in His name, accepted for His sake (Heb 13:15), ourselves a pleasing odour to Him.
Lev 6:22-23
‘And the anointed priest who shall be in his stead from among his sons shall offer it. By a statute for ever it shall be wholly burnt to Yahweh. And every grain offering of the priest shall be wholly burnt. It shall not be eaten.’
This grain offering is to be offered by the anointed priest at the time, a descendant of Aaron, perpetually into the future. It was primarily his responsibility to provide it. This is an everlasting statute. And as the priest’s offering it must be wholly burnt up. It must not be eaten. It is an offering made by fire (Lev 2:2; Lev 2:9). It is wholly His.
This reminds us that there is that in Christ of which we may partake, for we are His priesthood and we need to receive life and power from Him, but there is that which was offered on our behalf, of which we cannot partake, or even have any real understanding, for it is the means of our atonement and acceptance which was beyond understanding. We can only stand back and glorify God for it daily.
Fuente: Commentary Series on the Bible by Peter Pett
The offering of Consecration
v. 19. And the Lord spake unto Moses, saying, v. 20. This is the offering of Aaron and of his sons which they shall offer unto the Lord in the day when he is anointed, v. 21. In a pan it shall be made with oil; and when it is baken, thou shalt bring it in, v. 22. And the priest of his sons that is anointed in his stead shall offer it, v. 23. For every meat-offering for the priest shall be wholly burned; it shall not be eaten.
Fuente: The Popular Commentary on the Bible by Kretzmann
This consecrated offering for the priests, which was to be wholly burnt, perhaps typified the dedication of the LORD JESUS, as the sacrifice for the whole sins of the people. For as the priest, in his ministration, appeared before the LORD, in the name of the people, so in this same representation he typified JESUS. Heb 5:1-3 , with Heb 7:23-25 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Reciprocal: Lev 4:35 – according Num 18:27 – as though
Fuente: The Treasury of Scripture Knowledge
The meal (cereal) offering of the priests 6:19-23
The priest was to offer a daily meal offering every morning and evening for himself and the other priests. This was just one small offering half of which he offered with the morning burnt offering and half with the evening burnt offering. Unlike other meal offerings, he burned it up completely on the altar; he was not to eat a sacrifice that he offered for himself. This sacrifice represented the constant worship of the priests as they served God day by day. This taught the Israelites that the priests were not just to serve God by serving His people, but they were also to worship Him themselves. It is easy to become so involved in serving and ministering to others that we stop worshipping God ourselves.
"Ministers must assure worshipers that God accepts sincere dedication-not only by how they receive the acts of dedication but also by how they themselves live dedicated lives." [Note: Ross, p. 165.]