Leviticus 6: Summary and Commentary

Verse 2

6:2 sins against your associate . . . unfaithful to the Lord: For believers, there really is no such thing as a “secular” sin. All sin involves God, even sin directed against another person or group. In the sins requiring a guilt offering, God’s forgiveness was needed, but restitution to the injured individual had to be made first (6:5-7; cp. Matt 5:23-24). Unlike offenses against sacred property (Lev 5:14-16), both accidental and intentional offenses against secular property could be forgiven.

Verse 5

6:5 The instructions for the guilt offering assumed that a person’s conscience would induce voluntary reparation; when restitution was voluntary, the surcharge for loss of use to the owner was always 20 percent. Penalties were more severe in other cases (cp. Exod 22:1-15). There is a clear difference between voluntary confession and simply admitting sin after being caught.

Verse 7

6:7 will purify you before the Lord, making you right with him: God graciously gave his people a way to atone for their sins. See also study notes on 1:4; 4:20.

Verse 8

6:8–7:38 The regulations in 1:2–6:7 include instructions for both priest and layperson. This section adds detail regarding the rights and obligations of the officiating priest. Because the tribe of Levi had been allotted no land for farming (Deut 18:1; Josh 13:14, 33), priests depended on the offering system for their income. The concern was that priests be adequately provided for. Like many human institutions, this system was eventually abused (1 Sam 2:12-25; Hos 4:8).

Verse 10

6:10 The priest was required to wear official linen clothing, the attire of his office, when officiating at the Tabernacle. This allowed everyone to know that he was there to carry out his official duties (Exod 28:40-43). The priest was to dress appropriately for service to the divine King. He was not to wear his official garb outside the Tabernacle (Lev 6:11; Ezek 44:19). • undergarments: See Exod 20:26.

Verse 11

6:11 Most natural environments qualified as a place that is ceremonially clean.

Verse 12

6:12-13 This passage cautions that the fire on the bronze altar must be constantly tended and never allowed to go out, perhaps anticipating the tragedy of the “wrong kind of fire” offered by Nadab and Abihu (10:1-2).

Verse 16

6:16 In this context sacred place does not refer to the Holy Place at the heart of the Tabernacle but to any location within the Tabernacle complex, all of which were ceremonially clean and holy.

Verse 17

6:17 yeast: See study note on 2:11. • The priests’ share of the grain offering had the practical value of providing their staple food—bread (7:9)—in addition to its theological significance as being most holy. See study note on 2:3.

Verse 18

6:18 The priestly share did not belong exclusively to the priest conducting the sacrifice; it was to be shared with all of Aaron’s male descendants. The text does not indicate why these offerings could be eaten only by the males while other offerings were available to all members of the priests’ families (see study note on 10:13-15; see also Num 18:20-24). • will become holy: Or must be holy; also in Lev 6:27. Though uncleanness could be spread by touch (ch 15), Haggai implied that holiness could not (Hag 2:12). If an unclean person encountered that which was holy, disaster could result (Lev 10:1-3; 1 Sam 6:19-20; 2 Sam 6:6-8).

Verse 19

6:19-23 These instructions applied only to the grain portion of the ordination offering (see 2:1-16; for the rest of the ordination offering, see 8:22-32).

Verse 22

6:22 Only the high priest could represent the priesthood as an institution, with all its constituent priests.

Verse 23

6:23 Normally, the bulk of a grain offering would go to the officiating priest (2:9-10). However, the grain offering described in 6:19-23 was for a special occasion—the ordination of the priests—and therefore was to be burned up entirely and not eaten.

Verse 28

6:28 A clay pot was porous and could not be cleansed as thoroughly as a metal one—some of the holy food might stick to it or soak in. Reuse would cause an act of sacrilege. However, a bronze pot could be thoroughly scoured to prevent this problem (see also 11:33; 15:12).

Verse 30

6:30 Some sin offerings for the anointed priest and for the entire congregation were not to be eaten. The blood of these offerings was carried into the Holy Place and sprinkled before the curtain (see 4:1-21). The sacrifices that could be eaten were those for the lay leader and for the common people. The blood of these animals was poured on and around the base of the altar in the courtyard of the Tabernacle (see 4:22-35).

Verse 1

This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,

I. The trespass supposed, Lev 6:2, Lev 6:3. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother is said to speak evil of the law, and consequently of the Law-maker, Jam 4:11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are, 1. Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against the Lord, who, for the benefit of human society, will have property and truth maintained. 2. Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest. 3. Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is due or extorting what is not. 5. Detaining what is found, and denying it (Lev 6:3); if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against the Lord, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.

II. The trespass-offering appointed. 1. In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty, (Lev 6:4, Lev 6:5), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before God, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages. Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk 19:8), and make satisfaction for the wrong done. 2. He must then come and offer his gift, must bring his trespass-offering to the Lord whom he had offended; and the priest must make an atonement for him, Lev 6:6, Lev 6:7. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa 53:10. The trespasses here mentioned are trespasses still against the law of Christ, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Christ: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of God into wantonness, and so bring upon themselves a swift destruction. The Lord is the avenger of all such, Th1 4:6.

Verse 8

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, Lev 6:9. 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, Lev 6:13. 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 (Lev 6:9) 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 (Lev 9:24), 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 31:9, 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.

Verse 14

The meat-offering was either that which was offered by the people or that by the priests at their consecration. Now,

I. As to the common meat-offering,

1. Only a handful of it was to be burnt upon the altar; all the rest was allowed to the priests for their food. The law of the burnt-offerings was such as imposed upon the priests a great deal of care and work, but allowed them little profit; for the flesh was wholly burnt, and the priests had nothing but the skin. But to make them amends the greatest part of the meat-offering was their own. The burning of a handful of it upon the altar (Lev 6:15) was ordered before, Lev 2:2, Lev 2:9. Here the remainder of it is consigned to the priests, the servants of God's house: I have given it unto them for their portion of my offerings, Lev 6:17. Note, (1.) It is the will of God that his ministers should be well provided for with food convenient; and what is given to them he accepts as offered to himself, if it be done with a single eye. (2.) All Christians, being spiritual priests, do themselves share in the spiritual sacrifices they offer. It is not God that is the gainer by them; the handful burnt upon the altar was not worth speaking of, in comparison with the priests' share; we ourselves are the gainers by our religious services. Let God have all the frankincense, and the priests shall have the flour and the oil; what we give to God the praise and glory of we may take to ourselves the comfort and benefit of.

2. The laws concerning the eating of it were, (1.) That it must be eaten unleavened, Lev 6:16. What was offered to God must have no leaven in it, and the priests must have it as the altar had it, and no otherwise. Thus must we keep the feasts of the Lord with the unleavened bread of sincerity and truth. (2.) It must be eaten in the court of the tabernacle (here called the holy place), in some room prepared by the side of the court for this purpose. It was a great crime to carry any of it out of the court. The very eating of it was a sacred rite, by which they were to honour God, and therefore it must be done in a religious manner, and with a holy reverence, which was preserved by confining it to the holy place. (3.) The males only must eat of it, Lev 6:18. Of the less holy things, as the first-fruits and tithes, and the shoulder and breasts of the peace-offerings, the daughters of the priests might eat, for they might be carried out of the court; but this was of the most holy things, which being to be eaten only in the tabernacle, the sons of Aaron only might eat of it. (4.) The priests only that were clean might eat of it: Every one that toucheth them shall be holy, Lev 6:18. Holy things for holy persons. Some read it, Every thing that toucheth it shall be holy: Al the furniture of the table on which these holy things were eaten must be appropriated to that use only, and never after used as common things.

II. As to the consecration meat-offering, which was offered for the priests themselves, it was to be wholly burnt, and none of it eaten, Lev 6:23. It comes in here as an exception to the foregoing law. It should seem that this law concerning the meat-offering of initiation did not only oblige the high priest to offer it, and on that day only that he was anointed, and so for his successors in the day they were anointed; but the Jewish writers say that by this law every priest, on the day he first entered upon his ministry, was bound to offer this meat-offering, - that the high priest was bound to offer it every day of his life, from the day in which he was anointed, - and that it was to be offered besides the meat-offering that attended the morning and evening sacrifice, because it is said here to be a meat-offering perpetual, Lev 6:20. Josephus says, "The high priest sacrificed twice every day at his own charges, and this was his sacrifice." Note, Those whom God has advanced above others in dignity and power ought to consider that he expects more from them than from others, and should attend to every intimation of service to be done for him. The meat-offering of the priest was to be baked as if it were to be eaten, and yet it must be wholly burnt. Though the priest that ministered was to be paid for serving the people, yet there was no reason that he should be paid for serving the high priest, who was the father of the family of the priests, and whom therefore any priest should take a pleasure in serving gratis. Nor was it fit that the priests should eat of the offerings of a priest; for as the sins of the people were typically transferred to the priests, which was signified by their eating of their offerings (Hos 4:8), so the sins of the priests must be typically transferred to the altar, which therefore must eat up all their offerings. We are all undone, both ministers and people, if we must bear our own iniquity; nor could we have had any comfort or hope if God had not laid on his dear Son the iniquity of us all, and he is both the priest and the alter.

Verse 24

We have here so much of the law of the sin-offering as did peculiarly concern the priests that offered it. As, 1. That it must be killed in the place where the burnt-offering was killed (Lev 6:25), that is, on the north side of the altar (Lev 1:11), which, some think typified the crucifying of Christ on mount Calvary, which was on the north side of Jerusalem. 2. That the priest who offered it for the sinner was (with his sons, or other priests, Lev 6:29) to eat the flesh of it, after the blood and fat had been offered to God, in the court of the tabernacle, Lev 6:26. Hereby they were to bear the iniquity of the congregation, as it is explained, Lev 10:17. 3. The blood of the sin-offering was with great reverence to be washed out of the clothes on which it happened to light (Lev 6:27), which signified the awful regard we ought to have to the blood of Christ, not counting it a common thing; that blood must be sprinkled on the conscience, not on the raiment. 4. The vessel in which the flesh of the sin-offering was boiled must be broken if it were an earthen one, and, if a brazen one, well washed, Lev 6:28. This intimated that the defilement was not wholly taken away by the offering, but did rather cleave to it, such was the weakness and deficiency of those sacrifices; but the blood of Christ thoroughly cleanses from all sin, and after it there needs no cleansing. 5. That all this must be understood of the common sin-offerings, not of those for the priest, or the body of the congregation, either occasional, or stated upon the day of atonement; for it had been before ordained, and was now ratified, that if the blood of the offering was brought into the holy place, as it was in those extraordinary cases, the flesh was not to be eaten, but burnt without the camp, Lev 6:30. Hence the apostle infers the advantage we have under the gospel above what they had under the law; for though the blood of Christ was brought into the tabernacle, to reconcile within the holy place, yet we have a right by faith to eat of the altar (Heb 13:10-12), and so to take the comfort of the great propitiation.

Verse 9

THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)

Command Aaron and his sons, saying, This . . . law of the burnt offering—In this passage Moses received instructions to be delivered to the priests respecting their official duties, and first the burnt offering—Hebrew, "a sacrifice, which went up in smoke." The daily service consisted of two lambs, one offered in the morning at sunrise, the other in the evening, when the day began to decline. Both of them were consumed on the altar by means of a slow fire, before which the pieces of the sacrifice were so placed that they fed it all night. At all events, the observance of this daily sacrifice on the altar of burnt offering was a daily expression of national repentance and faith. The fire that consumed these sacrifices had been kindled from heaven at the consecration of the tabernacle [Lev 9:24], and to keep it from being extinguished and the sacrifices from being burned with common fire, strict injunctions are here given respecting not only the removal of the ashes [Lev 6:10-11], but the approaching near to the fireplace in garments that were not officially "holy."

Verse 14

THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)

this is the law of the meat offering—Though this was a provision for the priests and their families, it was to be regarded as "most holy"; and the way in which it was prepared was: on any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, he salted and burnt it on the altar; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they labored under any ceremonial defilement.

Verse 20

THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)

This is the offering of Aaron, and of his sons—the daily meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high office that are meant. It was to be offered, one half of it in the morning and the other half in the evening—being daily laid by the ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above.

Verse 25

THE LAW OF THE SIN OFFERING. (Lev 6:21-30)

This is the law of the sin offering—It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the officiating priest. He and his family might feast upon it—only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family—and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted [Exo 12:8-9]; and if an earthen vessel had been used, it being porous and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse—because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute ceremonies was to impress the minds, both of priests and people, with a sense of the evil nature of sin and the care they should take to prevent the least taint of its impurities clinging to them.

Next: Leviticus Chapter 7