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 6:17 meticulously outlines the non-negotiable regulations for the priestly portion of the grain offering (Minchah), emphasizing its profound sacredness and the stringent purity required for its preparation and consumption. This verse explicitly prohibits the inclusion of leaven in this sustenance, declaring it "most holy"—a status shared with the sin offering and the trespass offering—thereby underscoring the supreme sanctity of both the offering itself and the consecrated role of the Aaronic priesthood it sustained.
Context
Literary Context
This verse is strategically placed within Leviticus 6-7, a section that transitions from the worshiper's instructions for various offerings (Leviticus 1-5) to the detailed duties and rights of the priests concerning these sacrifices. Specifically, Leviticus 6:14-18 elaborates on the grain offering, distinguishing between the "memorial portion" burned on the altar for the Lord and the remainder designated as sustenance for the priests. Verse 17 directly addresses the preparation of this priestly portion, reinforcing the absolute purity demanded for anything consumed by those consecrated to God's service and for anything that had been presented to Him. The verses immediately preceding establish the priest's entitlement to eat from the offering, while those following further specify the sacred location and manner of its consumption within the tabernacle precincts, all reinforcing the sanctity of the offering and the priestly office.
Historical & Cultural Context
The instructions in Leviticus were given to Israel shortly after their exodus from Egypt, establishing the framework for their covenant relationship with Yahweh and defining the principles of holiness essential for a people in direct communion with a holy God. The Tabernacle served as the central locus of divine presence and worship, with the divinely appointed Aaronic priesthood mediating between God and His people through sacrificial rituals. The priests' sustenance, derived directly from the offerings, symbolized God's faithful provision for those dedicated to His service, a principle further articulated in passages like Numbers 18:8-10. The prohibition of leaven (chametz) in most offerings, particularly the grain offering, was a consistent and significant theme in Israelite worship, most prominently observed during the Feast of Unleavened Bread, where it symbolized a break from the past and a commitment to purity. Leaven frequently represented corruption, decay, or the pervasive nature of sin in biblical thought, making its exclusion a powerful theological statement about the unblemished purity required in God's presence and in acts of worship.
Key Themes
Leviticus 6:17 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's absolute sanctity and His demand that all who approach Him, and all that pertains to His worship, be set apart and undefiled. The prohibition of leaven and the designation of the offering as "most holy" (qodesh qadashim) powerfully convey this. Another key theme is Divine Provision and Sustenance, as God explicitly designates a portion of His offerings for the livelihood of His consecrated priests, demonstrating His faithfulness to care for those who serve Him. This is a recurring concept, as seen in Numbers 18. Finally, the verse highlights the Sacredness of the Priestly Office, underscoring that the priests, as mediators, were themselves set apart, and even their food was imbued with a unique sanctity, reflecting their proximity to God and the gravity of their responsibilities in the Tabernacle. This aligns with the broader emphasis on priestly consecration found in Leviticus 8.
Exposition and Analysis
Key Word Analysis
This term refers to fermented dough or yeast, which causes bread to rise. In the context of offerings, châmêts consistently symbolized corruption, impurity, or the pervasive nature of sin. Its prohibition in most offerings, especially the grain offering, underscored the demand for absolute purity and unblemished devotion in worship. The unleavened bread (matzah) was a staple of the Passover, symbolizing the haste of the exodus and the purity required for a new beginning with God, free from the "leaven" of Egypt.
Derived from a root meaning "to divide" or "to allot," chêleq refers to an assigned share, inheritance, or allotment. In this verse, it specifically denotes the part of the offerings that God has divinely apportioned to the priests for their sustenance. This emphasizes that the priests' livelihood was not merely a human arrangement but a sacred, God-given inheritance, directly tied to their service in the Tabernacle and their participation in the offerings made to Yahweh. It signifies a divine right and provision.
This word, often repeated as qôdesh qadashim ("holy of holies"), signifies the highest possible degree of sanctity or sacredness. Objects, places, or offerings designated as qôdesh qadashim were set apart exclusively for God and could only be handled or consumed by consecrated priests within the sacred precincts of the Tabernacle or Temple, under strict conditions. This status elevates the priest's portion of the grain offering to the same level of sanctity as the sin offering and trespass offering, emphasizing its divine origin and the profound reverence it commanded.
Verse Breakdown
"It shall not be baken with leaven."
This absolute prohibition against leaven in the priest's portion of the grain offering reinforces the overarching principle of purity in all things pertaining to God's worship and the sustenance of His consecrated servants. Leaven, symbolizing corruption or sin, was to be entirely absent, signifying that the offering and those who consumed it must be unblemished and wholly devoted to God, free from any taint of impurity.
"I have given it [unto them for] their portion of my offerings made by fire;"
This clause highlights God's divine provision and explicit designation for the Aaronic priesthood. The grain offering, part of the "offerings made by fire" (sacrifices consumed on the altar), was specifically designated by God as the means of sustenance for the priests. This divinely ordained system ensured that those who dedicated their lives to serving in the Tabernacle would be cared for, demonstrating God's faithfulness to His ministers and the sacred nature of their livelihood, which came directly from His altar.
"it [is] most holy, as [is] the sin offering, and as the trespass offering."
This declaration elevates the sanctity of the priest's portion of the grain offering to the highest possible degree. By equating its holiness with that of the sin offering and trespass offering—which were inherently tied to atonement, purification, and the removal of guilt—the text underscores that this priestly food was not merely sustenance but a sacred communion. Its "most holy" status meant it could only be eaten by male priests within the holy place, under strict conditions, reflecting the profound reverence due to God's provisions and the sacredness of the priestly office.
Literary Devices
Leviticus 6:17 employs several significant literary devices to convey its profound theological message. Symbolism is paramount, with "leaven" representing impurity, corruption, or sin, and its explicit prohibition symbolizing God's unwavering demand for unblemished purity in worship and the lives of His people and priests. The unleavened nature of the offering thus symbolizes a state of spiritual cleanliness and total dedication. Repetition of the concept of "most holy" (qodesh qadashim) across various offerings (grain, sin, trespass) serves to emphasize the supreme sanctity of these particular sacrifices and the strict regulations surrounding their handling and consumption. This repetition reinforces the gravity of their purpose and their unique consecration to God. Furthermore, there is a clear element of Contrast between the common, everyday bread (which typically contained leaven and was part of daily life) and the sacred, unleavened bread of the offering, highlighting the distinction between the profane and the holy, and the special requirements for approaching and serving a holy God.
Theological and Thematic Connections
Leviticus 6:17 powerfully articulates several enduring theological truths that transcend the specific context of the Old Covenant sacrificial system. Firstly, it underscores God's absolute holiness and His unyielding demand for purity in all aspects of worship and service. The prohibition of leaven serves as a timeless symbol for the necessity of removing sin, corruption, and spiritual impurity from our offerings and our lives when we approach a holy God. Secondly, the verse reveals God's meticulous care and unwavering faithfulness in providing for those consecrated to His service. The priest's portion, explicitly designated by God, ensured their sustenance, demonstrating that those who faithfully serve the Lord are sustained by His hand, and His provisions are sacred. Lastly, the "most holy" status of the offering emphasizes the profound reverence due to divine things and the inherent sacredness of the priestly role, which mediated between a holy God and His people, demanding the highest standards of conduct and purity.
Reflection and Application
While the Old Testament sacrificial system finds its ultimate fulfillment in Jesus Christ, the profound principles embedded in Leviticus 6:17 remain profoundly relevant and instructive for believers today. As a "royal priesthood" (1 Peter 2:9), we are called to offer spiritual sacrifices—our lives, our praise, our service—to God. The command that the priest's portion "shall not be baken with leaven" serves as a timeless reminder for us to purify our lives and our worship from the "leaven" of sin, malice, hypocrisy, and worldly compromise (1 Corinthians 5:8). Our offerings, whether our time, talents, resources, or daily work, must be presented with integrity, sincerity, and a heart unblemished by corruption, reflecting the holiness of the God we serve. Furthermore, this verse powerfully reminds us of God's unwavering faithfulness to provide for those who dedicate their lives to His service. Whether we are in full-time vocational ministry or serving God in our daily vocations, we can trust that as we faithfully serve Him, He will sustain us, and His provisions for us are sacred and set apart. Our lives, consecrated to Christ and indwelt by His Spirit, are themselves "most holy" offerings, to be lived with reverence, purity, and profound gratitude before God.
Questions for Reflection
FAQ
Why was leaven forbidden in this specific offering and others?
Leaven (Hebrew: châmêts) was forbidden in many offerings, including the grain offering for priests, primarily due to its pervasive symbolic association with corruption, decay, and sin. In ancient thought, leaven was seen as a fermenting agent that caused things to spoil or become impure over time, and its ability to spread quickly through dough made it a fitting metaphor for the insidious nature of sin. Its exclusion from offerings underscored God's absolute demand for purity, perfection, and unblemished holiness in all that was presented to Him. It symbolized a desire for worship and a life free from the pervasive influence of sin, as vividly seen in the broader context of the Feast of Unleavened Bread, where the removal of all leaven from homes symbolized a break from the past and a new, pure beginning with God.
What does "most holy" (qôdesh qadashim) signify for the priest's portion of the grain offering?
The designation "most holy" (qôdesh qadashim) signifies the highest degree of sanctity and sacredness within the Israelite sacrificial system. When applied to the priest's portion of the grain offering, it meant that this food was uniquely consecrated to God and thus required the strictest handling and consumption protocols. It could only be eaten by male priests, within the sacred precincts of the Tabernacle or Temple, and only by those who were ceremonially clean. This status elevated the priest's sustenance to the same level of reverence as the sin offering and trespass offering, emphasizing that the priest's very livelihood was a sacred gift from God, demanding profound respect and purity from those who consumed it. It underscored the sacredness of the priest's role and the divine origin of their provision, reinforcing the idea that God's provisions are holy and must be treated with utmost reverence.
Christ-Centered Fulfillment
Leviticus 6:17, with its emphasis on unleavened purity and "most holy" status, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The prohibition of leaven in the grain offering, symbolizing freedom from sin and corruption, points directly to Christ, who is our Passover Lamb, sacrificed for us. He was "without blemish or spot" (1 Peter 1:19), the perfectly pure and undefiled offering whose sacrifice cleanses us from all sin. Unlike the temporary and repeated offerings of the Old Covenant, Christ's sacrifice was the ultimate, once-for-all atonement, offered by His eternal Spirit, without blemish to God. Furthermore, the "most holy" status of the priest's portion foreshadows Christ as the true Bread of Life (John 6:35), whose body was broken for us, providing eternal spiritual sustenance for all who believe. As the Great High Priest, He not only offers the perfect sacrifice but also sustains His "royal priesthood" (1 Peter 2:9)—believers who are now made holy and acceptable to God through Him. The purity demanded in the Old Covenant offerings is fully realized in Christ, who makes us holy and enables us to draw near with confidence to the throne of grace, presenting our lives as living, holy, and acceptable sacrifices to God (Romans 12:1).