Exegetical and Hermeneutical Commentary of Leviticus 6:8
And the LORD spoke unto Moses, saying,
(1) The Burnt-Offering (8 13)
9. the burnt offering shall be on the hearth ] It is clear that the Burnt-Offering must rest on the wood that is kindled in order to consume it, and that some further support for both is needed. In the description of the altar in Exo 27:1-8 no provision is made for a top on which the sacrifices can be placed, but an altar hearth (i.e. a place whereon the sacrifices are burnt) is mentioned in the description of Eze 43:13-17. A ‘hearth’ is a ‘place of burning’; if the Heb. word be so translated, or the rendering of R.V. mg., ‘on its firewood,’ be adopted, the passage adds nothing to the incomplete description of the altar in Exodus 27.
and the fire of the altar shall be kept burning thereon ] i.e. on the hearth; for ‘thereon’ A.V. has ‘in it,’ referring to the altar, but the fire burns upon the altar ( Lev 6:13); it is perhaps better to render by it, i.e. by that which is burnt. The meaning of the verse is: the Burnt-Offering shall remain in the place where it is burnt all night, and the fire of the altar shall be kept up by the wood and the material of the sacrifice.
The sacrifice is that enjoined in Exo 29:38-42, Num 28:3-8, which consisted of two lambs, the one offered in the morning, the other in the evening. It is here provided that the daily evening burnt sacrifice should be kept burning during the night until the priest kindled from it the wood for the morning burnt sacrifice. Thus by means of the two daily sacrifices (described in the singular as ‘a continual burnt offering,’ Num 28:6) a perpetual fire was kept burning on the altar. This double daily sacrifice is always described by Jewish tradition as the Tamid, i.e. the continual offering, and is the subject of a special section of the Mishna. Before the exile, as appears from 2Ki 16:15, a Burnt-Offering was brought only in the morning, and a minah or Meal-Offering in the evening; for the restored temple Ezek. prescribes a lamb with a Meal-Offering each morning but makes no provision for an evening sacrifice; even in Ezra’s time the pre-exilic custom of offering a minah for the evening oblation appears to be continued (Ezr 9:4-5). The Tamid, as prescribed Exodus 29 and Numbers 28, with the law for the maintenance of a continuous fire on the altar as here enjoined in Lev 6:9 ; Lev 6:12, is part of the Priestly Code, and was observed in the second temple from the time that the law which Ezra ‘brought before the congregation’ (Neh 8:2) was accepted by the people.
Fuente: The Cambridge Bible for Schools and Colleges
Chs. Lev 6:8 to Lev 7:38 [Heb 6:1-20; Heb 6:7 ]. The Second Part of the Law of Offerings
See the analysis of this portion in Appendix I ( a) where are given reasons for concluding that this group of laws is not by the same hand as the first, and that they have been collected by one who may or may not be identical with the compiler of P, in order to supplement Lev 1:1 to Lev 6:7. In the main they are concerned with priestly duties and dues.
Fuente: The Cambridge Bible for Schools and Colleges
Lev 6:8-9
The law of the burnt-offering.
The law of the burnt-offering
The Holy One speaks again from the Holy Place. He now tells some of the more awful thoughts of His soul. His words reveal views of sin and righteousness that appear overwhelmingly awful to men. His eternal justice, flaming forth against all iniquity, is declared to Israel in the fire of the altar. This fire is never to be extinguished; for every one of His righteous judgments endureth for ever (Psa 119:160). It burns all night long–an emblem of the sleeplessness of hell, where they have no rest, day nor night–and of the ever-watchful eye of righteousness that looks down on this earth. Perhaps it was intended to exhibit two things:
1. The smoke of their torment ascendeth up for ever and ever, &c. (Rev 14:10, compared with verse 18). The whole camp saw this fire burning in the open court all night long. So shall you perish, might an Israelitish father say to his children, taking them to his tent door, and pointing them, in the gloom and silence of night, to the altar, So shall you perish, and be for ever in the flames, unless you repent!
2. It exhibited, also, the way of escape. See, there is a victim on the altar, on which these flames feed! Here is Christ in our room. His suffering, seen and accepted by the Father, was held forth continually to the faith of Israel, night and day. And upon that type, the pledge and token of the real sacrifice, did the eye of the Father delight to rest night and day. It pleased Him well to see His justice and His love thus met together there. And the man of Israel, who understood the type, slept in peace, sustained by this truth which the struggling rays from the altar gleamed into his tent. (A. A. Bonar.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 8. And the Lord spake unto Moses] At this verse the Jews begin the 25th section of the law; and here, undoubtedly, the 6th chapter should commence, as the writer enters upon a new subject, and the preceding verses belong to the fifth chapter. The best edited Hebrew Bibles begin the 6th chapter at this verse.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And the Lord spake unto Moses,…. It maybe after some intermission, or pause made; for some here begin a new chapter, and indeed a new section here begins in the Hebrew copies:
saying; as follows:
Fuente: John Gill’s Exposition of the Entire Bible
(Heb. vv. 1-6). The Law of the Burnt-Offering commences the series, and special reference is made to the daily burnt-offering (Exo 29:38-42).
Lev 6:8 “ It, the burnt-offering, shall (burn) upon the hearth upon the altar the whole night till the morning, and the fire of the altar be kept burning with it.” The verb is wanting in the first clause, and only introduced in the second; but it belongs to the first clause as well. The pronoun at the opening of the sentence cannot stand for the verb to be in the imperative. The passages, which Knobel adduces in support of this, are of a totally different kind. The instructions apply primarily to the burnt-offering, which was offered every evening, and furnished the basis for all the burnt-offerings (Exo 29:38-39; Num 33:3-4).
Lev 6:10-11 In the morning of every day the priest was to put on his linen dress (see Exo 28:42) and the white drawers, and lift off, i.e., clear away, the ashes to which the fire had consumed the burnt-offering upon the altar ( is construed with a double accusative, to consume the sacrifice to ashes), and pour them down beside the altar (see Lev 1:16). The in is not to be regarded as the old form of the connecting vowel, as in Gen 1:24 ( Ewald, 211 b; see Ges. 90, 3 b), but as the suffix, as in 2Sa 20:8, although the use of the suffix with the governing noun in the construct state can only be found in other cases in the poetical writings (cf. Ges. 121 b; Ewald, 291 b). He was then to take off his official dress, and having put on other (ordinary) clothes, to take away the ashes from the court, and carry them out of the camp to a clean place. The priest was only allowed to approach the altar in his official dress; but he could not go out of the camp with this.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Law of the Burnt-Offering. | B. C. 1490. |
8 And the LORD spake unto Moses, saying, 9 Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it. 10 And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. 11 And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. 12 And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings. 13 The fire shall ever be burning upon the altar; it shall never go out.
Hitherto we have had the instructions which Moses was directed to give to the people concerning the sacrifices; but here begin the instructions he was to give to the priests; he must command Aaron and his sons, v. 9. The priests were rulers in the house of God, but these rulers must be ruled; and those that had the command of others must themselves be commanded. Let ministers remember that not only commissions, but commands, were given to Aaron and his sons, who must be in subjection to them.
In these verses we have the law of the burnt-offering, as far as it was the peculiar care of the priests. The daily sacrifice of a lamb, which was offered morning and evening for the whole congregation, is here chiefly referred to.
I. The priest must take care of the ashes of the burnt-offering, that they be decently disposed of, Lev 6:10; Lev 6:11. He must clear the altar of them every morning, and put them on the east side of the altar, which was furthest from the sanctuary; this he must do in his linen garment, which he always wore when he did any service at the altar; and then he must shift himself, and put on other garments, either such as were his common wear, or (as some think) other priestly garments less honourable, and must carry the ashes into a clean place without the camp. Now, 1. God would have this done, for the honour of his altar and the sacrifices that were burnt upon it. Even the ashes of the sacrifices must be preserved, to testify the regard God had to it; by the burnt-offering he was honoured, and therefore thus it was honoured, and therefore thus it was honoured. And some think that this care which was taken of the ashes of the sacrifice typified the burial of our Saviour; his dead body (the ashes of his sacrifice) was carefully laid up in a garden, in a new sepulchre, which was a clean place. It was also requisite that the altar should be kept as clean as might be; the fire upon it would burn the better, and it is decent in a house to have a clean fire-side. 2. God would have the priests themselves to keep it so, to teach them and us to stoop to the meanest services for the honour of God and of his altar. The priest himself must not only kindle the fire, but clean the hearth, and carry out the ashes. God’s servants must think nothing below them but sin.
II. The priest must take care of the fire upon the altar, that it be kept always burning. This is much insisted on here (Lev 6:9; Lev 6:12), and this express law is given: The fire shall ever be burning upon the altar, it shall never go out, v. 13. We may suppose that no day passed without some extraordinary sacrifices, which were always offered between the morning and evening lamb; so that from morning to night the fire on the altar was kept up of course. But to preserve it all night unto the morning (v. 9) required some care. Those that keep good houses never let their kitchen fire go out; therefore God would thus give an instance of his good house-keeping. The first fire upon the altar came from heaven (ch. ix. 24), so that by keeping that up continually with a constant supply of fuel all their sacrifices throughout all their generations might be said to be consumed with that fire from heaven, in token of God’s acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. Accordingly the Jews tell us that the fire never did go out upon the altar, till the captivity in Babylon. This is referred to Isa. xxxi. 9, where God is said to have his fire in Zion, and his furnace in Jerusalem. By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 8-13:
This text begins a supplement section which continues through Le 7:38, of additional instructions concerning the rituals of the offerings provided for in Le 1:1 – 6:7.
Verses 8-13 give additional instructions directed to the priests, concerning the Burnt Offering. They provide that this offering was to be a daily affair, see Ex 29:40, as he officiated at the altar. But as he left the tabernacle courtyard, he was to change his garments, to carry the ashes outside the camp as the regulations required.
The fire on the altar was to be kept burning perpetually. This was symbolic of God’s presence among and communion with His people.
Fuente: Garner-Howes Baptist Commentary
2. SPECIAL INSTRUCTIONS, CHIEFLY FOR THE PRIESTS 6:8-7:38
a.
FOR BURNT OFFERINGS Lev. 6:8-13
b.
FOR MEAL OFFERINGS Lev. 6:14-23
c.
FOR SIN OFFERINGS Lev. 6:24-30
d.
FOR TRESPASS OFFERINGS Lev. 7:1-10
e.
FOR PEACE OFFERINGS Lev. 7:11-34
f.
THE DIVINE ORIGIN OF THE LAWS Lev. 7:35-38
THE BURNT OFFERINGS 6:813
TEXT 6:813
8
And Jehovah spake unto Moses, saying,
9
Command Aaron and his sons, saying, This is the law of the burnt-offering: the burnt-offering shall be on the hearth upon the altar all night unto the morning; and the fire of the altar shall be kept burning thereon.
10
And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes whereto the fire hath consumed the burnt-offering on the altar, and he shall put them beside the altar.
11
And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.
12
And the fire upon the altar shall be kept burning thereon, it shall not go out; and the priest shall burn wood on it every morning: and he shall lay the burnt-offering in order upon it, and shall burn thereon the fat of the peace-offerings.
13
Fire shall be kept burning upon the altar continually; it shall not go out.
THOUGHT QUESTIONS 6:813
110.
Why repeat the instructions here?
111.
Why keep the fire alive all night?
112.
Are we to understand from this text that the priest must have two changes of clothes to offer the sacrifice?
113.
What two things are done with the ashes?
114.
How often was the burnt offering made?
PARAPHRASE 6:813
Then the Lord said to Moses, Give Aaron and his sons these regulations concerning the burnt offering: The burnt offering shall be left upon the hearth of the altar all night, with the altar fire kept burning. (The next morning) the priest shall put on his linen undergarments and his linen outer garments and clean out the ashes of the burnt offering and put them beside the altar. Then he shall change his clothes and carry the ashes outside the camp to a place that is ceremonially clean. Meanwhile, the fire on the altar must be kept burningit must not go out. The priest shall put on fresh wood each morning, and lay the daily burnt offering on it, and burn the fat of the daily peace offering. The fire must be kept burning upon the altar continually. It must never go out.
COMMENT 6:813
Lev. 6:8-9 We begin here instructions addressed to Aaron and his sons. The previous chapters were addressed to the children of Israel. We have learned about the sacrifices from the viewpoint of the worshipper; we now approach it as a priest. The burnt offering represents Gods judgment upon sin. In the continual burning of the sacrifice on the altar we can parallel the everlasting quality of this judgment. We think of Rev. 14:11, The smoke of their torment goeth up forever and ever. The smoke never ceased from ascending and the fire never went out.
It is good to remember that the blood and sacrifice of our burnt offering will never cease to lose its power.
Lev. 6:10 In the morning of every day the priest was to put on his linen dress (see Exo. 28:42) and the white drawers, and lift off, i.e. clear away, the ashes to which the fire had consumed the burnt offering upon the altar, and pour them down beside the altar (see Lev. 1:16). (Keil & Delitzsch)
If this priest is typical of our great high priest and He is occupied with the work of atonement for us the white garments could well represent His purity (Cf. Rev. 19:8).
With the daily removal of the ashes the fire could be kept burning in a clear, bright manner.
Lev. 6:11 The priest must change his clothes before he can carry the ashes to a clean place without the camp. This would be for the purpose of allowing time to wash the garments used for the sacrifice. Heb. 13:10-13 definitely relates our Lord to this act. He is the one who became our burnt offering. Can we see in Josephs tomb a clean place (since it was never used)? The tomb was without the gateor beyond the walls of Jerusalemwhat a wonder it would be to find Jeremiahs valley of ashes in the same location as Calvary and Josephs tomb!
Lev. 6:12 The fact is stated in Lev. 6:9 that the fire of the altar was not to go out. In this verse we have an explanation of how it is to be kept burning. The quantity of wood along with the sacrifice is replenished each morning by the priest. When the size of the altar is considered along with the slow burning nature of the flesh upon the fire it would be easy to contemplate a banked fire sufficient for the day. This was repeated at the end of the day; and as often as sacrifices were brought by the Israelites. The fat burned separate from the animal would add quick fuel to the fire.
Lev. 6:13 We are reminded once again that the fire must be kept alive and burning upon the altar. We are almost instinctively drawn to references of eternal fire in the New Testament. It is our Lord who spoke most of this subject. He said of this punishment, And if thy hand cause thee to stumble, cut it off: it is good for thee to enter into life maimed, rather than having two hands to go into Gehenna, into the unquenchable fire. Three times in four verses He does not make reference to the fire that never goes out nor is it wanting for fuel! Cf. Mar. 9:44-50. We are so glad for the eternal redemption provided by our sacrifice (Cf. Heb. 9:12).
FACT QUESTIONS 6:813
146.
Isnt the material given in this section repetitious of chapter one? Explain.
147.
The burnt offering represents what aspect of Gods character?
148.
What is learned from the fact that the fire on the altar is to never go out?
149.
The priest was to change his clothes at least twice. When? For what purpose?
150.
Who is typified in the garments of the priest?
151.
Show how Heb. 13:10-13 relates to this section. How was the fire kept perpetually burning?
152.
Explain Mar. 9:44-50 and Heb. 9:12 as they compare with this text.
Fuente: College Press Bible Study Textbook Series
(8) And the Lord spake unto Moses, saying.This is the fourth instance in which this formula is used (see Lev. 4:1; Lev. 5:14; Lev. 6:1) in Leviticus, and, as in the former passages, introduces a further communication to the Lawgiver. Hitherto the law pointed out to the people under what circumstances and how they are to bring their sacred oblations, now directions are given to the priests how to conduct the sacrificial service of the people.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
ORDINANCES APPERTAINING TO THE PRIESTS, Lev 6:8-30.
We now come to what might be appropriately styled the priest’s rubric of sacrifice, or altar-book, in which his duties are minutely specified, in order that the ritual might be performed with the uniformity and decency becoming the majesty and holiness of Jehovah. In the best Hebrew Bibles chapter vi begins here.
Fuente: Whedon’s Commentary on the Old and New Testaments
Further Instructions With Regard To The Offerings And Sacrifices To Be Made To Yahweh ( Lev 6:8 to Lev 7:21 ).
These additions to the details of the offerings are split into three sections by the words ‘And Yahweh spoke to Moses, saying.’ In the first section is ‘the law of the whole burnt offering’ and ‘the law of the grain offering’, in the second is more detail about the grain offering referring to the daily grain offering of the priests, and in the third are ‘the law of the purification for sin offering’, ‘the law of the guilt offering’ and ‘the law of the peace sacrifices’. Yet they are united by the phrase ‘this is the law of –.’ This may suggest that the middle section has been inserted between the first and the third in order to amplify the description of the grain offering. But all are words of Yahweh given to Moses.
This is not just a repeat of what has gone before. It contains new instructions with regard to these offerings and sacrifices.
Lev 6:8
‘And Yahweh spoke to Moses, saying,’
This statement again indicates the beginning of a new section.
The Law of the Whole Burnt Offering ( Lev 6:9-13 ).
The concern here is more of maintaining the altar fir so as to properly consume the whole burnt offering than with the whole burnt offering itself.
Lev 6:9
‘Command Aaron and his sons, saying, This is the law of the whole burnt offering. The whole burnt offering shall be on the hearth on the altar all night until the morning; and the fire of the altar shall be kept burning on it.’
We now have added information about the whole burnt offering which especially has in mind the morning and evening offerings (Exo 29:38-42), which are themselves whole burnt offerings (Num 28:3-8). The whole burnt offering is to be allowed to burn all night, and the fire is to be kept alight under it, so as to ensure that it is properly consumed. The initial offering of such an offering may with much practise be quick, but the outworking of it takes the whole night. We too need to recognise that ‘full surrender’ an the evening is easy, but do we make it last through until the morning? Our dedication of ourselves must be wholehearted and lasting (Rom 12:1-2).
Lev 6:10
‘And the priest shall put on his linen garment, and his linen breeches shall he put on his flesh, and he shall take up the ashes which have resulted from the fact that the fire has consumed the burnt-offering on the altar, and he shall put them beside the altar.’
When the morning comes the Priest must put on his priestly linen garment, and his breeches so that there is no danger of his private parts being exposed, (the breeches will be ‘put on his flesh’ i.e. they will cover his hidden parts. Compare here Exo 20:26; Exo 28:42-43). Then he must take up the ashes containing the remains of offerings and sacrifices, and put them on one side beside the altar. Activity on the altar involves what is holy and the Priest must thus be adequately clothed with ‘holy garments’, so holy that he must not leave the tabernacle wearing them. They are separated and set apart wholly to God’s service.
So must we ensure that when we go about God’s service we are properly prepared as far as it is possible. God desires no slapdash ways.
Lev 6:11
‘And he shall put off his garments, and put on other garments, and carry forth the ashes outside the camp to a clean place.’
Then he will divest himself of the priestly garments, put on other clothes, and carry the ashes out to a clean place. It must be a clean place because the ashes are holy and must not be defiled. There they will remain with God.
The importance for us of these requirements is that they bring home the fact of the sacredness of dealing with the things of God. Not having such solemn ritual we can tend to forget with Whom we are dealing, and that we should not approach Him lightly. We need constantly to recognise that it is a fearful thing to fall into the hands of the living God, and although through Christ the fear has been mainly removed, we need to remember with Whom we have to do. Our God is a consuming fire. We must love and tremble at the same time, for He is a holy God.
Lev 6:12
‘And the fire on the altar shall be kept burning on it, it shall not go out; and the priest shall burn wood on it every morning: and he shall lay the whole burnt offering in order on it, and shall burn on it the fat of the peace-offerings.’
At this stage the fire is not to be allowed to go out. Morning having come wood will then be placed on the fire to revive it, and then the morning whole burnt offering is to be placed on the wood, after which the fat of the peace offerings may also be burned on it.
Lev 6:13
‘Fire shall be kept burning on the altar continually; it shall not go out.’
A perpetual fire is to be maintained on the altar. It may be questioned how this ties in with Lev 1:7? The answer probably lies in how the fire was maintained. It was probably kept burning in a part of the altar space permanently when not in use, but moved into position and kindled with wood when it was needed. Thus when the whole burnt offering was to be offered the fire would be taken from where it was on the altar, placed in the centre and then fed with wood, as Lev 1:7 says.
The continual flame is probably also to be seen as a symbol of the continual divine presence, reminding us continually of His never failing presence and of our responsibilities towards Him, so that recognising His requirements we offer ourselves afresh to Him daily.
We have here a reminder of what should be the intent of our lives, to come daily to Him Who is the continually burning Flame, so that through our offering of ourselves in Him and to Him, we too might continually burn and constantly reveal God’s glory. This will be brought about by our continually working out what He works in us (Php 2:13), and by our continually offering ourselves daily in worship and prayer through His word, so that we are wholly taken up with Him, and so that our continual offering of ourselves is received by Him. We have the assurance that the Flame will never go out. Our lives should therefore be a daily offering.
Fuente: Commentary Series on the Bible by Peter Pett
Of Burnt Offerings
v. 8. And the Lord spake unto Moses, saying, v. 9. Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it. v. 10. And the priest shall put on his linen garment, v. 11. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. v. 12. And the fire upon the altar shall be burning in it; it shall not be put out, v. 13. The fire shall ever be burning upon the altar; it shall never go out.
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
The following section (Lev 6:8 – Lev 7:38) is a supplement to chapter 1-6:7, containing the regulations addressed to the priests relating to the ritual of the several sacrifices. Lev 6:8-13 of Lev 6:1-30 contain the further ritual of the burnt sacrifice; Lev 6:14-23, that of the meat offering; Lev 6:24-30, that of the sin offerings; Lev 6:1-6 of Lev 7:1-38, that of the trespass offering; Lev 7:11-36, that of the peace offering; Lev 7:7-10 declare the portion of the priests in all the offerings; Lev 7:37, Lev 7:38 conclude the section.
Lev 6:8-13
(See note on Le Lev 1:3.) The further ritual of the burnt offering is exhibited in the particular instance of the lamb sacrificed every evening (Exo 29:33). In other cases the ritual was to be the same. Instead of It is the burnt offering, because of the burning upon the altar all night unto the morning, the reading should be, It, the burnt offering (viz. the evening sacrifice), shall burn upon the hearth upon the altar all night unto the morning. The priest is to wear his priestly dress already appointed (Exo 28:40)which was a white linen garment, covering the whole person like a close-fitting English surplice, fastened by a sashwhile he is actually officiating at the altar; and thus vested, he is to remove from the altar the ashes which the fire hath consumed with the burnt offering, or rather, as it would be better translated, the ashes to which the fire hath reduced the burnt offering, and put them beside the altar, that is, on the ash-heap to the east of the altar. On leaving the court of the tabernacle, he is to change his dress, and to carry the ashes of the sacrifice without the camp unto a clean place. The priest is also instructed to lay fresh wood on the altar fire every morning, in preparation for the morning sacrifice of the lamb (Exo 29:38). The fat of the peace offerings, that is, the parts of the peace offerings that were burnt on the altar, were laid on the burnt offering. The altar fire was never to go out, because the daily sacrifices constantly burning on the altar symbolized the unceasing worship of God by Israel, and the gracious acceptance of Israel by God. The ever-burning sacrifice was the token of the people being in communion with God.
Lev 6:14-18
The further ritual of the meat offering (see note on Lev 2:1). The greater part of it is to be given to the priests, and they and the males of their families are to eat it without adding leaven to it. With unleavened bread shall it be eaten (Lev 6:16) should rather be rendered, Unleavened shall it be eaten. Not only is it most holy itself, but every one (or rather everything) that toucheth the offerings shall be holy. The touch of the offering conveys the character of holiness to the thing touched, which must, therefore, itself be treated as holy.
Lev 6:19-23
The meat offering of the high priest at his institution. This was to be not of uncooked flour, but in the form of a pancake, made out of one-tenth of an ephah of flour. It, of course, accompanied the burnt offering appointed for the occasion. Half of it was burnt in the morning, that is, at the morning sacrifice, and half thereof at night, that is, the other half at the evening sacrifice, none being reserved for consumption by the priests. This meat offering, having first been offered at the consecration of Aaron, was afterwards to be offered at the consecration of each succeeding high priest, the expression Aaron and his sons meaning here the successive high priests. The statement that the offering is to be perpetual, has led to the belief that it was made every day by the high priest, from the time of his consecration onwards, and there is thought to be an allusion to this sacrifice in Ecclus. 45:14; but the more probable opinion is that it was only made on the day of consecration, that is, on the first day that he was qualified to act as high priest.
Lev 6:24-30
Further ritual of the sin offering (see note on Lev 4:2). The flesh of the sin offerings is to be eaten by the priests and the males of their families in the holy place, that is, within the precincts of the sanctuary, with the exception of the sin offerings of the high priest and of the congregation, whereof the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, which was to be burnt in the fire without the camp. The holiness of the offering is manifested:
1. By the command that no drop of the blood which might have been accidentally spilt upon the offerer’s dress should be taken out of the tabernacle court.
2. By the order to break or scour the pot in which it was boiled for the priests’ eating.
HOMILETICS
Lev 6:8-30
The priests’ ritual.
Hitherto the command had been, “Speak unto the children of Israel, and say unto them” (Lev 1:2; Lev 4:2); Command Aaron and his sons;” the reason being that the injunctions which follow are specially addressed to the future priesthood.
I. PRECISION OF THE POSITIVE RULES AND REGULATIONS GIVEN TO THE AARONIC PRIESTHOOD. Nothing is left to the individual’s origination, all is ruled for himevery act that he performs, and each word that he speaks; and any failure in the ritual vitiates the whole ceremony.
II. CONTRAST IN THIS RESPECT WITH THE RITUAL OF THE CHRISTIAN CHURCH. In the New Testament there are no such minute ritual regulations as in the Book of Leviticus. Search through the Gospels, and we find the principles of worship established. Search the Epistles, and we find order and uniformity in religious ministrations commanded, but no such specifications of manual acts as those given in the earlier dispensation.
III. THE REASON OF THE DIFFERENCE. It is a higher and a nobler state to be allowed freely to apply a principle than to be bound down to a certain course by a definite and unchanging rule. The former is the conditions of sons, the latter of servants. “The servant knoweth not what his lord doeth.” The Jew was in this position. He did not know what it was that he was representing and rehearsing in type. He must, therefore, be hedged about with rules, lest, in his darkness and ignorance, he should go astray and mar the lesson that he had unwittingly to teach. But “henceforth,” says our Lord, “I call you not servants, for the servant knoweth not what his lord doeth, but I have called you friends.” Accordingly, just as in matters of morals the principles contained in the Sermon on the Mount are given to Christians instead of bare negative or positive rules of conduct; so in matters of worship, certain principles are laid down as to the nature of true worship and how it is to be offered (Joh 4:21-24), and a few general rules commending uniformity and order in public worship (1Co 4:17; 1Co 11:16; 1Co 14:33, 1Co 14:40), and declaring its ends to be the edification of the people (1Co 14:26); and then the work of composing its Liturgy and common prayers is delivered to the Church without any other restraint than that of embodying in them settled forms of administration of the two sacraments of Baptism (Mat 28:19) and of the Lord’s Supper, using the Lord’s Prayer (Luk 11:2), and of” asking” in the name of Jesus Christ (Joh 16:24). Therefore, “it is not necessary “in the Christian Church, as it was in the Jewish Church, that “ceremonies be in all places one, and utterly like: for at all times they have been divers, and may be changed according to the diversities of countries, times, and men’s manners, so that nothing be ordained against God’s Word Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man’s authority, so that all things be done to edifying” (Art. 34).
IV. A PRECOMPOSED LITURGY IS NOT DISPLEASING TO GOD. However much the liberty of the Christian Church may in this respect be superior to Jewish bondage, yet it is evident from the Levitical laws and regulations that a prearranged and formal method of approaching God is in accordance with his will, as recorded in his holy Word.
HOMILIES BY R.M. EDGAR
Lev 6:8-30
Quench not the Spirit.
Cf. Eph 4:30; I Thessalonians Eph 5:19. We have here sundry sacrificial laws enabling us the better to understand the details of the preceding sacrifices; but the cardinal idea in them all, as we shall now see, is that which heads this homily, “Quench not the Spirit.” And
I. THE FIRE OF THE BURNT OFFERING WAS TO BE CAREFULLY PRESERVED, SO THAT IT SHOULD NEVER GO OUT. This necessitated a regular removal of the ashes to the clean place selected for their reception without the camp. These ashes represented what would not ascend in the fire, and were a fitting symbol of the dross and corruption which attaches to all human services. Everything which would prevent the fire from burning was to be removed. Now, we have already seen that the fire of the altar symbolizes the Holy Spirit. It is what came from God in the first instance, and what renders the sacrifice acceptable. Hence the lesson about the perpetuation of the altar-fire is to remove everything which would hinder or would quench the free action of the Spirit within us. The purer we try to be, the freer will the movements of the Holy Ghost be within us. On the other hand, negligence in life must interrupt the spiritual action. Let us diligently use every means, like the priest laying on the wood and clearing away the ashes from the altar, and the Holy Spirit as a fire within us will make us ardent and enthusiastic in the Divine life.
II. NEW OBEDIENCE OUGHT TO BE AS HOLY IN OUR EYES AS ATONEMENT. This principle is symbolized for us in the details about the meat offering (Eph 5:14-18). For the priests are not only to burn carefully the due proportion upon the altar, but also to prepare the remainder for themselves without leaven, and to regard it as a “holy of holies” ( ), like the sin offering and the trespass offering. If, then, we saw reason to regard the meat offering as emphasizing the idea of consecrated life-work, this direction to the priests about regarding the meat offering as just as holy as the sin offering or trespass offering, embodies the idea that “new obedience” should be as holy in our eyes as “atonement.” Now, there is no principle more likely to please the Holy Spirit, to foster his indwelling, and to maintain his reign. The whole Christian life is elevated in tone when this ideal is comprehended. The perfection of our Saviour’s atonement and righteousness is to be the model of our lives.
III. A CLASS IS NEEDFUL WHOSE SELF–DENYING LIVES ARE ABOVE SUSPICION. This seems taught by the arrangement that the meat offering of the priests must be wholly burnt (Eph 5:19-23). The life-work is to be all consecrated, all a dedicated thing. Never are the officers of God to be “off duty,” “out of season” as well as “in season” should they serve God.
Now, the self-denial of a class of men, if realized, goes far to secure the continuance and blessing of the Spirit. The Holy Spirit is the Spirit of self-denialthis is the most important evidence of his workand the demonstration of this to men is a concomitant of his abiding.
It need hardly be observedit is so evidentthat Jesus, our Great High Priest, realized self-denial in all its fullness. He could say, as none other can, “My meat is to do the will of him that sent me, and to finish his work” (Joh 4:34). Every portion of our Lord’s life-work was laid upon the altar, permeated with the oil of the Spirit, and enveloped in the incense of prayer. It is for priestly believers to follow in his steps.
IV. THE CONSECRATING POWER OF THE ATONING SACRIFICE SHOULD BE KEPT CONSTANTLY IN VIEW. In the remaining verses (Eph 5:24-30), we have brought before us the intense holiness of the sin offering. It is to be regarded as a “holy of holies” ( ). In ordinary cases the priest, is. to. eat. that which, remains, after God’s share has been offered on the altar, to sustain him in his atoning duties, and to sustain also his sense of consecration. In the more important cases, such as are referred to in Le Eph 4:1-21, the remainder of the animal was to be carried out to the clean place outside the camp, and burned there in the place of the ashes. Moreover, every person and thing which touched the flesh was thereby consecrated, So intensely holy was the atoning sacrifice, that it pervaded with its sanctifying power everything in contact with it.
That this is typical is clear. A similar but much more real consecration attaches to the atoning sacrifice of Christ. And this great truth must be kept in view if we would preserve the Spirit within us. To separate consecration from the atoning work of Jesus must ever be grieving to the Spirit, whose chief mission is to take of the things of Christ and show them unto men (Joh 16:14, Joh 16:15). We have thus discovered in these miscellaneous laws what course we should follow, if the Spirit is not to be quenched within us but is to abide. We must diligently use the appointed means, we must have the highest possible ideal of a consecrated life, and we must give all honour to the atoning sacrifice of Jesus. In such circumstances we shall retain, in large and abiding measure, the Holy Spirit within us.R.M.E.
HOMILIES BY S.R. ALDRIDGE
Lev 6:13
The ever-burning fire.
The special directions for the benefit of the priests are fittingly separated from the instructions common to all the people. In front of the tabernacle stood the altar of burnt offering, and on this a fire was kept constantly burning, in obedience to the injunction of the text. For a description of the altar, see Exo 27:1-8. Let us advance in thought, and behold the flames and curling smoke, and hear the lessons the fire preaches.
I. Consider it as THE FULFILMENT OF AN ORDINANCE. From his relationship to God, man is bound to obey him, and this same relationship causes that the majority of God’s utterances to man are in the nature of commands, such commands, however, containing virtual promises. And those are most honoured who have most commands. The priests occupied the highest posts in the estimation of the people, simply because they were entirely devoted to the behests of the Almighty. To lay sticks in order upon the altar and set fire to them, was in itself a humble occupation, but the fact that it was performed for the glory of God elevated its character in the eyes of all. Menial duties are ennobled when discharged as unto the Lord. The fire was an emblem of worship, of praise, and supplication, ascending to the Most High from his faithful people. That it was perpetual indicated God’s desire to be worshipped, not with fitful enthusiasm, but with steady regularity. There were times when the fuel was renewed, just as men may have their seasons of devotion at morning and at night, on the Lord’s day and on a certain week-day, but there must be always a flame of service to testify to the obedience and affection of the people. The fire was kept alight by successive generations in their turn. To no one age is it exclusively given to sound the praises and do the will of the Eternal. When one servant falls asleep, having done the will of God, his younger comrade must step into his place and continue the work. Even the materials so soon to be consumed must be deposited upon the altar in an orderly manner. It is said by the rabbins that care was taken in selecting the sticks, no rotten ones being allowed. Whatever is done for God must be done to the best of our ability.
II. Consider it as THE ENJOYMENT OF A PRIVILEGE. Once the fire was consecrated by the approach thereto of the glorious fire from God’s presence instantly consuming the sacrifice (Lev 9:24). The flames became henceforth a token of God’s acceptance of the offerings of his servants, and his consequent reconciliation and favour. If any Israelite doubted the reality of Jehovah’s existence or his willingness to bless the nation, a glance at the fire was sufficient to dismiss all doubt, and to inspire his breast with a consciousness of blessing.
The perpetual fire symbolized God’s unchangeable protection of his people. Through the hours of daylight and through the watches of the night the flames ascended on high; they knew no cessation; they spoke of him who “never slumbers nor sleeps,” upon whose brightness no darkening shadow ever rests. This altar-fire consumed the various offerings presented. It kindled other firesfrom it the burning coals for the golden altar of incense were taken; it was the fire-foundation on which the sacrifices were laid, and by which they were consecrated. It is the loving sacrifice of Christ that generates holy lives in his followers. By his ascension the fire of the Holy Spirit descended upon the Church, kindling sparks of hallowed emotion, and making the thoughts and words and acts of Christians an ever-brightening blaze of sacred service.S.R.A.
Lev 6:25-29
The holiness of the sin offering.
This offering was to expiate offenses committed directly against God, and which involved, therefore, the deeper wrong. A peculiar sacredness attached to the sacrifice. Only the priests might partake of it, for it was “most holy.” As all Christians are made “priests unto God,” it is permitted them to feed upon him who died to save them from sin. They live by faith in the Son of God. Union with their Divine Lord consecrates them, imperishable principles sustain them.
I. WHAT IS OFFERED UNTO GOD ACQUIRES THEREBY A SACRED CHARACTER. It is set apart, belongs to him henceforth. He accepts the gift, and his holiness is imparted to all his possessions. His people are holy, and so are his house and his statutes. Christ, having dedicated himself to the Father, could declare “I sanctify myself.” It is no light matter for a man to take upon himself allegiance to a holy God, to “vow to be his, yea, his alone.” God himself must sanctify us wholly, that body, soul, and spirit may be preserved blameless. Some article of furniture that is owned by a celebrated monarch is invested with importance by that fact, and numbers view it with eager interest. The servant wearing his famous master’s livery is regarded with attention. Surely, then, those are worth our notice who are consecrated to the service of the King of kings, vessels meet for his use.
II. HOLINESS TENDS TO COMMUNICATE ITSELF TO ALL THAT IS BROUGHT INTO CONTACT WITH IT. Whoever touches the sin offering shall be holy. Like leaven, the sacredness spreads. The prospect of the world’s improvement lies in the hope of its permeation by Christian principle. By touching the Saviour, the sick were healed, and by placing the hand of faith now upon Christ’s bleeding body, the sinner is sanctified in the sight of God. That holiness extends is recognized in the apostle’s declaration, that “the unbelieving husband is sanctified by the wife.” Continual contact with sacred rites and offerings renewed the holiness of the priests. So let us seek to draw near unto our God by the Living Way, having our hearts sprinkled and bodies washed.
III. In spite of this consecrating power, WHAT IS HOLY MUST NOT BE THOUGHTLESSLY PLACED IN PROPINQUITY WITH WHAT IS DEFILING. Let blood from the offering stain the garment, and it must be cleansed “in the holy place,” not carried without into the region of things common and unclean. If the flesh was boiled in an earthen vessel, the fat might penetrate through the porous surface, so that no after rinsing or scouring would remove it, as in the case of copper (“brazen”) vessels. The earthen pot must consequently be broken, to prevent all risk of any portion of a sin offering being contaminated by touching subsequent food. Learn from this not to profane what is dedicated to God. Our Lord’s words to Mary after his resurrection are significant: “Touch me not.” The precept of Paul was, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness?” We must not cast pearls before swine. Let us not commingle sordid motives and methods with the worship of the sanctuary. Jests founded upon the Word of God are to be shunned. Previous prayer will not sanction worldly entertainments and amusements. In many directions the regulations of Leviticus may be remembered with advantage to-day.S.R.A.
HOMILIES BY J.A. MACDONALD
Lev 6:8-13
The law of the burnt offering.
With this paragraph the Jews begin the twenty-fifth section of the Law; and, as a new subject is here introduced, this ought to have been the commencement of the chapter. In some of the best editions of the Hebrew Bible, the paragraph preceding this is properly made the sequel of the fifth chapter, and the sixth commences with this. The burnt offering was treated of before, viz. in the first chapter, with more particular reference to ceremonies relating to those who brought it; here it is considered in relation to the priests who offered it. We have now to consider
I. THE LAW OF THE BURNT OFFERING AS TO THE SACRIFICE. And we observe:
1. That the offering was ever upon the altar.
(1) The evening sacrifice was “burning upon the altar all night unto the morning.” For the particular reference here is to the tally sacrifice of a lamb for the whole congregation.
(2) This was then followed by the corresponding morning sacrifice. This, together with the occasional sacrifices which were offered throughout the day, would keep the altar fully occupied until the evening.
(3) Thus there was kept up a constant “remembrance of sins” day by day, the year round, and “year by year continually.” For the repetition of the sacrifices showed that “they could never take away sins.” These could only be removed “through the offering of the body of Jesus Christ once” (see Heb 10:1-10).
2. That the fire was kept ever burning.
(1) This was not common fire, but came forth from God (see Le Lev 9:23, Lev 9:24). It was an emblem of the Holy Spirit; and sometimes represented his wrath, sometimes his love (Isa 4:4; Mal 3:2, Mal 3:3; Mat 3:11; Act 2:3, Act 2:4; Heb 10:26, Heb 10:27; Heb 12:29).
(2) God commanded that it should “not be put out.” He will consume with the fire of his wrath those who quench the fire of his love. Even if we be not always offering sacrifices, love must be kept always burning in the heart (1Th 5:19; 2Ti 1:6).
(3) The priests were instructed how they should keep it alive. They were to put on wood. On this to lay the burnt offering. So the Great Sacrifice was laid on the wood of the cross, when the fires of God’s wrath entered into his very soul. The fat of the peace offerings was placed on the burnt offering. So the fire was maintained (see Isa 31:9). The fire was kept ever burning, to show that God’s wrath could never be quenched until the blood of Christ should quench it.
II. THE LAW OF THE BURNT OFFERING AS TO THE PRIEST.
1. “Aaron and his sons” together are addressed. Lev 6:9.
(1) The high priest of the Law was undoubtedly a type of the “Great High Priest of our profession.” When Aaron, the high priest, is here mentioned with his sons, the priests, the suggestion is that in his absence they acted as his representatives in connection with the burnt offering. So here they also may be viewed as types of Christ.
(2) The sons of Aaron, in their character of ordinary priests, represent Christians. In what they did, therefore, there may have been a two- fold typical meaning.
2. They attended the altar in their holy garments.
(1) These were composed of white linen. “His linen garment, and his linen breeches” (Exo 28:40-43). They symbolized purity and righteousness (Psa 132:9; Rev 3:4; Rev 7:13, Rev 7:14; Rev 19:8).
(2) As types of Christ in offering up his own sacrifice of himself to God, they would shadow forth his righteousness. As typifying Christians, they would foreshow how we must be clothed with the “robe of righteousness and garment of salvation” through Christ’s merits, before our spiritual sacrifices can be accepted.
(3) Even when the priest took up the ashes from the consuming burnt offering to put them beside the altar, he wore his holy garments. This was proper, for the fire was still consuming the sacrifice. But,
3. He changed his garments to carry the ashes outside.
(1) He had to carry them forth without the camp. Was not Calvary this place of ashes (comp. Lev 4:12; Heb 13:11, Heb 13:12)?
(2) But they were to be laid in a “clean place.” The tomb of Joseph was such a place. It had not been polluted by the touch of a dead body (see Joh 19:41, Joh 19:42). Nor did the ashes of the world’s Great Burnt Offering pollute it. They were holy. Because he was the “Holy One” of God, his body “could not see corruption” (Act 2:31).
(3) The holy raiment was laid aside when this service was performed, to show that now, as far as the work of sacrifice was concerned, that was “finished” when Jesus expired upon the cross. Let us rejoice in an “eternal redemption,” in an “everlasting salvation.”J.A.M.
Lev 6:14-23
The law of the meat offering.
As the law of the burnt offering, laid down in the preceding paragraph, viz. in relation to the service of the priest, was before mentioned, more particularly in respect to the offerer, so is the law of the meat, or more properly the bread, offering, here introduced for a similar reason, after being formerly mentioned likewise (see Lev 2:1-16). The subject is presented in two aspects, and we have to consider
I. THE LAW OF THE BREAD OFFERING OF THE PEOPLE, In this case:
1. A memorial of it was burnt upon the altar.
(1) The memorial represented the whole. The bulk consisted of at least an omer, or about three of our quarts, of fine flour, of which a handful was taken for the memorial. There was with the omer of flour, a log, or little more than a half pint, of oil, of which a fitting quantity was added to the handful of flour. The memorial was completed by the addition of all the frankincense. As the name of a thing stands for the thing, so did the memorial stand for the whole offering; it was like a quit rent, a discharge for all demands on the estate.
(2) It was burnt upon the altar for a sweet savour unto the Lord. It could not be that to him in a physical sense; this expression must be morally interpreted.
(a) It was a thank offering, and gratitude from his intelligent offspring is ever pleasing to his goodness (Psa 27:6; Psa 1:1-6 :23; Rom 12:1; 1Th 5:18).
(b) It was placed on the altar of burnt offerings, and mingled among the sacrifices offered, to make atonement for sin, and so, coming up as it were “through Jesus Christ” in whom the Father is ever well pleased, it becomes “acceptable” (1Pe 2:5).
2. The remainder was eaten by Aaron and his sons.
(1) Aaron ate of it, who was the type of Christ; and his sons also, who were types of Christians. So Jesus and his disciples together ate the Passover (Luk 22:15). And he gave to his disciples the bread and wine of his Eucharist.
(2) The bread offering, was to be eaten without leaven. This substance was regarded as an emblem of evil dispositions, malice, wickedness, insincerity (1Co 5:6-8). These must be absent from those who feast with Jesus.
(3) It was to be eaten in the holy place. This holy place was not the innermost court, which was a type of “heaven itself” (Heb 9:24). It is explained to be the “court of the tabernacle of the congregation,” which was a figure of the Church in its earthly aspectthe kingdom of heaven upon earth. Those who elect to worship God outside his Church, are not following out his instructions.
(4) The males only must eat of it. The daughters of the priests were permitted to eat of the “holy things,” such as might be carried out of the court, such as the tithes and firstfruits, and the shoulder and breast of the peace offerings. But of the “most holy things” eaten in the sanctuary they may not eat. It was the Seed of the woman who is most holy, not the woman herself; the son, not the daughter, therefore, was holy unto God. Now that most holy Seed has come, the distinction between male and female is abolished (Gal 3:28).
(5) The priest must not eat it unless he be clean. “Every one that toucheth it shall be holy” (Lev 6:18). To eat and drink unworthily of the Christian Eucharist is a serious thing (see 1Co 11:27-34).
II. THE LAW OF THE BREAD OFFERING OF THE PRIESTS. In this case:
1. The whole was offered upon the altar.
(1) Here was no “memorial,” as in the offering of the people. The omer of fine flour was all burnt upon the altar (Lev 6:23). “Had the priests been permitted to live on their own offerings, as they did on those of the people, it would have been as if they had offered nothing, as they would have taken again to themselves what they appeared to give unto the Lord” (A. Clarke).
(2) It was offered in two portions: half in the morning, and the complement at night (Lev 6:20). And as it is called a “meat offering perpetual,” it is generally understood that the high priest repeated this offering daily throughout his pontificate.
(3) This he appears to have done not for himself only, but on behalf of the priesthood in general. This seems expressed in the words, “This is the offering of Aaron and of his sons, which they shall offer unto the Lord in the day when he is anointed,” etc. (Lev 6:20). Here “they” offer it; but afterwards we read, “And the priest of his sons that is anointed in his stead,” viz. as high priest at his demise, “shall offer it” (Lev 6:22). Taken together, these passages show that the high priest offered it for the priesthood in general.
2. None of it was to be eaten by the priests.
(1) It appears to have been of the nature of the sin offering; for there is no frankincense offered with it. This was the case with the poor man’s sin offering (see Le Lev 5:11). In sin there is nothing grateful to God.
(2) By his eating of the sin offerings, the typical transfer of the sins of the people to the priest was signified (see Lev 10:17). It would not be proper, therefore, for him to eat the sin offering in which he was personally concerned. He must rather see his sin transferred to the altar, and there consumed along with the lamb of the daily sacrifice. So may we see our sins consumed.J.A.M.
Lev 6:24-30
The law of the sin offering.
This law comprehends a variety of particulars, which may be ranged under two heads
I. As IT RESPECTS THE BLEEDING. The particulars under this head are:
1. The place: “Where the burnt offering is killed shall the sin offering be killed.”
(1) In the account of the sin offering (Lev 4:1-35), the place is implied rather than specified; but the position of the altar is described in the account of the burnt offering. It stood “at the door of the tabernacle of the congregation,” and the burnt offering was killed “on the side of the altar northward” (Lev 1:3, Lev 1:5, Lev 1:11). Accordingly, Jesus “suffered without the gate,” and Calvary was northward of Jerusalem. The evangelical teaching is that a sinner has access to God only through Christ, who declares himself to be the “Door” and the “Way” (Joh 10:9; Joh 14:6).
(2) The association here of the sin offering with the burnt offering is significant. The burnt offering expressed adoration, and was offered for sin generally. The sin offering was more specific. Confession of sin should be particular, and faith individual, fully to realize the benefits of the common salvation (1Ti 4:10). Let no man trust vaguely to the provisions of mercy. Let the sinner see in the death of Christ the very image of himself, with all his iniquities and abominations, suffering and satisfying the claims of Divine justice.
2. The presence: “Before the Lord” (Lev 6:25).
(1) This means more than being in the presence of One who is omnipresent. There was a manifestation of a special presence of Jehovah in the glory behind the vail. In a special sense Jesus promises to be present where two or three are met in his name.
(2) This presence of God was at once judicial and merciful. The throne of his glory was a propitiatory, but he was there armed with fire to smite with destruction any who dared to set him at defiance (Psa 97:2, Psa 97:3; Psa 89:1-4).
3. The reason: “It is most holy” (Lev 6:25). What?
(1) Not the sin laid on the sacrifice. Sin seen in the sacrifice is exceeding sinful. That which could cause the Son of God his agonies is horrible and abominable in the extreme.
(2) Not the sin, but its condemnation in the sacrifice. The sacrifice of Christ, by which sin is removed out of the sight of God, is indeed “most holy.” Had Jesus not been “most holy,” he could never have accomplished this miracle of grace and mercy.
(3) The blood of the sin offering, if sprinkled upon any garment, must be washed out within the sanctuary. And if the blood of the type must not be treated as a common thing, much more must we reverence that blood which cleanseth from all sin.
II. As IT RESPECTS THE EATING.
1. It was to be eaten by the priest. “The priest that offereth it for sin shall eat it.”
(1) By this ceremony the “sin” (, chattath) became, in a sense, assimilated in the body of the priest (see Le Lev 10:17; Hos 4:8). This represented the manner in which Christ, becoming incarnate among us, appeared “in the likeness of men,” and “in the likeness of sinful flesh” (Rom 8:3; 2Co 5:21; Php 2:6-8).
(2) The converse of this is in the Eucharist, in which we symbolically partake of the pure body of Christ. As he became assimilated to our likeness that he might expiate sin by the sacrifice of himself, so we now become assimilated to his pure nature that we may inherit the rewards of his righteousness. There is a mystical incarnation of Christ in his believing people (Eph 3:16-19).
2. It was to be eaten in the holy place (Lev 6:26).
(1) Observe, not in the most holy place; that place within the vail in which the Shechinah abode between the cherubim. That was the type of the heaven of heavens, where the” angels do always behold the face of God” (Mat 18:10). No sin could enter there (Isa 35:8-10; Isa 60:20-22; Rev 21:27; Rev 22:14, Rev 22:15).
(2) But “in the court of the tabernacle of the congregation,” the type of the Church in its earthly aspect, which is entered by way of the laver of washing and the altar of sacrifice. It is while we remain in this world that we can avail ourselves of the provisions of mercy.
3. But certain sin offerings must not be eaten.
(1) The priests were forbidden to eat of those whose blood was brought into the tabernacle to reconcile withal (Lev 6:30; see also Lev 4:5, Lev 4:6, Lev 4:16, Lev 4:17).
(2) In this the gospel is superior to the Law. Jesus has carried his blood into the holy place of the true temple, to reconcile withal (Heb 9:11, Heb 9:12). Yet we may eat of his altar (Heb 13:10-12).
(3) Those who serve the tabernacle have no right to eat of our altar, because the tabernacle law forbids them; therefore to avail themselves of the gospel they must renounce the Law (see Gal 5:3, Gal 5:4). And their case is fearful who now attempt to make atonement for themselves, for they “shall be burnt in the fire” (Lev 6:30). Such is the peril of those who trust to works of supererogation or to anything but Christ.J.A.M.
HOMILIES BY W. CLARKSON
Lev 6:8-13
Three principles of piety.
We gather from this clause
I. THAT HOLINESS BECOMES THE HOUSE OF GOD. It seems generally agreed that the linen garments, in which the priests were to be robed when engaged in sacrificial acts (Lev 6:10), signified the purity of heart which should characterize the worshipper of God (see Exo 28:42; Eze 44:19). Certainly it is only the “pure in heart” who can hope to “see God,” either by faith here or in beatific vision hereafter (see Psa 93:5).
II. THAT THERE IS NO DRUDGERY IN THE SERVICE OF GOD. Very homely and humble details of sacred work were to be done by the officiating priest. He was to be very careful as to the clothes he wore, changing them at regulated times (Lev 6:10, Lev 6:11); he was to “take up the ashes and put them beside the altar” (Lev 6:10), and to “carry forth the ashes without the camp,” etc. (Lev 6:11). These acts were mean enough in themselves. Elsewhere they would have been accounted menial, but in so sacred a service as the direct worship of Jehovah they acquired sanctity, and even dignity. They were solemn ceremonies, reverently performed. The slightest engagement in the worship of God deserves to be esteemed sacred (Psa 84:10). Any humble deed done or simple word spoken,
(1) as in the presence of the observing and approving Master, or
(2) consciously and designedly for the glory of his name, or
(3) as unto one for whom he died and whom he loves (Mat 10:40-42),
rises to high rank in the esteem of Heaven. The cheerful, loving service of a Divine Redeemer does not contain one act of drudgery; it is all upon the high level of holy, happy, elevating service.
III. THAT THERE MUST BE CONSTANCY IN OUR CONSECRATION TO GOD. “The fire shall ever be burning upon the altar; it shall never go out” (Lev 6:13). As soon as the victim was slain and his shed blood was sprinkled on the altar, there was forgiveness and acceptance, and the burning of the whole animal by the heaven-kindled fire indicated the accepted consecration of the offerer. When, therefore, the priest was instructed to keep the fire perpetually burning on the altar, it signified God’s readiness to receive the perpetual devotion of the Israelites themselves to him and to his service. To us the most instructive lesson it conveys is that we must keep steadily and unfailingly burning the fire of consecration in our hearts;that must “never go out.”
1. The passions of youth must not be permitted to extinguish it.
2. Nor the toils and anxieties of our prime.
3. Nor the mysterious and perplexing troubles that, like whelming billows (Psa 42:7), go over us.
4. Nor the distressing doubts which the enemies of the faith raise within us.
5. Nor the comforts and indulgences of prosperous periods in our life. It must be diligently and devoutly fed by
(1) earnest thoughtmeditation;
(2) regular worship with the people of God;
(3) steadfast Christian work; and
(4) the private believing prayer which finds such utterance as this, “O thou who earnest from above!” etc.C.
Lev 6:14-18
Fellowship with the Father.
In these renewed directions (see Lev 2:1-16) concerning the meat offering, we have the striking expression, “I have given it unto them for their portion of my offerings” (Lev 6:17). So that this sacrifice, beside furnishing an opportunity to the people of acknowledging their indebtedness to God as the generous Giver of all blessings, provided an opportunity to the priests of fellowship with God, He shared these “his offerings” with his ministers, and they ate with him “in the holy place” (Lev 6:16), within the precincts of his house. “And truly our fellowship is with the Father, and with his Son Jesus Christ” (1Jn 1:3). In Divine and human fellowship under the gospel, there is
I. FEASTING TOGETHER. The truest Christian counterpart of the sacred service described in the text is found in the Lord’s Supper, There we, who arc all “priests unto God” (Rev 1:6; 1Pe 2:5, 1Pe 2:9), meet at the table of the Lord (1Co 10:21), and eat and drink in his presence, rejoicing in his redeeming love, renewing before him our vows.
II. SPEAKING ONE TO ANOTHER.
1. God to man in
(1) the pages of revelation;
(2) the words of those whom his Spirit prompts to remind us of his will or to explain it;
(3) the direct communications of his Spirit,
2. Man to God in
(1) the accents of praise;
(2) the breath of supplication.
III. REJOICING IN ONE ANOTHER.
1. God in man (Deu 32:9; Psa 35:27; Psa 147:11; Hab 3:18; Eph 5:27; Rev 21:2).
2. Man in God (Psa 16:5; Psa 89:16; Psa 149:2; Php 3:3; Php 4:4).
IV. WORKING TOGETHER. We are “workers together with him” (2Co 6:1); “labourers together with God” (1Co 3:9). While God is working in us and through us, he is also working with us; united with us in working out the reconciliation and regeneration of the world.C.
Lev 6:27-29
Communicated sanctity.
When any victim had been presented in sacrifice to God, and had been slain, its blood (the “blood of atonement”), and also its flesh, became “most holy” (Lev 6:29). And whatsoever was touched by the one or the other received, in virtue of such contact, a communicated sanctity (Lev 6:27, Lev 6:28). The lesson here conveyed is that whatsoever comes into close association with a holy one or a holy thing does thereby acquire a measure of sacredness, and should be treated accordingly by us. This imparted sanctity gives back again to that which acts upon it some additional importance; it reflects that which it receives on the object from which it comes. We have abundant illustration of this truth; sanctity is communicated
I. FROM THE GOD–MAN TO HUMAN NATURE. Man is far more to Got and to the spiritual universe now that the “Word was made flesh,” that “himself” was “partaker of flesh and blood.” In Jesus Christ the Divine touched the human, and henceforth the human is holy.
II. FROM THE LIFE AND DEATH OF JESUS CHRIST TO THE LIFE AND DEATH OF MEN. Poverty, shame, sorrow, tears, the grave,are not these other than they were, sacred things, since he “had not where to lay his head;” since the crown of thorns rested on that sacred head; since the Man of sorrows bore his burden; since “Jesus wept;” since they “laid him in a sepulcher”?
III. FROM THE SERVICE TO THE SANCTUARY. “This is none other than the house of God.”
IV. FROM THE FUNCTION TO THE MINISTER. “Esteem them very highly in love for their work’s sake.”
V. FROM THE SPIRIT TO THE BODY. The exceeding preciousness of the human spirit imparts a sanctity to the body which is its residence and organ.
VI. FROM THE TRUTH TO THE WORD. We must deal reverently with the words in which the eternal truth of God is uttered.C.
Lev 6:19-23
Ministerial function, and obligation.
This instruction is supplementary to that given in Exo 29:1-46. We may gather from it
I. THAT ENTRANCE ON SACRED WORK SHOULD BE ACCOMPANIED WITH SPECIAL SOLEMNITIES. The commencement of any ministry may well be attended with such observances as shall impress upon the mind the sanctity and. weight of the obligations which are incurred.
It. THAT THE ACCEPTANCE OF SACRED OBLIGATIONS SHOULD BE REGARDED AS A TIME FOR THANKFULNESS AS WELL AS SERIOUSNESS OF SPIRIT. The priest was to bring a “meat offering”fine flour and oil (Exo 29:20, Exo 29:21)the token of gratitude for God’s bountiful provision. There are, in truth, few things for which we have such reason to be thankful to God as for his providential guidance to that post for which we are fitted, at which we can usefully expend our powers; more particularly if this be one in close connection with his service.
III. THAT THOSE WHO HOLD SACRED OFFICES ARE, WITH ALL THE PEOPLE OF GOD, STEWARDS OF THEIR SECULAR POSSESSIONS. The priest, as well as the layman in Israel, was to bring his meat offering. He, too, was indebted to the Divine Sovereign for all temporal blessings, and should make suitable acknowledgment of his debt. Those who now serve in sacred things, in the gospel of the Saviour, are men who receive and hold secular as well as spiritual treasures, and they, too, have their obligations, which they must not disregard.
IV. THAT WHAT WE GIVE TO GOD AND HIS CAUSE SHOULD BE GIVEN ABSOLUTELY, WITHOUT THOUGHT OF RETURN. The people gave their offerings, part being burnt and the rest being the portion of the priests; but every “meat offering for the priest was to be wholly burnt: it was not to be eaten” (Exo 29:23). The priests were not to take back again for their own use that which they had presented to God. What they offered was to be given wholly, utterly, with no thought of receiving it again. When we give to our brother, we do best when we are “hoping for nothing again” (Luk 6:35). When we give to God, either in worship or in contribution to his cause and kingdom, we do best when we are filled with a sense of his immeasurable goodness to us, and with a desire to do something to his praise. We should feel that
(1) it is a high honour to be allowed to give anything to him, and that
(2) the utmost we can give is a poor tribute indeed when presented to him who gave himself for us.C.
HOMILIES BY R.A. REDFORD
Lev 6:8-30
Instructions on the offerings for the priests.
Lev 6:13, “The fire shall ever be burning upon the altar; it shall never go out.”
I. THE PERPETUITY OF RELIGIOUS OBLIGATION.
1. As springing out of the relation between man and God, as underlying the whole of human existence. “In him we live, and move, and have our being.”
2. The all-embracing love of God. The fire came originally from him, and must be kept up to betoken his ceaseless care of his creatures.
3. The positive expression of religious feeling can never be dispensed with, should be maintained in uninterrupted order.
II. The maintenance of worship is A DUTY WHICH IS DEVOLVED UPON CONSECRATED PERSONS, and their official position, in an especial manner. Vain to expect that the tire will not go out, unless appointed persons attend to it. Mere individualism is abuse of liberty, and ends in irreligious disorder and extinction of the fire of God’s house.
Priestcraft is no argument against a special ministry in the Church. All must help to maintain the fire, but some must take the command as addressed to them in a special manner. They must separate themselves to the work, both by appropriate manner of life and recognition of special duties. Religion is not only in temples, but if the fire goes out there, it will go out everywhere.R.
Lev 6:14-18
Meat offering.
“All the males of the sons of Aaron shall eat of it,” with unleavened bread, in the court of the tabernacle of the congregation. “It is most holy, as is the sin offering, and as the trespass offering.” “Every one that toucheth them shall be holy.”
I. THE MINISTRY OF RELIGION SHOULD BE FULFILLED IN THE SPIRIT OF THANKFUL DEVOTION.
1. The best of the Church should be consecrated to its highest positions.
2. Their service should be rendered as a delight.
3. Their religious earnestness and cheerfulness should be cultivated by fellowship and brotherhood.
4. They should be closely united with the people, not separated from them by spiritual pride and a misanthropic asceticism.
II. HOLINESS THE IMPERATIVE REQUIREMENT OF GOD‘S MINISTERS. Not mere ceremonial holiness.
1. Holiness of character and life.
2. Holiness in the service of the sanctuarypurity of worship, singleness of heart, orderliness and decency, with simplicity and manifest sincerity.
III. THE SANCTIFYING INFLUENCE OF A TRUE AND PURE WORSHIP EXTENDS THROUGH SOCIETY. Every one holy by contact with the holy.
1. The persuasive effect of a real and well-sustained religious service. The common mistake is to suppose that morality leads of itself to religion or may be substituted for it.
2. The true order of life is set before us here in the Law of Moses: the nearer to God, the holier; the more closely connected with the worship of God, the more separated from and defended against the impurities of the world.
3. The reaction of the holy life on the sanctuary. The revival of religion must be a reciprocal action of the Church on the ministry, and of the ministry on the Church.R.
Lev 6:19-23
The high priest’s offering in the day when he is anointeda perpetual meat offering; offered not during the days of the anointing, but when it was completed, and it was wholly burnt. Fine flour baked as an oil-cake; not a bleeding sacrifice, therefore, but only a thank offering, to denote that expiation was always made, and the high priest offered the fruits of sanctification. This may be viewed
I. Is ITS TYPICAL APPLICATION TO THE LORD JESUS CHRIST.
1. His entire consecration to his mediatorial office.
2. His personal perfection as needing no expiation, offering only the fine flour of his unspotted humanity, mingled with the oil of the Spirit of God, and with the fire of actual human experience applied to it.
3. His acceptance by the Father on our behalf; “wholly burnt.”
II. IN ITS LESSER APPLICATION TO THE MINISTRY OF THE SANCTUARY.
1. The true ordination not a mere human rite, but a Divine acceptance of personal consecration. “I have chosen you,” said Jesus, “and ordained you.”
2. The minister of God should offer his fine flour, his highest giftshis intellect, culture, sifted knowledge, prepared thought, tie should put nothing which he himself has not toiled to make worthy on the altar.
3. With all we present, the oil of grace must be mingled, and it must be prepared by actual fire of experience. No man can teach and minister spiritual blessings to others who is not himself practically acquainted with the truth.
4. “Every meat offering for the priest shall be wholly burnt: it shall not be eaten.” No ministry can be divinely blessed which is not fulfilled in the spirit of single-hearted, self-consuming devotion. We must hate our life for Christ’s sake, and take up his cross, if we are to follow him.R.
Lev 6:24-30
Special regulations as to the sin offering.
Peculiar sanctity of the flesh and blood of the sin offering, pointing to the atonement. In all cases, whether the sin offering of the people, or of the priest, or of the great day of atonement, the same holiness of the victim and of the blood is insisted upon. Here there is
I. THE NECESSITY OF ATONEMENT.
1. As prescribed by God, coming forth from his infinite holiness.
2. As connected with mediation, not in atonement dependent upon the chance merit of man, but the gracious promise of God’s free and sovereign mercy.
3. As set forth in the flesh and blood of the victim, clearly indicating a substitutionary merit.
II. THE TYPICAL FULFILMENT OF THE SIN OFFERING IN JESUS CHRIST, at once the High Priest and the Victim.
1. Most holy in his person and his blood.
2. Connected with the burnt offering, as presented in the same place. The cross was a whole offering in the fire of suffering, in the consuming righteousness of the Divine Law.
3. Imparting the holiness to him who shall touch it. Healing virtue from Christ; sanctification from the cross.
4. The very vessels are sanctified. So the Spirit of Christ cleanses the world. The diffusion of the Christian doctrine and life lifts up all that belongs to human existence into a higher sphere.R.
Fuente: The Complete Pulpit Commentary
Lev 6:8. And the Lord spake unto Moses Here begins the 25th section of the law, according to the Jewish division; and the 6th chapter according to Junius and Tremellius: an alteration, which certainly is very just, as the sacred writer here enters upon a new subject.
Fuente: Commentary on the Holy Bible by Thomas Coke
SECOND SECTION
Special Instructions chiefly for the Priests
Lev 6:8 to Lev 7:38
Standing Sacrificial Rites and Dutiesespecially of the Priests.Lange
A.FOR BURNT OFFERINGS
Lev 6:8-13
8, 9And the Lord spake unto Moses, saying, Command1 Aaron and his sons, saying, This is the law of the burnt offering: It2 is the burnt offering, because of the burning upon the altar [This, the burnt offering, shall be upon the hearth upon the altar3] all night unto the morning, and the fire of the altar shall be burning in it. 10And the priest shall put on his4 linen garment, and his linen breeches shall he put5 upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering [ashes to which the fire hath consumed the burnt offering6] on the altar, 11and he shall put them beside the altar. And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place.7 12And the fire upon the altar shall be burning in [on] it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it: and he shall burn thereon the fat of the peace offerings. 13The fire shall ever be burning upon the altar; it shall never go out.
B.FOR OBLATIONS (MEAT OFFERINGS). Lev 6:14-23
14And this is the law of the meat offering [oblation8]; the sons of Aaron shall offer9 it before the Lord, before the altar. 15And he shall take of it his handful, of the flour of the meat offering [oblation8], and of the oil thereof, and all the frankincense which is upon the meat offering [oblation8], and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the Lord. 16And the remainder thereof shall Aaron and his sons eat: with [om. with] unleavened bread [om. bread] shall it be eaten in the [a] holy place; in the court of the tabernacle of the 17[om. the] congregation they shall eat it. It2 shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. 18All the males among the children of Aaron shall eat of it. It shall be a statute forever in your generations concerning the offerings of the Lord made by fire: every one that [whatsoever10] toucheth them shall be holy.
19, 20And the Lord spake unto Moses, saying, This is the offering of Aaron and of his sons, which they shall offer unto the Lord in the day when Hebrews 11 is anointed; the tenth part of an ephah of fine flour for12 a meat offering [an oblation8] perpetual, half of it in the morning, and half thereof at night.13 21In a pan it shall be made with oil; and when it is baken [fried14], thou shalt bring it in: and the baken15 pieces15 of the meat offering [oblation8] shalt thou offer for a sweet savour unto the Lord. 22And the priest of his sons that is anointed in his stead shall offer it: it is a statute forever unto the Lord; it shall be wholly burnt. 23For every meat-offering [oblation8] for the priest shall be wholly burnt: it shall not be eaten.
CFOR SIN OFFERINGS. Lev 6:24-30
24And the Lord spake unto Moses, saying, 25Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy. 26The priest that offereth it for sin shall eat it: in the [a] holy place shall it be eaten, in the court of the tabernacle of the [om. the] congregation. 27Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou16 shalt wash that whereon it was sprinkled in the [a] holy place. 28But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water. 29All the males among 30the priests shall eat thereof: it is most holy. And [But] no sin offering, whereof any of the blood is brought into the tabernacle of the [om. the] congregation to reconcile [make atonement17] withal in the holy place, shall be eaten: it shall be burnt in the fire.
Footnotes:
[1]Lev 6:9. . The Sam. has , a form which occurs in MSS. with the pointing .
[2]Lev 6:9; Lev 6:17-18; Lev 6:22. . The Sum. and many MSS. have the later form indicated by the Masoretic punctuation. This frequent variation will not hereafter be noticed. The conjectural emendation of Houbigant, in the imperative, although expressing the sense, is unnecessary.
[3]Lev 6:9. The suggested translation is that given by most critics; of its general correctness there can be no doubt; but the sense of (which occurs only here) may be either that of hearth, or of burning. The masculine form, (which is found only Psa 102:4 (3), and Isa 33:14), is translated in both ways in the A. V., but should have only the latter sense. The weight of authority as well as the context make hearth the preferable translation here. Knobel would make the verb to be in the imperative; but this is not sufficiently supported.
[4]Lev 6:10. . For the suffix on a noun in the constr. Knobel refers to Lev 26:42; Exo 26:25; Jer 9:2 (Lev 8:23); 2Sa 22:33, however, reads .
[5]Lev 6:10. The Sam. for has as in Lev 16:4, which scarcely affects the sense.
[6]Lev 6:10. The propriety of this correction is obvious. Bp. Horsleys emendation: take up the ashes of the fire which hath consumeddoes violence to the Heb.
[7]Lev 6:11. The Vulg. has this curious addition: usque ad favillam consumi faciet.
[8]Lev 6:14, etc. = oblation. See Lev 2:1, Text. and Gram. Note (2). The Sam. has here the law of the oblation of the drink offerings, whence the Vulg.: lex sacrificii et libamentorum.
[9]Lev 6:14. , Infin. Abs. as in Lev 2:6; Exo 13:3.
[10]Lev 6:18. might be understood either as every one that, as in the A. V., or as every thing that; but as the latter is the necessary translation of the exactly parallel clause in Lev 6:27 (as in the A. V.), it is better to keep it here also.
[11]Lev 6:20. The Syr. here has the plural.
[12]Lev 6:20. The prep. , not in the Heb., is supplied by the Sam. and many MSS.
[13]Lev 6:20. The paraphrase of the Sam. =between the evenings, expresses the connection of this oblation with the evening sacrifice.
[14]Lev 6:21. a word of very doubtful meaning, but should certainly have the same translation as in Lev 7:12, where see note.
[15]Lev 6:21. , a word . . to which different significations are attached according to its supposed derivation. Frst, deriving it from , gives the sense of the A. V. Gesenius also, deriving from , gives the sense of cooked. Others derive it from an Arabic root, and give the meaning broken. So Targ. Onk. (which points ) and the Sam.
[16]Lev 6:27. . The sudden change of person, and the feminine suffix in reference to a masculine noun, are both avoided by the Sam. reading .
[17]Lev 6:30. . There may be but little difference in the sense of the two renderings; but it is better to retain the same form always. Other instances of variation in the A. V. in Lev. are Lev 8:15 and Lev 16:20 only.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
As this fire on the altar was never permitted to go out, was not this typical of the displeasure of GOD against sin, which is always burning without a sacrifice? Heb 10:5-12 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Law of the Burned-Offering
Lev 6:8-23
Notice well the teaching of this paragraph, which has special reference to the fire, which was to be kept always burning upon the altar. Thrice is the injunction repeated, Lev 6:9; Lev 6:12-13. As it originally descended from God, Lev 9:24, so it was to be ever maintained by the watchful care of the priests. It is interesting to notice that a different Hebrew word is used for the fire that burned on the great brazen altar within the sacred enclosure from that which consumed the sin-offering without the camp, Lev 4:12. That symbolized the wrath of God against sin, while this symbolizes His love and grace, which descend to burn in human hearts. The Apostle was very conscious of the latter when he said: The love of Christ constraineth us. Whenever you feel the glow of that fire in your heart be sure to nurse it. Ask that it may burn hotly. See Son 8:6. It must be fed by the continual fuel of Gods Word, consumed and absorbed in meditation. But remember the teaching of the latter part of this paragraph: Only holy souls may partake aught of the Heavenly Bread. Let a man examine himself!
Fuente: F.B. Meyer’s Through the Bible Commentary
6. The Laws of the Offerings
CHAPTERS 6:8-7:38
1. The law of the burnt offering (Lev 6:8-13)
2. The law of the meal offering (Lev 6:14-18)
3. The offering of the high priest (Lev 6:19-23)
4. The law of the sin offering (Lev 6:24-30)
5. The law of the trespass offering (Lev 7:1-10)
6. The law of the sacrifice of the peace offerings (Lev 7:11-38)
After Jehovah had given to Moses by direct communication the different offerings, in what they were to consist, and how they were to be brought, different laws concerning these offerings were added by Jehovah. They are mostly addressed to Aaron and his sons (Lev 6:8; Lev 6:14; Lev 6:19; Lev 6:24). They acquaint us therefore with the relation of the priest to the offerings. In the law of the trespass and peace offerings we do not find an address to Aaron and his sons. The proper way to study the offerings is to consider first what is said in the beginning of Leviticus and then to read the laws of the offerings in connection with each to learn their relation to the priest and the people.
The Law of Burnt Offering–It was the duty of the priest to keep the burnt offering upon the altar and the fire of the altar had to be kept burning in it. It is especially stated that the burnt offering shall be upon the hearth upon the altar all night unto the morning. This continual burnt offering with the fire, which never went out, is the type of Christ, who continually offers Himself to God and in whom all believers have the assurance of their full acceptance. It was different with the sin offering; there could not be a continuous sin offering, for Christ giving Himself as an expiatory sacrifice cannot be a continuous act. But it is different with the burnt offering. While on earth He ever presented Himself before God and the fire of His devotion never went out. And thus He continues in the heavenly sanctuary, appearing in the presence of God for us. This never ceases. It is morning by morning, evening by evening. And how blessed that the night is mentioned! The night is the present age; and it will be followed by the morning, when the day dawns. What comfort is here provided for us! While we are down here in the wilderness, tested, tried, failing and stumbling our perfect burnt offering is ever present with God and the sweet savour arises from it. By it we are kept, though we are a sinning people. It has also a blessed meaning for Israel. This is Israels night. By the burnt offering sacrifice even Israel is kept during the dark night of their unbelief for the blessing which shall surely come in the morning, when He is revealed again. Then they will behold Him as their burnt offering, whom they had despised and rejected during the night of wandering and tribulation; then they will confess their sin and acknowledge He was bruised on account of their iniquities.
But while this is the blessed meaning of the burnt offering for the believer and for repenting and believing Israel, for the unbeliever there is another fire which will never go out. And we must see the practical application as well. This blessed continual burnt offering must lead His believing people to give themselves continually and manifest their devotion in practical holiness. God delights to have us remind Him (though He can never forget it) of the work of His dear Son, and that we have here our occupation and live in the fragrance of His acceptance. This is really the foundation of all practical holiness, as it is of rest and satisfaction to the soul. Christ is our righteousness before God; we are accepted in the Beloved; in Christ we are as Christ, even in this world. Here the perpetual sunshine settles down on us; it is the true Beulah land for the saint, where the birds sing ever and the heart goes forth in perpetual melody (Numerical Bible). Our answer to the continuous burnt offering in our behalf must be a life of devotion to God. Space forbids to follow the equally precious application of the other priestly actions.
The Law of the Meal Offering–As we learned in connection with the second chapter, the meal offering foreshadows Christ on earth, that blessed and holy life which was lived here in entire devotion. The principal thing here is that Aaron and his sons, the priests, were to eat of it. God had His portion in it, but the priests were to share it. All believers are priests in Christ, and as such have this precious food to enjoy. That food is Christ, and that means communion with God. To enjoy Christ, feed on Him, the bread come down from heaven; to meditate upon all His loveliness and grace, is our blessed privilege, who are brought into His fellowship. Note that it says it shall be eaten unleavened in a holy place. This means that only in the place of separation, where grace has put us, can we enjoy this feast. The feeding on the meal offering will keep us in the sanctuary in His presence.
The Offering of the High Priest–Distinct from the general meal offering is that meal offering which the high priest had to bring on the day of his anointing. This had to be wholly burned unto Jehovah. No priest was permitted to taste this and partake of it. It had to be offered half of it in the morning and half of it at night. There is another distinction. Oil was mixed with it, but oil was not poured upon it. We saw what the oil mixed with the fine flour meant, and that the pouring of the oil upon the fine flour typified the Holy Spirit as He came upon Christ at His baptism. Now inasmuch as this pouring of the oil is omitted here, this meal offering seems to typify the blessed life of our Lord before His public ministry began. The hidden years, as we term them, were yielded completely to God, and as the Holy Spirit has not given us a record of those years we cannot feed on them. This, no doubt, is the typical meaning of this special meal offering of the high priest on the day of his anointing.
The Law of the Sin Offering–This law contains interesting details concerning the sin offering. It had to be killed in the place where the burnt offering was killed. The priest that offered it for sin had to eat it, and he typifies Christ. This means His identification with sinners, when in our stead He bore our sins in His own body on the tree. But the priests also could eat of it. The work of atonement, the sin-bearing, no fellow priest could share with Him. He alone could do this great work. Nevertheless we eat of the sin offering if we identify ourselves in humiliation and confession with the sins and failures of the saints of God. The holiness of the sin offering is especially emphasized. It is called most holy. The earthen vessel in which it was boiled had to be broken and the brazen pot had to be scoured and rinsed. This typifies the unique and most precious, as well as holy character, of the great work accomplished by the sin bearer on the cross.
The Law of the Trespass Offering–This also is called most holy. Here the killing of the sacrifice, the sprinkling of the blood, the presentation of the fat, etc., and the burning upon the altar, omitted in chapters 5:14-6:7, are now commanded. Restitution is the prominent thing at the first mention of the trespass offering. It reveals the joy of God in what has been accomplished by Christ in His redemption work. But restitution must rest for a foundation upon atonement. This is now therefore brought out in the law of the trespass offering.
The Law of the Peace Offering–But one more remains. We discover that the peace offering is removed out of its connection. The order in the beginning of Leviticus is: burnt offering, meal offering, peace offering, sin offering, and trespass offering. The first three were the sweet savour offerings. The third sweet savour offering, the peace offering, is put last in the laws of the offering. The peace offering represents the blessed results of the work of Him, who has made peace in the blood of His cross, in whom all who believe are justified and have peace with God. And the first thing mentioned is most blessed and intimate communion and enjoyment with thanksgiving. The pierced cakes, unleavened mingled with oil, etc., typify Christ. In this blessed feast Christ, as everywhere, has the preeminent place. The enjoyment of peace and its resulting communion is impossible apart from Christ. We must ever let the Holy Spirit remind us of what He is and what He has done for us. But what does it mean that the Israelite had to bring an offering of leavened bread with the sacrifice of his peace offerings for thanksgiving? Leaven was forbidden at Passover, in the meal offering, because it is the type of evil. Here and in the two loaves of the Feast of Weeks it was not only permitted, but commanded. In Christ there was no leaven; but in His saints, though made nigh by blood, there is still leaven, the corruption of the old nature. How harmonious with the teaching of the New Testament! We leave this to our readers to follow with prayer, searching, and, we trust, exercise of soul.
Rich and full is indeed this portion, the concluding section; one feels like touching upon every detail and meditate on these precious pictures, foreshadowing our blessings and privileges in Christ.
We must pass all these riches by, but pray that His Spirit may open up the mines of divine wisdom and comfort to every child of God. But one more phrase we mention. The priests had their portion in the peace offering. The priest, who burns the fat upon the altar represents Christ. Aaron and his sons received the breast of the sacrifice. The shoulder of the peace offering belonged to the priest for an heave offering. Like Aaron and his sons, priests of God, we can feast upon the breast, the type of His love, and thus enjoy His affections. The shoulder is the seat of power. And power belongs to Him alone, who loveth us and hath washed us from our sins in His own blood and hath made us priests and kings. May this first part of Leviticus (so often ignored) become a source of much joy and blessing to His people. The few hints we could give will, under God, show the way how these types should be studied.
Fuente: Gaebelein’s Annotated Bible (Commentary)
At this verse the Jews begin the twenty-fifth section of the law, and also, in the best Hebrew Bibles, the sixth chapter, which undoubtedly ought to begin here, as the inspired writer enters upon a new subject; the former part of the book being intended for the instruction of the people relative to the several sacrifices to be brought; but this for the instruction of the priests respecting some particulars of their official services.
Fuente: The Treasury of Scripture Knowledge
From Lev 6:8 to the end of Lev 7:1-38 we have the law of the various offerings. In each case the “law” furnishes further details as to how the offering was to be presented to the Lord and, more particularly, how the priests were to deal with the parts that were not burned before Him.
Again the burnt offering comes first. Since all was consumed on the altar, the law concerning it was simple. Every morning the wood was to be laid on the altar and the burnt offering consumed upon it; but so it was to be in the evening and all the night the fire on the altar was to be kept burning. Never was the fire to go out, and the very ashes were to be dealt with in a reverent manner.
In this we may learn two things. First, that the sweet savour of the sacrifice of Christ is ever before God. In the value and fragrance of His work propitiation has been effected, and so God still goes forward with an erring people. But second, that the fire was never to go out because it typified the consuming judgment of God, the claims of which could never be satisfied by the shadow sacrifices demanded by the law. Only when the all-sufficient sacrifice of Christ had been accomplished could the words be written, “There is no more offering for sin” (Heb 10:18). Today we may rejoice that “the fire upon the altar” has indeed gone out, though the fire of God’s wrath will yet burn against sinful men, who have rejected His grace, when they reach a lost eternity.
The law of the meat offering occupies verses Lev 6:14-18 and is mainly concerned with that part of the offering which was not burnt as a sweet savour, and so was to be eaten by Aaron and his sons. It was food for the priestly family only; that is, for the males who would normally officiate as priests. It was to be treated as a most holy thing. Leaven was to be completely excluded, and it was to be eaten in the tabernacle precincts. In the next chapter we find that those who were permitted to eat of the peace offerings had to be ceremonially clean, and this doubtless applied to the priests who partook of the meat offerings. Today every saint is constituted a priest, but we need to be morally clean to digest inwardly the excellencies of the life of our blessed Lord, which were so wholly offered to God.
Verses Lev 6:19-23 deal with the special meat offering of Aaron and his sons in the day of his anointing. This was to be offered half in the morning and half at night, but all was to be burnt as a sweet savour and none was to be eaten. Not till the priest was anointed and fully qualified was he permitted to partake, but in his anointing the sweet savour was to go up to God.
The remainder of the chapter is occupied with the law of the sin offering. Verse Lev 6:25 shows how closely it was linked with the burnt offering, and just because it had definite reference to sin its holiness is specially emphasized. Both offerings found their fulfilment in the sacrificial death of Christ, but the burnt offering typified the Godward side of it, more connected with propitiation, while the sin offering typified the manward side, connected with substitution.
Parts of the sin offering were to be eaten by the males of the priestly families, but only in the tabernacle and its court and not in their homes. But to this there was an exception. If the blood had been brought into the holy place for reconciliation, as was to be the case when the priest himself sinned or the whole congregation was involved in sin, then none of it was to be eaten. The body of the animal was to be burned without the camp, as we saw in chapter 4. In ordinary cases the priests did eat, and this may remind us today that though the sin may be on the part of another the saint in priestly condition may take it home to himself, while helping the other. We find something in the spirit of this when we read Gal 6:1, Gal 6:2.
Lev 7:1-7 records the law of the trespass offering, which is the same as for the sin offering. As verse Lev 6:7 says, “there is one law for them.” In verses Lev 6:8-10 we have a supplementary detail, first as to the skin of the burnt offering, which was to be for the offering priest, who was permitted to have the externals of the sacrifice, the inwards of which were wholly for God. We may apply this by reminding ourselves that though we may be allowed to share in the sweet savour of the death of Christ, we only touch the externals. The inward excellence, as known to God, must ever be beyond us.
Then all of the meat offerings which was left for the consumption of the priests, if baked or fried was to be the portion of the offering priest. If mingled with oil and dry, it was to be shared equally among all the sons of Aaron. Thus a distinction was made between priests who were passive in any given matter and the priest who was active. All believers are priests but not all priests are in action.
The law of the peace offering extends from verse Lev 6:11 to verse 34. The order of the offerings is changed, and here it comes last, the reason being, we suppose, that, while in the other cases the participators were only the priests, here the common person, who brought the offering was permitted to have a share. A peace offering might be brought for a thanksgiving (verse Lev 6:12) or in connection with a vow or voluntary offering (verse Lev 6:16) and in the latter case the time for eating was extended to two days. There was the portion for God, a portion for the priest and a portion for the offerer, but the communion based upon a voluntary offering endures longer than that based upon thankfulness for some benefit conferred.
Here again the holiness of the offering is enforced. The partaker must himself be clean, and that which he eats must be preserved from contamination. Hereby we are reminded that we must be clean not only in ourselves but also in our ways and associations. No communion with God is possible apart from that. In this connection too we are told that both fat and blood were prohibited. The life and excellence of the victims was wholly for the Lord.
The special portion of the officiating priest was to be the right shoulder of the victim. The breast that was waved before the Lord was also to be the portion of the priests. We find an allusion to this in 1Co 10:18. Even in Israel those who did eat of the sacrifices were identified with the altar. It imposed at once special cleanliness in person and ways upon the common person who partook, as we have just seen, and the priests were all their lives set apart for God. Today every true believer is a priest and must never forget he is identified with the Christ who died.
The few verses that close the chapter give a summary of the things we have briefly considered, and enforce the fact that though many of the details laid down may at first sight seem to be of a rather trifling nature, they are nevertheless the things “which the Lord commanded Moses… in the day that He commanded the children of Israel to offer their oblations.” Similarly we may read 1Co 12:1-31; 1Co 13:1-13; 1Co 14:1-40, and think that the instructions given through Paul for the order of the assemblings of the church of God, are some of them rather trifling; but let us not overlook verse 37 of chapter 14. The “commandments of the Lord” through the Apostle Paul are no less binding than the commandments of the Lord through Moses, though we are now under grace and not law.
Lev 8:1-36 is occupied with the record of how Moses himself acted in complete obedience to the divine command when he came to the point of the consecration of Aaron and his sons. We saw how all was to be done when we read Exo 29:1-46, we now are permitted to see how carefully Moses obeyed, so that presently he received the commendation “My servant Moses.. is faithful in all Mine house” (Num 12:7). Thus, in the consecration of Aaron and his sons there was the bathing all over (verse Lev 6:6), typical of the new birth; then the application of the blood of sacrifice (verses Lev 6:23-24), typical of the redeeming blood of Christ; then the application of the oil (verse Lev 6:30), typical of the gift of the Holy Spirit. Today no one becomes a priest except they are the subject of a work wrought in them – the new birth – and know the efficacy of the blood of Christ, shed for them, and have received the gift of the Holy Spirit, bestowed upon them.
But we notice of course that, as had been directed, Aaron had the anointing oil not merely sprinkled but poured upon his head (verse Lev 6:12). Here he stands as a type of our Great High Priest, the Lord Jesus Christ, who needed no application of the blood but was anointed with the Spirit in His solitary perfection. We have an allusion to this in Psa 138:2, where the unity of brethren that is so good and pleasant, is likened to the “ointment” or oil that was poured so copiously upon Aaron’s head that it ran down beard and garment even to the skirts of it. The outpouring of the Spirit upon the church today, and the effusion that is to mark the world to come, according to Joe 2:28, are both in the nature of an overflow from our High Priest on high.
In our chapter we also learn that Moses applied both blood and oil to the tabernacle and altar and other vessels of the sanctuary, and this is alluded to in Heb 9:21, as far as the blood is concerned. It shows that the whole of this earthly system stood before God on that basis. For us it typified that the cross of Christ, coupled with the gift of the Spirit, forms the foundation of all our blessing. But all through this chapter it is not merely the blood shed, but also the blood applied. And that, not only to the tabernacle and its vessels, but also to the persons of the priests: right ear, right hand, right foot. The order is significant. By the ear we hear the word of God. By hand and foot we act and walk according to that which we hear. The movements of the priest are to be controlled by what he hears.
At the end of this chapter (verses 31-36), we see that Moses, who was the mediator of this earthly system, carefully instructed Aaron and his sons as to the seven days that followed their consecration. They were to eat the flesh of the ram of consecration, as had been made plain in Exo 29:1-46, and also they were to abide in the tabernacle and its court for the seven days, until the atonement for themselves and the whole system was completed. In this way the claims of the holiness of God were to be pressed upon them.
All this having been carried out according to God’s order, the eighth day arrived, and proved to be a very special occasion. With this Lev 9:1-24 is occupied. All is still under the direction of Moses, but, having been installed, Aaron is now the chief actor. He had to offer first for himself and then for the people, and it is to be noted that in both verses Lev 6:2-3 the sin offering is mentioned before the burnt offering. At the beginning of the Book the burnt offering came first, and the sin and trespass offerings came last, typifying Christ and His sacrifice as viewed by God. But here the application to us is typified, and until our sins are settled we can present nothing at all to God. Hence the sin offering must of necessity come first, and the others follow.
Verse Lev 6:8 records the slaying of the sin offering which was for himself. Since he was now the anointed priest, and all the people were represented in him, the carcase of the victim was burned “without the camp” (verse Lev 6:11), according to the instructions. Verse Lev 6:15 records the sin offering for the people, and this was dealt with “as the first,” since, when the whole people were in question, the procedure was to be the same as for the anointed priest.
In verses Lev 6:12-14 we have the burnt offering for himself and in verse Lev 6:16 the burnt offering for the people. These offerings were followed by both meat and peace offerings (verses Lev 6:17-21), but no mention is made of a trespass offering, for as yet there had been no time for cases of actual trespass to have occurred.
When all this was accomplished, the great event of the eighth day came to pass. First, the newly installed priest lifted up his hand toward the people and blessed them. Then both Moses and he went into the tabernacle and coming out again gave a blessing, but this time as through the mediator as well as through the priest. Whatever the people might prove themselves to be, the attitude of God toward them was one of blessing. When we read the four verses that close the Gospel of Luke, we at once feel how far more wonderful were the uplifted hands and the blessing of the Lord Jesus, just as He ascended into heaven, to take up His High Priestly work there, having accomplished on earth propitiation by His blood.
But second, an even greater event was the appearing of the glory of the Lord in the sight of all the people, and coupled with this fire came out from Him and consumed the burnt offering on the altar. The effect upon the people was instantaneous. No man can stand in the presence of the glory of God, for all have come short of it, as we read in Rom 3:23.
The instructions as to how the various sacrifices were to be offered have already been before us, but not till the consecration of Aaron do we read of them actually being made, so we may say that at the start it was the hand of God that lit on the altar the fire to consume the burnt offering, which was never to go out, as we have already seen. It was God’s fire and not man’s fire which consumed the sacrifice, and the typical force of this is easily seen.
Thus far the hand of the faithful Moses had been on all the events of the day, but before it closed the two elder sons of Aaron broke away from under his direction and offered incense on “strange fire” before the Lord. The incense was right but the fire was wrong. As far as we know, the only instruction that had been given in this matter is found in Exo 30:7, Exo 30:8, where the fire is connected with the lighting of the lamps in the holy place. They may have thought that if the incense was right any fire would do to bring out its fragrance. But no, the fire must be God’s fire and not man’s. Let us learn from this that though in our worship the words we use are altogether right, if the energy behind their utterance is of the flesh, all is wrong. Worship must be by the Spirit of God, and we have indeed to say,
“Then let Thy grace mould every word
That meets Thy holy ear.”
They used strange fire, and the fire of the Lord came out and consumed them. This may appear to us very drastic judgment, but it is evidently God’s way at the beginning of any new movement to emphasize His holiness in a severe way. So it was with the first man who broke the sabbath, and with Achan, just as Israel entered the land; and with Ananias and Sapphira at the beginning of the church. Many similar transgressions may have occurred in the respective histories without such a judgment.
We add the simple yet solemn reflection that everything that is committed to the hands of men breaks down at the outset. It was so in the Garden of Eden, and again when the law was given, in the episode of the golden calf, and so it is here. The priesthood having been established, on the very day on which they began to officiate failure supervened and Nadab and Abihu died, that so God might be sanctified before all the people. Though the people might mourn, the claim of God on the priests was such that no mourning became them. The claims of natural relationship were set aside.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Subdivision 2. (Lev 6:8-30; Lev 7:1-38.)
The offerings in relation to priest and people.
But we have now to look at their relations to the priests and people, especially to the former. The laws here fall into six sections; the offerings in general taking their place much as before, except that the meal-offering for the high-priest takes here the one occupied by the peace-offering, and the peace-offering itself has the last place, as bringing before us that communion with God in which we find the rightful effect and conclusion of the whole.
1. The burnt-offering comes first, then, in order; and it is to be always upon the altar, an abiding testimony to Israel’s acceptance with God. Typically even, this was only imperfectly attained in their case by lengthening out the morning and evening sacrifice, so as to merge them, as it were, in one. For us it is simple that the one offering abides before God continually, and we abide in the value of it, without possibility of change.
Absolutely necessary as the sin-offering is, and the only thing that can open the holiest, yet how different is the ordinance as to it! Except some special sin of the whole congregation called for it, there was but one sin-offering for all Israel on the day of atonement once a year. Nor, as we have seen, does it seem ever to have been voluntarily offered, or multiplied as the burnt- and peace-offerings might be, to any extent.
It was the duty of the priest to keep the burnt-offering with its sweet savor going up to God. The true sacrifice needs not this continual service; and yet it does not follow that there is nothing that answers now to this priestly work. God delights to have us remind Him (though He can never forget it,) of the work of His dear Son, and that we have here our occupation, and live in the fragrance of His acceptance. This is really the foundation of all practical holiness, as it is of rest and satisfaction to the soul. Christ is our righteousness before God: we are accepted in the Beloved; in Christ we are as Christ, even in this world. Here the perpetual sunshine settles down on us: it is the true Beulah land for the saint, where the birds sing ever, and the heart goes forth in perpetual melody. “There be many that say, Who will show us any good? Lord, lift Thou up the light of Thy countenance upon us!” Here it is ever lifted up, for God turns not His back upon His Son: this day knows no decline. Well may our relation to the offerings begin with this transcendent blessedness!
2. Then we come to the meal-offering, -Christ personally enjoyed, the food of the priests of God. Here is full communion, the memorial for God, the rest for Aaron and his sons. But it can only be eaten in a holy place -in the court of the tent of meeting, where the fine linen of practical righteousness shuts us in from the world. Whatever is put in contact with this becomes holy, whatever we can connect with Christ finds indeed, thus, that He is sanctification; what cannot is leaven, and to be excluded.
3. What is the meal-offering of the high-priest in the day of his anointing, and which (like the burnt-offering,) is to be wholly burned, not partaken of? If we go back to the time of Christ’s anointing, when at His baptism by John the Father’s voice proclaimed His delight in His beloved Son, the gift of the Spirit was the seal of the perfection so declared. But to what did it testify? To the preciousness of thirty years of human life which in the inspired history has, it may be said, no place. What it was to God He testifies; He had lived in it to God in the common toil of men -a life of which it is natural to ask, Why should it be hidden from us? Gospels of the Infancy have been imagined even, to fill the gap and satisfy the need, but have only proved their absolute incompetency. It remains, and for us will remain, until we hear it perhaps in the speech of heaven, absolutely hidden, a meal-offering to God alone. If this be the true interpretation, as it seems, then we can understand why it is made with oil, but not anointed; and we realize the opposition of the world to Him, even before He came openly forward as God’s Sent One in it. Half offered in the morning, half at night, it may show us His abiding perfectness all through, whether in sunshine or in shadow: things that test us equally, yet in such different ways, in Him bore equal witness to unchangeable goodness. Could these thirty wondrous years go without notice in these types? Yet it is here only, -nowhere if not here, -we seem to find it.
4. Where the sin-offering was not wholly burned, it was eaten by the priest, -the priest who offered it, and who typifies Christ Himself, sharing it with the priestly family. The eating has the same significance as elsewhere: it is the entering into that which makes atonement for God, hence of necessity into the sin itself as before Him. In Christ it was necessarily found when “bearing our sins in His own body on the tree,” and in this way was part of the atonement itself, as Lev 10:17 indicates; but the fact that the priests could as a whole partake of it shows that it is not to be limited to this. Daniel confessing his sin and the sin of his people was surely eating the sin-offering; and just such identification of ourselves with the sins of God’s saints is a great need for all of us: a realization which the knowledge of the cross that we have as Christians will intensify, not in any wise lessen. Alas! the slight knowledge of God’s grace may indeed allow a light treatment of sin, perhaps also a bitter judgment of it: a real eating of the sin-offering makes one as serious as tender: who can harshly judge when Christ has borne the judgment? who can treat lightly what brought Him to the cross?
Nothing could be holier than the sin-offering; and as in the previous case of the meal-offering, every thing brought into connection with it becomes holy. Imputed sin is not imparted sin. There is, indeed, in the case of the red heifer (Num 19:1-22), what seems to argue this, but even in this case the ritual as a whole shows this not to be really so. And here the treatment of the vessels in which the flesh had been boiled was not because of their having been defiled, but that the holy food should not be mixed in any way afterward with common food. “It was possible to prevent this desecration, in the case of copper vessels, by a thorough cleansing; but not so with earthen vessels, which absorb the fat, so that it cannot be removed by washing. The latter, therefore, were to be broken in pieces, –
i.e., thoroughly destroyed.” (Keil.) This minute care as to the type should surely teach us how separate from every other thing is the work of the cross. Death there was not as death elsewhere: Christ was no mere martyr. To mix this wondrous work for God and men with any other thing whatever is but to degrade and desecrate it.
5. In the law of the trespass-offering we have supplied what with all the other offerings comes into the first part, -the direction as to the killing, the sprinkling of the blood, and the burning of the fat. They were left out before, as it seems, to fix our attention upon the specific character of the trespass-offering as restitution. Here, in what is indeed (what the whole book of Leviticus is often called) the “priests’ guide-book,” they are taught that for restitution there must be true sacrificial atonement: in government, God’s nature must be declared; and this we see the gospels maintain so fully, -that what is in Leviticus absolutely distinctive of the sin-offering is in Matthew as much given as in Mark, so that it is even difficult to distinguish between them.
6. Lastly, the peace-offering fills the sixth place here. It is that which, in the bringing together God and man whom sin has sundered, displays His victory over it. There are three subsections here, the two last plainly marked out, in a way we have seen before, by their being distinct communications from Jehovah. In the first part, we find, in type, through the work of atonement, God and man at one, -peace which is not merely peace, but much more. In the second, we have reiterated the prohibition of eating fat and blood. In the third, we have the priest’s portion in the offering.
(1) As has just been said, peace with God is never merely peace. God can never be simply not at variance with His creatures; there is in His nature no indifference, no neutrality; what He is He is with His whole heart, and, of all things, He nauseates lukewarmness. So to be at peace with Him is to have His love poured out upon us, -it is to be brought into His banqueting-house, and to be made to sit at His table: and thus it is pictured here. The peace-offering is the only one in which the offerer himself partakes of his own offering, and this partaking shows him not only brought into a place of acceptance, but in heart reconciled and brought nigh. That which has satisfied God satisfies him also: peace has become communion.
There are three characteristics of the peace-offering here, -a thanksgiving, a vow, and a free-will offering. It is strange that there should be contention among the commentators as to the meaning of these, as also that by some the higher character should be ascribed to the first, when the law itself so plainly decides otherwise. The “thanksgiving” is plainly the acknowledgment of some special blessing from God, while the “free-will” offering, on the contrary, supposes that nothing of this kind had roused the heart to remembrance: it needed nothing; as where one walks with God, and finds Him ever before him, walks in His light, rejoicing ever in Himself. It is clear which is the higher state implied, and which therefore is the higher character of offering. As to the vow, it is not so plain at first why it should be higher. The vow is supplicatory, was often dictated by the pressure of circumstances, is in the text distinguished from free-will offerings. Yet as addressed to Jehovah, the expression of confidence in Him in trial, He rates it higher than the simple thanksgiving. And this is evident, if we could not at all account for it, by the fact that, in the case of this as of the free-will offering, the flesh might be eaten the day after as well as the day of the sacrifice, typically implying more energy for sustained communion than in the thanksgiving-offering. On the third day even here, whatever remained was to be burned in the fire; and if eaten, it would be pollution. The contact with uncleanness also, if one went on with what expressed communion with God, would be grievous sin, as connecting His table with it. Reconciliation with God means holiness of life.
(2) The fat and the blood God claimed for Himself; and there was need to insist upon this where the people were thus encouraged to draw near to God. Man soon mistakes familiarity for nearness: God has therefore to insist afresh upon what is His due being rendered to Him. Life, as expressed in the blood, was His; and the fat, the will and energy of the life, was to be consecrated to Him alone. Good and needful it is, at the table of the Lord, to recognize that it is the Lord’s: “the shout of a King is among them” must be characteristic always of the people of God. And so speak the dimensions of the eternal city, every way a 12, -the length and breadth and height of it equal.
(3) Lastly, we have the priests’ portion of the peace-offering. The offering priest we necessarily recognize as Christ. The wave-breast belongs to Aaron and his sons; for we are, as priests, able to enter into and partake of the affections of His heart. The shoulder is His alone, for His alone is the power by which all things are sustained in blessing. With this the law of the peace-offering ends.
Fuente: Grant’s Numerical Bible Notes and Commentary
Lev 6:8. The Lord spake unto Moses Here begins a new subject, and if our Bibles were rightly divided, it ought to begin a new chapter, as in Junius and Tremellius, who join the first seven verses of this chapter to the former. Indeed, according to the Jewish division, the twenty-fifth section of the law begins here.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 6:8 to Lev 7:38. Special Manual for Priests, given to Aaron and his sons (Lev 6:9; Lev 6:14; Lev 6:25, etc.; contrast Lev 4:2, etc.). The peace offering is here placed last. It may be noted that two sections (Lev 7:7-10 and Lev 7:22-27) seem to break the connexion; they are perhaps insertions from independent laws. None of these provisions affect laymen.
Fuente: Peake’s Commentary on the Bible
6. Instructions for the priests concerning the offerings 6:8-7:38
"The five basic sacrifices are . . . introduced twice, each sacrifice being treated both in the main section addressed to the people [Lev 1:1 to Lev 6:7] and in the supplementary section addressed to the priests [Lev 6:8 to Lev 7:38]." [Note: Lindsey, p. 172.]
The main theme of this section is who may eat what parts of the offerings and where. Generally only the priests could eat the sacrifices, but the offerers could eat part of the peace offering. In this section frequency of offering determines the order of the material. The regular daily burnt and meal sacrifices come first, then the less frequent sin (purification) offering, then the occasional trespass (reparation) offering, and finally the optional peace (fellowship) offering.
"To lead the congregation in corporate worship is both a great privilege and an enormous responsibility. In the following passages something of the responsibility concerning the ritual is laid out for the priests." [Note: Ross, p. 155.]
"To bring a person closer to God is the highest service that one person can render another." [Note: J. S. Stewart, quoted by D. Tidball, Discovering Leviticus, p. 49.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The law of the burnt offering for the priests 6:8-13
Each morning a priest would put on his robes, approach the altar of burnt offerings, and clean out the ashes. Correct clothing was essential so that it would cover his "flesh" (i.e., his private parts, Lev 6:10; cf. Exo 20:26; Exo 28:42-43). [Note: Wenham, The Book . . ., p. 119.] He would then change his clothes and put on ordinary garments, collect the ashes, and take them outside the camp to a clean place where he would leave them. He could not wear his official robes outside the courtyard, but he had to wear them whenever he approached the brazen altar. Obviously Moses did not record in Leviticus all the details involved in sacrificing.
The main point in this legislation was that the fire on the altar of burnt offerings was never to go out when the Israelites were encamped (Lev 6:9; Lev 6:12-13). This was fire that God Himself had kindled (Lev 9:24). Since the fire represented God’s presence, this perpetual burning taught the Israelites that the way of access to God by the burnt offering sacrifice was always ready and available. It also taught them the importance of maintaining close contact with God and of the continuing need for atonement to cover their ever-recurring sins. The New Testament teaches Christians to maintain the same awareness (1Th 5:19; Heb 7:25).
"Although atonement for sin was provided in each of the blood offerings, atonement was not their basic purpose. Israel’s initial relationship with God as His redeemed people had been established through the Passover sacrifice on the night of their deliverance from Egypt. The offerings presented at the Tabernacle were the means of maintaining that relationship between the Israelites and their God." [Note: Schultz, p. 67.]
"Those who minister must take care in personal sanctification and spiritual service to ensure that people may always find access to the holy God." [Note: Ross, p. 161.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THE BURNT OFFERING (CONCLUDED)
Lev 1:5-17; Lev 6:8-13
AFTER the laying on of the hand, the next sacrificial act was-
THE KILLING OF THE VICTIM
“And he shall kill the bullock before the Lord.” (Lev 1:5)
In the light of what has been already said, the significance of this killing, in a typical way, will be quite clear. For with the first sin, and again and again thereafter, God had denounced death as the penalty of sin. But here is a sinner who, in accord with a Divine command, brings before God a sacrificial victim, on whose head he lays his hand, on which he thus rests as he confesses his sins, and gives over the innocent victim to die instead of himself. Thus each of these sacrificial deaths, whether in the burnt offering, the peace offering, or the sin offering, brings ever before us the death in the sinners stead of that one Holy Victim who suffered for us, “the just for the unjust,” and thus laid down His life, in accord with His own previously declared intention, “as a ransom for many.”
In the sacrifices made by and for individuals, the victim was killed, except in the case of the turtledove or pigeon, by the offerer himself; but, very naturally, in the case of the national and public offerings, it was killed by the priest. As, in this latter case, it was impossible that all individual Israelites should unite in killing the victim, it is plain that the priest herein acted as the representative of the nation. Hence we may properly say that the fundamental thought of the ritual was this, that the victim should be killed by the offerer himself.
And by this ordinance we may well be reminded, first, how Israel, -for whose sake as a nation the antitypical Sacrifice was offered, -Israel itself became the executioner of the Victim; and, beyond that, how, in a deeper sense, every sinner must regard himself as truly causal of the Saviours death, in that, as is often truly said, our sins nailed Christ to His cross. But whether such a reference were intended in this law of the offering or not, the great, significant, outstanding fact remains, that as soon as the offerer, by his laying on of the hand, signified the transfer of the personal obligation to die for sin from himself to the sacrificial victim, then came at once upon that victim the penalty denounced against sin.
And the added words, “before the Lord,” cast further light upon this, in that they remind us that the killing of the victim had reference to Jehovah, whose holy law the offerer, failing of that perfect consecration which the burnt offering symbolised, had failed to glorify and honour.
THE SPRINKLING OF BLOOD
“And Aarons sons, the priests, shall present the blood, and sprinkle the blood round about upon the altar that is at the door of the tent of meeting.” (Lev 1:5)
And now follows the fourth act in the ceremonial, the Sprinkling of the Blood. The offerers part is now done, and herewith the work of the priest begins. Even so must we, having laid the hand of faith upon the head of the substituted Lamb of God, now leave it to the heavenly Priest to act in our behalf with God.
The directions to the priest as to the use of the blood vary in the different offerings, according as the design is to give greater or less prominence to the idea of expiation. In the sin offering this has the foremost place. But in the burnt offering, as also in the peace offering, although the conception of atonement by blood was not absent, it was not the dominant conception of the sacrifice. Hence, while the sprinkling of blood by the priest could in no wise be omitted, it took in this case a subordinate place in the ritual. It was to be sprinkled only on the sides of the altar of burnt offering which stood in the outer court. We read (Lev 1:5): “Aarons sons, the priests, shall present the blood, and sprinkle the blood round about upon the altar that is at the door of the tent of meeting.”
It was in this sprinkling of the blood that the atoning work was completed. The altar had been appointed as a place of Jehovahs special presence; it had been designated as a place where God would come unto man to bless him. Thus, to present and sprinkle the blood upon the altar was symbolically to present the blood unto God. And the blood represented life, -the life of an innocent victim atoning for the sinner, because rendered upin the stead of his life. And the priests were to sprinkle the blood. So, while to bring and present the sacrifice of Christ, to lay the hand of faith upon His head, is our part, with this our duty ends. To sprinkle the blood, to use the blood God-ward for the remission of sin, this is the work alone of our heavenly Priest. We are then to leave that with Him.
Reserving a fuller exposition of the meaning of this sprinkling of blood for the exposition of the sin offering, in which it was the central act of the ritual, we pass on now to the burning of the sacrifice, which in this offering marked the culmination of its special symbolism.