TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 6:14–23. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Leviticus 6:14 inaugurates a new section of divine instruction, shifting the focus from the worshiper's presentation of the grain offering to the precise duties and responsibilities of the Aaronite priesthood in its handling. This verse establishes the foundational "law" for the grain offering, meticulously detailing that the sons of Aaron are the divinely appointed agents who must present this specific bloodless sacrifice "before the LORD" and "before the altar," thereby underscoring the sacredness of the ritual, the holiness of God, and the indispensable role of mediation in Israel's covenant worship.
Context
Literary Context
Leviticus 6:14 marks a significant transition within the book of Leviticus, moving from the general laws concerning the various offerings as presented by the common Israelite (detailed in Leviticus 1-5) to the specific priestly regulations and entitlements related to these sacrifices. While Leviticus 2 previously outlined the composition and general procedures for the grain offering from the worshiper's perspective, this verse and the subsequent passages in Leviticus 6:14-18 now provide the detailed instructions for the priests. This shift emphasizes the divine order of worship, specifying how the priests were to handle the offerings, what portions were allocated to them, and the sacred protocols necessary for maintaining the purity of the Tabernacle and the integrity of Israel's relationship with God. The broader section of Leviticus 6-7 is often termed the "Priestly Law," focusing on the execution and consumption of the offerings by those consecrated for divine service.
Historical & Cultural Context
In ancient Israel, the sacrificial system was the bedrock of their covenant relationship with Yahweh, providing the divinely ordained means for atonement, communion, and expression of devotion. The "meat offering," more accurately rendered "grain offering" or "meal offering" (Hebrew: minchah), was a distinct category of bloodless sacrifice, typically composed of fine flour, oil, and frankincense, sometimes baked. Unlike the sin or guilt offerings that addressed specific transgressions, the grain offering was often a voluntary expression of thanksgiving, homage, or a recognition of God's abundant provision and sustenance. The "sons of Aaron" were the hereditary priestly lineage, consecrated through a rigorous process (as described in Exodus 29) to serve as mediators between God and the people. Their exclusive right and responsibility to handle the sacred offerings underscored the seriousness of approaching a holy God and the necessity of a divinely appointed, pure conduit for worship. The altar, situated in the Tabernacle courtyard, was the central locus of sacrifice, symbolizing the meeting place between the divine and the human, where offerings were consecrated and divine presence was manifested.
Key Themes
This verse contributes to several overarching themes within Leviticus and the Pentateuch. Firstly, it powerfully reinforces the theme of God's Holiness and Purity, demonstrating that His nature demands meticulous adherence to His prescribed rituals for worship. Every detail, from the type of offering to the designated handlers and location, reflects His absolute purity. Secondly, the verse highlights the theme of Divine Order and Authority, emphasizing that worship is not a human invention but a divinely instituted system. The "law" (Hebrew: torah) underscores God's sovereignty over all aspects of His people's lives, especially their approach to Him. Thirdly, it accentuates the theme of Mediation and Priesthood, showcasing the indispensable role of the Aaronite priests as consecrated intermediaries. Their function was to ensure that the offerings were presented acceptably, bridging the gap between a sinful people and a holy God, a concept deeply explored throughout the book of Hebrews. Finally, the grain offering itself speaks to the theme of Provision and Thanksgiving, as it was often an offering of the fruits of one's labor, acknowledging God as the ultimate source of all sustenance and blessing, a truth celebrated in passages like Deuteronomy 8:10.
Exposition and Analysis
Key Word Analysis
Verse Breakdown
"And this [is] the law of the meat offering:"
This opening clause functions as a formal declaration, introducing a new set of specific regulations pertaining to the minchah (grain offering). The term "law" (tôwrâh) immediately establishes the divine authority and mandatory nature of the instructions that follow, signaling a shift from general principles to detailed priestly protocol for this particular sacrifice.
"the sons of Aaron shall offer it before the LORD,"
This segment explicitly identifies the exclusive agents responsible for presenting the grain offering: the consecrated priests, the direct descendants of Aaron. The phrase "before the LORD" (Hebrew: pânîym - "face" or "presence") emphasizes the profound sacredness of the act, signifying that the offering is brought directly into God's holy presence. This underscores the reverence, purity, and intentionality required in all acts of worship directed towards the sovereign God.
"before the altar."
This final phrase specifies the precise and sacred location for the presentation of the offering. The altar was the divinely appointed focal point of sacrifice within the Tabernacle (and later the Temple), representing the consecrated space where offerings were made holy, where God's presence was manifested, and where communion or atonement was facilitated. This detail reinforces the meticulousness of God's instructions and the absolute necessity of adhering to His prescribed order for acceptable worship.
Literary Devices
Leviticus 6:14 primarily employs Prescription or Instruction, characteristic of the legal and ritualistic sections of the Pentateuch. The verse lays down a clear, authoritative command regarding the handling of the grain offering, leaving no ambiguity about the required actions or agents. There is also a strong element of Specification, as the verse precisely identifies "the sons of Aaron" as the sole individuals authorized to perform this sacred duty and "the altar" as the exclusive, consecrated location. This specificity highlights the divine order and the non-negotiable nature of God's demands for worship. Furthermore, the meticulousness of these instructions, even for a bloodless offering, conveys a profound Symbolism: every aspect of Israel's approach to God, no matter how seemingly minor, must be ordered, holy, and in perfect alignment with His divine will, reflecting His perfect character and the seriousness of encountering Him.
Theological and Thematic Connections
Leviticus 6:14 profoundly underscores God's absolute sovereignty over worship, His meticulous demand for holiness, and the necessity of a divinely appointed mediator. The detailed instructions for the grain offering, like all other sacrificial laws, reveal that worship is not a casual human endeavor but a sacred encounter governed by divine law and order. The emphasis on the "sons of Aaron" highlights the principle of delegated authority and the crucial role of the priesthood in bridging the gap between a holy God and His people, ensuring that offerings were presented acceptably and in a manner that honored God's character. This system, with its specific roles and rituals, ultimately foreshadowed the perfect mediation to come.
Reflection and Application
While the literal performance of grain offerings ceased with the fulfillment of the Law in Christ, the underlying principles embedded in Leviticus 6:14 remain profoundly relevant for believers today. This verse serves as a powerful reminder of the seriousness with which God views worship and our approach to Him. Just as the sons of Aaron were commanded to offer the best "before the LORD, before the altar," we are called to offer our entire lives as "living sacrifices, holy and pleasing to God" (Romans 12:1). Our worship, whether in private devotion, corporate gathering, or daily conduct, is not merely a formality but a sacred encounter with the Holy God, demanding intentionality, purity of heart, and adherence to His revealed will. It compels us to be mindful that every act of devotion is "before the LORD," requiring our best and reflecting our gratitude for His boundless provision and the access we now have through Christ. This passage challenges us to examine the quality of our worship and our commitment to living lives that honor His holiness.
Questions for Reflection
FAQ
What does "meat offering" mean in Leviticus 6:14?
In modern English, "meat" typically refers to animal flesh. However, in 17th-century English, when the King James Version was translated, "meat" was a general term for any food or provisions. Therefore, "meat offering" in Leviticus 6:14 refers to what is more accurately translated as the "grain offering" or "meal offering." The original Hebrew word is minchah (מִנְחָה), which denotes a gift, tribute, or offering, specifically a bloodless sacrifice made of fine flour, often mixed with oil and frankincense, and sometimes baked. This offering was distinct from animal sacrifices and typically symbolized thanksgiving, devotion, or a recognition of God's provision of sustenance.
Why were the priests so central to this process?
The "sons of Aaron" were divinely appointed to serve as priests in ancient Israel, a role established by God Himself (as detailed in Exodus 28:1). Their centrality to the sacrificial system, including the handling of the grain offering, was due to their unique mediatorial position. They were consecrated and set apart to approach God on behalf of the people and to ensure that all worship and offerings were conducted according to God's precise instructions. This was crucial for maintaining the holiness of the Tabernacle (and later the Temple) and for ensuring that the people's offerings were acceptable to a holy God. Their role underscored the seriousness of approaching God and the need for a designated, pure conduit for worship, highlighting the divine order and the gravity of the covenant relationship.
Christ-Centered Fulfillment
Leviticus 6:14, with its meticulous instructions for the grain offering and the specific duties of the Aaronite priesthood, finds its profound and ultimate fulfillment in Jesus Christ. The grain offering, a bloodless sacrifice of sustenance and dedication, pointed to the perfect provision and ultimate offering that is Christ Himself. He is the true "bread of life" (as He declares in John 6:35), the perfect spiritual sustenance for our souls, freely given to satisfy our deepest hunger. Furthermore, just as the "sons of Aaron" were the divinely appointed mediators, Christ is our Great High Priest, who "has obtained a more excellent ministry" (as revealed in Hebrews 8:6) and "ever lives to make intercession for them" (as affirmed in Hebrews 7:25). He offered Himself, not merely a portion of grain, but His very life, as the perfect, once-for-all sacrifice (as explained in Hebrews 10:10), fulfilling every requirement of the Law and making direct, unhindered access to God possible for all believers. The meticulousness of the Old Testament law, exemplified in this verse, highlights the absolute holiness of God, which Christ perfectly satisfied through His obedience and sacrifice, allowing us to now offer spiritual sacrifices of praise and thanksgiving through Him (as encouraged in Hebrews 13:15).