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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 6:16 meticulously outlines the specific regulations for Aaron and his priestly sons concerning the consumption of the "remainder" of the grain offering. This portion, distinguished as "most holy," was exclusively designated for male priests, mandated to be eaten with unleavened bread, and confined strictly to the sacred precincts of the Tabernacle court. These precise divine instructions profoundly underscore the inherent holiness of the offering itself, the consecrated status of the priesthood, and the exacting reverence required in all aspects of God's worship.
Context
Literary Context
Leviticus 6:16 is strategically positioned within a comprehensive block of priestly legislation (Leviticus 6:8-7:38), which elaborates on the procedures for various offerings from the perspective of the priests. Specifically, this verse concludes the detailed instructions for the grain offering (minchah), which commenced in Leviticus 6:14. Preceding this, Leviticus 6:15 stipulates that a "memorial portion" of the offering, along with all its frankincense, must be entirely consumed by fire on the altar, ascending as a pleasing aroma to the Lord. The remaining portion, addressed in verse 16, is then explicitly designated as sustenance for the priests, thereby delineating a clear distinction between what is wholly dedicated to God and what is provided for the sustenance of His consecrated servants. The subsequent verse, Leviticus 6:17, further intensifies the emphasis on the extreme holiness of this priestly portion, explicitly prohibiting its preparation with leaven and reiterating its status as "most holy." This entire section collectively underscores the meticulous divine order governing sacrificial worship and the sacred, non-negotiable duties of the Levitical priesthood.
Historical & Cultural Context
In ancient Israel, the Levitical priests held a uniquely consecrated status, set apart for sacred service as mediators between God and His covenant people. In stark contrast to the other tribes of Israel, the priests were granted no territorial inheritance in the land of Canaan, for the Lord Himself declared that He was their inheritance (Numbers 18:20). Consequently, their material sustenance was divinely ordained to be derived directly from the offerings brought by the people. The grain offering, often composed of flour, oil, and frankincense—staple components of the Israelite diet—provided both a practical and profoundly symbolic means of provision for the priestly family. The stringent requirement to consume this holy food with unleavened bread (matzah) carried significant historical and theological weight, serving as a perpetual reminder of the hasty, divinely orchestrated departure from Egypt during the Passover, when there was no time for bread to rise (Exodus 12:39). This unleavened bread symbolized purity, sincerity, and freedom from the "leaven" of sin or corruption, which frequently represented moral decay or hypocrisy in biblical thought (1 Corinthians 5:6-8). The designated location for consumption, "in the court of the tabernacle of the congregation," powerfully reinforced the profound sacredness of the food and the exclusive nature of priestly access to God's presence and provisions. This ensured that the priests, who ritually represented the people before the Holy God, maintained an exceptionally high standard of ritual purity and lived in constant, conscious awareness of their consecrated status.
Key Themes
Leviticus 6:16 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of Holiness, emphasizing that God is utterly holy and demands holiness from His people, especially those who draw near to Him in service. The "most holy" status of the offering and the strict regulations for its consumption underscore this divine attribute. Another crucial theme is Divine Provision, illustrating God's faithfulness in sustaining those He has set apart for His service, ensuring their material needs are met through His ordained system of offerings (Numbers 18:8-11). This highlights the reciprocal nature of the covenant: as the priests serve God, God provides for them. The verse also reinforces the theme of Separation and Consecration, as the priests are distinct from the common people, and their food and eating locations are set apart from the mundane. This separation ensures ritual purity and underscores the unique mediatorial role of the priesthood. Finally, the symbolism of unleavened bread ties into the theme of Purity and Sin, where the absence of leaven signifies freedom from corruption, a foundational concept for approaching a holy God, echoing the broader call for Israel to be a holy nation (Leviticus 11:44-45).
Exposition and Analysis
Key Word Analysis
Derived from the primitive root H3498, this term refers to the portion of the grain offering that was "left" or "remained" after the "memorial portion" ('azkarah) had been burned on the altar. It signifies the part of the offering specifically designated for human consumption by the priests, distinguishing it from the portion entirely devoted to God. The fact that this "remainder" is still considered "most holy" (Leviticus 6:17) highlights that its sacredness is intrinsically derived from its association with the altar and its divine origin, even when consumed by humans.
This specific type of bread, prepared without yeast, is a central requirement for the consumption of the grain offering. Symbolically, matstsâh represents purity, sincerity, and freedom from corruption. In various biblical contexts, leaven (yeast) often symbolized sin, malice, or decay. By mandating matstsâh, the law emphasized the imperative for the priests to maintain ritual and moral purity in their consumption of holy food, reflecting both the uncorrupted nature of the offering itself and the profound holiness demanded in God's immediate presence.
Meaning "sacred" or "set apart," this term describes the "place" where the grain offering was to be eaten. It denotes something consecrated or dedicated exclusively for God's purposes, distinct from the common or profane. Eating in the "holy place" underscored the profound sacredness of the meal, the consecrated status of the priests, and the reverence required when interacting with anything pertaining to God's sanctuary. It was not a casual meal but a sacred act of partaking in divine provision within a divinely appointed, sanctified space.
Verse Breakdown
"And the remainder thereof shall Aaron and his sons eat:"
This opening clause precisely identifies the exclusive recipients of the designated portion of the grain offering: only the male priests, specifically Aaron and his direct descendants. This stipulation underscores the unique privilege and profound responsibility of the priesthood in partaking of holy food. It highlights God's specific provision for those consecrated to His service, ensuring their sustenance and acknowledging their lack of a tribal land inheritance.
"with unleavened bread shall it be eaten in the holy place;"
This clause establishes two essential conditions for the consumption of the offering. Firstly, the grain offering must be consumed with unleavened bread, emphasizing purity, sincerity, and freedom from corruption, thereby aligning with the inherently sacred nature of the offering itself. Secondly, the consumption is strictly confined to "the holy place," signifying that it must occur within the consecrated precincts of the Tabernacle. This reinforces the profound sanctity of the food and the sacred environment mandated for its consumption, clearly distinguishing it from ordinary, profane meals.
"in the court of the tabernacle of the congregation they shall eat it."
This final clause provides a further, precise clarification of the exact location for consumption: the outer court of the Tabernacle. This detail is critically significant as it defines the specific boundary of the "holy place" where the priests were permitted to eat. While not inside the Holy Place or the Most Holy Place, the court was nonetheless consecrated ground, accessible only to priests performing their sacred duties. This meticulous specification served to maintain the strict separation between the sacred and the common, upholding the reverence due to God's dwelling place.
Literary Devices
Leviticus 6:16 employs several potent literary devices to convey its profound theological meaning and practical instruction. Prescription is the dominant device, as the verse functions as a direct, imperative divine instruction, characteristic of the legal and ritual texts found throughout Leviticus. This precise command structure emphatically highlights divine authority and the non-negotiable nature of God's requirements for proper worship and priestly conduct. Symbolism is richly present, particularly in the mandate for "unleavened bread." As previously discussed, matzah powerfully symbolizes purity, sincerity, and freedom from corruption, standing in stark contrast to leaven, which frequently symbolizes sin or moral decay in biblical contexts. The "holy place" itself serves as a potent symbol of God's transcendent presence and the consecrated space where humanity can draw near to Him, albeit under specific, divinely ordained conditions. Furthermore, the meticulous Detailing of location ("in the holy place; in the court of the tabernacle of the congregation") and preparation (with unleavened bread) serves to underscore the profound Holiness of the offering and the exacting reverence demanded in all aspects of priestly service. This precise, prescriptive language reinforces the foundational idea that God's worship is not arbitrary but is governed by divine order, sanctity, and an uncompromising standard of purity.
Theological and Thematic Connections
Leviticus 6:16, while deeply embedded within the specific rituals of the Old Covenant sacrificial system, reveals enduring theological principles concerning God's absolute holiness, His faithful provision for His consecrated servants, and the very nature of true worship. The "most holy" status of the grain offering, even in its consumable form, teaches a foundational truth: anything intimately associated with God's presence and service carries an inherent, profound sanctity. This principle extends directly to the lives of those who serve Him, implying an unwavering demand for purity, reverence, and intentionality in all their actions. Furthermore, the divine provision for the priests through these meticulously prescribed offerings powerfully highlights God's unwavering faithfulness to sustain those who dedicate their lives entirely to Him, ensuring that their spiritual duties are not impeded by material lack. This intricate system also underscores the profound concept of participation in the offering: the priests, by eating the holy food, were not merely sustained physically but were also ritually identified with the offering itself, thereby partaking in its sacredness and the covenant relationship it profoundly represented.
Reflection and Application
Leviticus 6:16, though rooted in the precise rituals of the Old Covenant, offers profound and timeless insights for contemporary believers. The meticulous care prescribed for handling and consuming the holy offering serves as a powerful and enduring reminder of the reverence, intentionality, and purity with which we, as God's New Covenant people, should approach Him and His sacred work. Our "offerings" today are not animal sacrifices but rather spiritual acts of worship, dedicated service, and the complete consecration of our lives to God. Just as the priests were commanded to eat unleavened bread, symbolizing purity and sincerity, we are called to live lives free from the "leaven" of sin, hypocrisy, and malice, approaching God with genuine hearts and truth. The divine provision for the priests also speaks powerfully to the church's ongoing responsibility to faithfully support those who dedicate their lives to full-time ministry, ensuring they are free to serve the Lord without undue material burden or distraction. Ultimately, this verse challenges each of us to deeply consider: What "holy places" do we inhabit in our lives—our homes, our local churches, our personal time in prayer and Scripture, our very bodies as temples of the Holy Spirit—and how do we ensure that these spaces and our actions within them are treated with the profound sanctity and reverence they truly deserve, reflecting the holiness of the God whom we serve?
Questions for Reflection
FAQ
What was the "remainder" of the grain offering, and why was it so important?
The "remainder" (H3498, yâthar') refers to the portion of the grain offering that was left after a small, symbolic part, known as the "memorial portion" or 'azkarah, had been burned on the altar as a pleasing aroma to the Lord (Leviticus 2:2). This remaining part was considered "most holy" (Leviticus 6:17) because it had been consecrated through its association with the altar and was divinely designated as sacred food for Aaron and his sons, the priests. It was profoundly important because it served as God's ordained provision for the priests, who, having no land inheritance among the tribes of Israel, relied entirely on these offerings for their sustenance as they faithfully performed their sacred duties in the Tabernacle.
Why was it specifically required to be eaten with unleavened bread?
The stringent requirement to eat the grain offering with unleavened bread (H4682, matstsâh') carried significant symbolic and historical meaning. Historically, unleavened bread was eaten during the original Passover to commemorate the hasty and divinely orchestrated departure from Egypt, where there was no time for bread to rise (Exodus 12:8). Symbolically, leaven (yeast) in various biblical contexts often represented corruption, sin, or malice (1 Corinthians 5:6-8). Therefore, eating unleavened bread emphasized purity, sincerity, and freedom from moral decay, powerfully underscoring the inherent holiness of the offering itself and the uncompromising purity demanded of the priests who consumed it in God's holy presence.
Why could only Aaron and his sons eat this portion, and only in the Tabernacle court?
Only Aaron and his sons (H1121, bên'), who constituted the male priests, were permitted to eat this portion because they were uniquely consecrated and set apart for sacred service to God. Their distinct status as mediators between God and Israel granted them exclusive access to the "most holy" offerings. The restriction to eat it "in the court (H2691, châtsêr') of the tabernacle (H168, ʼôhel') of the congregation (H4150, môwʻêd')" (Leviticus 6:16) reinforced both the profound sanctity of the food and the sacred nature of the designated space. It ensured that the holy food was consumed exclusively within the consecrated boundaries of God's dwelling, thereby maintaining ritual purity and distinguishing it from common food, and upholding the reverence due to God's holy presence.
Christ-Centered Fulfillment
Leviticus 6:16, with its meticulous instructions for the priestly consumption of the "most holy" grain offering, finds its profound Christ-centered fulfillment in multiple, interwoven ways. Christ Himself is the ultimate and perfect grain offering, the true "bread of life" who descended from heaven to give life to the world (John 6:35). Unlike the Levitical offerings, which were mere shadows and types, Jesus offered His own body as the perfect, unblemished, and once-for-all sacrifice, thereby fulfilling and superseding all the Old Covenant types and shadows (Hebrews 10:10). As believers in Christ, we are now called a "royal priesthood" (1 Peter 2:9), no longer limited to a specific earthly lineage, and through our union with Christ, we are invited to "eat" of Him, to partake spiritually in His divine nature and the inexhaustible benefits of His finished work. This profound spiritual reality is powerfully symbolized in the Lord's Supper, where we partake of bread (often unleavened, echoing the Passover's purity) and wine, commemorating His body broken and blood shed, thereby participating in the New Covenant established through His perfect sacrifice (1 Corinthians 11:23-26). Just as the Levitical priests were sustained by the holy food within the holy precincts, believers are spiritually nourished by Christ, our true and eternal sustenance, and are called to live holy lives, set apart in Him, as we now dwell in the "holy place" of His very presence through the indwelling Holy Spirit, being built together into a dwelling place for God (Ephesians 2:19-22).