26<\/strong>. What remains after the sacrifice has been offered (except in the cases specified in Lev 6:30<\/em><\/span> and Lev 4:3-21<\/span>) is ‘most holy’ to be eaten in the same place and manner as the Meal-Offering ( Lev 6:16-18<\/em><\/span>).<\/p>\n in a holy place<\/em> ] Here and in Lev 6:16<\/em><\/span> further designated as ‘the court of the tent of meeting’ and prescribed for the Guilt-Offering in Lev 7:6<\/span>. Cp. the command to eat the flesh of the ram of consecration at ‘the door of the tent of meeting’ (Exo 29:32<\/span>). The remainder belongs to the priest who officiates, but any male among the priests may join in eating it ( Lev 6:29<\/em><\/span>).<\/p>\n The passages which assign a portion of the sacrifice to the officiating priest are Lev 6:26<\/span> a<\/em>, Lev 7:7-10<\/span>; Lev 7:33<\/span>. May these be parts of a law of sacrifice which has been combined with rest of Lev 6:8<\/span> to Lev 7:38<\/span>? If on a particular occasion the priestly dues of a sacrifice fell to any one priest, he might invite his fellow priests to share in the meal, and the custom of eating these portions of the sacrifice together would be embodied in a law which asserted the right of all priests to partake of the sacrificial meal.<\/p>\n Verse 26<\/span>. The priest – shall eat it<\/B><\/I>] From the expostulation of Moses with Aaron, Le 10:17<\/span>, we learn that the priest, by eating the sin-offering of the people, was considered as bearing their sin, and typically removing it from them: and besides, this was a part of their maintenance, or what the Scripture calls their inheritance<\/I>; see Eze 44:27-30<\/span>. This was afterwards greatly abused; for improper persons endeavoured to get into the priest’s office merely<\/I> that they might get a secular<\/I> provision, which is a horrible profanity in the sight of God. See 1Sa 2:36<\/span>; Jer 23:12<\/span>; Eze 34:2-4<\/span>; and Ho 4:8<\/span>.<\/P> <\/p>\n For sin; <\/B>for the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten. <\/P> <\/p>\n The priest that offereth it for sin shall eat it<\/strong>,…. Thereby signifying that he bore the sin of the person that brought the offering, and made atonement for it; as a type of Christ, who bore the sins of his people in his own body on the tree, and made satisfaction for them; see Le 10:17<\/span>. This is to be understood not of that single individual priest only that was the offerer, but of him and his family; for, as Ben Gersom observes, it was impossible for one man to eat all the flesh of a beast at one meal or two; but it means, as he says, the family of the priest that then officiated, the male part;<\/p>\n in the holy place shall it be eaten, in the court of the tabernacle of the congregation<\/strong>; within the hangings, as Ben Gersom’s note is, with which the court of the tabernacle was hung and made; in some room in that part of the sanctuary did the priest, with his sons, eat of the holy offerings that were appropriated to them; an emblem of spiritual priests, believers in Christ, feeding in the church upon the provisions of his house, the goodness and fatness of it.<\/p>\n (26) The priest that offereth it for sin.<\/strong>Rather, the priest that offereth it for expiation<\/em>, or, the priest that expiateth sin by it. <\/em>That is, who makes atonement by the blood thereof. (See Lev. 9:15<\/span>.)<\/p>\n Shall eat it.<\/strong>God gave the sin offering as food for the priests to bear the iniquity of the congregation, and to make atonement for them (Lev. 10:17<\/span>). It constituted a part of their livelihood (Eze. 44:28-29<\/span>). The officiating priest to whom fell this perquisite could invite not only his family but other priests and their sons to partake of it. Covetous priests abused this gift (Hos. 4:8<\/span>).<\/p>\n In the holy place shall it be eaten.<\/strong>That is, within the forecourt of the sanctuary. Eight of the offerings had to be eaten in the precincts of the sanctuary: (1) the flesh of the sin offering (Lev. 4:26<\/span>); (2); the flesh of the trespass offering (Lev. 7:6<\/span>); (3) the peace offering of the congregation (Lev. 23:19-20<\/span>); (4), the remainder of the omer (Lev. 23:10-11<\/span>); (5), of <\/strong>the meat offering of the Israelites (Leviticus 2, 3-10<\/span>); (6), the two loaves (Leviticus 23, 20<\/span>); (7), the shew-bread (Lev. 24:9<\/span>); and (8), the lepers log of oil (Lev. 14:10-13<\/span>).<\/p>\n 26<\/strong>. <\/strong> The priest shall eat <\/strong> God required the priests to eat the flesh in order that they might “bear (away, or expiate) the iniquity of the congregation, to make atonement for them.” Lev 10:17<\/span>. Eating symbolizes the complete reception of any thing. Jer 15:16<\/span>; Joh 6:51<\/span>. Hence the priests, as God’s representatives, by their incorporation with the sin offering gave assurance of the completeness of the reconciliation, and demonstrated that the sacrifice which entirely removes guilt, is converted even into the nutriment of the holiest life. Jesus is both our propitiation and our bread of life. <\/p>\n That offereth it for sin <\/strong> <\/p>\n Or expiates sin by it. <\/em> The word expiates sin, <\/em> in the Hebrew, is from the same radicals with sin offering. See 2Co 5:21<\/span>.<\/p>\n Lev 6:26 The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation.<\/p>\n Ver. 26. Shall eat it.<\/strong> ] Except in that case, Lev 6:30<\/span> .<\/p>\n shall eat it. Because blood not taken within the holy place. Compare Lev 10:16-20, and See Lev 7:6. This explains Heb 13:11 <\/p>\n priest: Lev 10:17, Lev 10:18, Num 18:9, Num 18:10, Eze 44:28, Eze 44:29, Eze 46:20, Hos 4:8 <\/p>\n in the holy: Lev 6:16 <\/p>\n in the court: Exo 27:9-18, Exo 38:9-19, Exo 40:33, Eze 42:13 <\/p>\n Reciprocal: Lev 2:3 – the remnant Lev 7:7 – the trespass Lev 7:14 – the priest’s Lev 7:31 – the breast Lev 10:16 – the goat Num 5:9 – offering Num 18:8 – the charge Num 18:20 – General 1Co 9:13 – they<\/p>\n Lev 6:26. The priest that offereth it for sin For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.<\/p>\n The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. 26. What remains after the sacrifice has been offered (except in the cases specified in Lev 6:30 and Lev 4:3-21) is ‘most holy’ to be eaten in the … Continue reading “Exegetical and Hermeneutical Commentary of Leviticus 6:26”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-2884","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2884","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=2884"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/2884\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=2884"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=2884"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=2884"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"