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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 6:18 establishes precise regulations concerning the consumption and handling of "most holy" offerings, specifically those portions designated for the priesthood from offerings like the sin and trespass offerings. It mandates that only the male descendants of Aaron are permitted to partake of these consecrated portions, thereby instituting this as a perpetual ordinance for all subsequent generations. Furthermore, the verse declares that anything or anyone coming into contact with these sacred offerings becomes holy, emphatically underscoring the profound sanctity and the contagious nature of holiness associated with items dedicated to the Lord.
Context
Literary Context
Leviticus 6:18 serves as a culminating statement within a broader section (Leviticus 6:14-18) that meticulously details the priestly portions of various offerings. While the preceding verses focus on the burnt offering and meal offering, this particular instruction specifically addresses the "most holy" offerings, such as the sin offering and the trespass offering. The meat from these offerings was exclusively consumed by the male priests within the sacred confines of the Tabernacle. This verse functions as a foundational principle governing the handling of such highly consecrated items, underscoring the stringent protocols necessitated by their divine sanctity. The meticulous nature of the instructions throughout Leviticus 6 underscores the divine precision demanded in all aspects of worship and the critical distinction maintained between the holy and the common.
Historical & Cultural Context
In ancient Israel, the Tabernacle served as the central place of worship, and the sacrificial system was the primary means of approaching God. The priesthood, exclusively from the lineage of Aaron, was divinely appointed to mediate between God and the people. Their role involved not only performing the sacrifices but also consuming specific portions as a means of sustenance and a symbolic act of bearing the iniquity of the people, as mentioned in Leviticus 10:17. The concept of "holiness" was paramount, denoting separation and dedication to God. Items or individuals designated as "most holy" were imbued with a powerful sanctity that could be transferred through contact. This required strict adherence to purity laws to prevent defilement of the sacred or unintended consequences for the toucher. The consecration of Aaron and his sons, detailed in Exodus 29, established the foundational ordinances for their priestly service, including the handling of holy things.
Key Themes
This verse contributes to several overarching themes within Leviticus and the broader Pentateuch. Primarily, it reinforces the theme of Holiness of God and the corresponding demand for holiness in His people and their worship. The strict regulations concerning sacred objects emphasize God's absolute purity and His separation from all that is common or defiled. Secondly, it highlights the Role and Responsibility of the Priesthood. The Aaronic priests were uniquely set apart to mediate between God and Israel, and their consumption of the offerings underscored their unique relationship with God and their dependence on Him for sustenance. This act was both a privilege and a burden, as they symbolically bore the iniquity of the people (Leviticus 10:17). Finally, the concept of Contagious Holiness is central, demonstrating that contact with the divine (or items dedicated to Him) has transformative power, requiring careful handling and a state of purity. This theme is intricately linked to the broader system of purity laws found throughout Leviticus, which aimed to teach Israel about the nature of God and the necessity of maintaining ritual and moral purity in His presence.
Exposition and Analysis
Key Word Analysis
This term (H2145) refers to the male gender, whether of humans or animals, emphasizing their specific role and designation within the Israelite societal and cultic structure. In the context of Leviticus 6:18, it specifically designates the male descendants of Aaron as the sole authorized individuals to consume the "most holy" portions of the offerings, underscoring the gender-specific and hereditary nature of the Aaronic priesthood and their exclusive access to these sacred provisions.
This word (H2706) denotes an enactment, a fixed regulation, or an "established decree." It signifies a divine ordinance that is binding and unchangeable. In this verse, its use emphasizes the authoritative and non-negotiable nature of the command regarding the consumption and handling of the offerings, indicating that this instruction is not merely a suggestion but a divinely ordained law.
This foundational term (H6942) signifies being set apart, consecrated, or dedicated for sacred use, often implying purity and separation from the common or profane. In the context of Leviticus 6:18, the offerings themselves are "most holy," meaning they are supremely consecrated to God. The phrase "every one that toucheth them shall be holy" has been interpreted in two primary ways: (1) the act of touching a "most holy" object causes the toucher to become consecrated or set apart, thereby requiring them to observe certain ritual behaviors or a state of purity; or (2) the toucher must already be in a state of ritual purity or holiness to touch the sacred object without defiling it or incurring guilt. The latter interpretation is often favored, emphasizing that contact with the divine demands a corresponding state of purity.
Verse Breakdown
"All the males among the children of Aaron shall eat of it"
This clause specifies the exclusive recipients of the consecrated portions of the sin and trespass offerings. It highlights the divine provision for the priests, who were set apart for service and thus did not have a tribal land inheritance like the other tribes. Their sustenance came directly from the offerings of the Lord, underscoring their dependence on and intimate connection to the sacrificial system. This was both a privilege and a responsibility, as consuming these offerings was part of their priestly duty.
"[It shall be] a statute for ever in your generations concerning the offerings of the LORD made by fire"
This declares the enduring and immutable nature of the preceding command. The consumption of these offerings by the priests was not a temporary regulation but a permanent fixture in the worship life of Israel, passed down through successive generations of the Aaronic priesthood. The phrase "offerings of the LORD made by fire" specifies the scope of this statute, referring to sacrifices where a portion was consumed by fire on the altar, such as the sin, trespass, and peace offerings.
"every one that toucheth them shall be holy"
This potent statement conveys the contagious nature of holiness associated with these "most holy" offerings. It implies that contact with these sacred items either confers a state of holiness upon the toucher, requiring them to observe certain ritual behaviors, or, more commonly interpreted, demands that the toucher must already be in a state of ritual purity to avoid defiling the sacred object or incurring guilt. This emphasizes the profound sanctity of the offerings and the meticulous care required in their handling, reinforcing the absolute purity of God and the reverence due to His consecrated things.
Literary Devices
Leviticus 6:18 employs several literary devices to convey its message with clarity and authority. The most prominent is Legal Language and a Prescriptive Tone, characteristic of the entire book of Leviticus. The verse issues a direct command ("shall eat") and a declarative statement ("shall be holy"), leaving no ambiguity regarding the divine will. There is also Emphasis on the concept of "holiness," which is central to the verse's meaning and the broader theological framework of Leviticus. The phrase "statute for ever" provides Repetition of a common legal formula found throughout the Pentateuch, underscoring the enduring and immutable nature of God's laws. Furthermore, the verse utilizes Synecdoche by referring to "the males among the children of Aaron" to represent the entire Aaronic priesthood, highlighting their collective and hereditary responsibility. The transfer of holiness through touch can also be seen as a form of Symbolism, where physical contact with the sacred represents a spiritual or ritual connection to the divine.
Theological and Thematic Connections
Leviticus 6:18 profoundly illustrates the holiness of God and the meticulous care required in approaching Him. It underscores the principle of consecration, where objects and individuals are set apart for divine service, thereby acquiring a sacred status. The verse reveals God's provision for His ministers, ensuring their sustenance through their priestly duties, while simultaneously emphasizing the immense responsibility that accompanies such privilege. The concept of contagious holiness, where contact with sacred items impacts the toucher, highlights the pervasive nature of God's purity and the necessity of reverence in His presence. This strict demarcation between the holy and the common served to teach Israel about God's transcendent nature and the profound respect due to His commands and presence.
Reflection and Application
While the specific ritual practices of the Old Testament sacrificial system are no longer observed by Christians, the underlying principles of holiness, reverence, and consecrated service remain profoundly relevant. Leviticus 6:18 calls us to a deep appreciation for the sanctity of God and all things pertaining to Him. If physical offerings under the Old Covenant demanded such meticulous care and reverence, how much more should we approach the spiritual realities of our faith—God's Word, prayer, worship, and the sacraments—with awe and respect? As New Covenant believers, we are called a "royal priesthood" (1 Peter 2:9), implying a responsibility to live lives consecrated to God, reflecting His holiness in our daily conduct. This verse reminds us that our interaction with the divine transforms us, calling us to a life of purity and devotion that aligns with the character of the Holy God whom we serve.
Questions for Reflection
FAQ
What does "every one that toucheth them shall be holy" truly mean in this context?
This phrase has been interpreted in two primary ways. First, it could mean that the act of touching something "most holy" (like these offerings) causes the toucher to become consecrated or set apart, thereby requiring them to observe certain ritual behaviors or maintain a state of purity for a period. Second, and more commonly understood, it means that the person touching the sacred object must already be in a state of ritual purity or holiness to prevent defilement of the sacred object or themselves. If an impure person touched a "most holy" item, they would not become holy, but rather they would defile the holy item and incur guilt. This highlights the extreme sanctity of the offerings and the strict requirements for those who interacted with them, emphasizing the need for ritual purity in the presence of God's holiness, as seen in other purity laws throughout Leviticus.
Why were only "males among the children of Aaron" permitted to eat these offerings?
This restriction underscores the exclusive and hereditary nature of the Aaronic priesthood. God specifically designated Aaron and his male descendants to serve as priests, mediating between God and the Israelites. Their unique role included performing sacrifices and consuming specific portions of offerings as a means of sustenance and as a symbolic act of bearing the iniquity of the people, as mentioned in Numbers 18:9-10. This privilege was tied to their consecrated status and their unique access to the holy things of the Tabernacle, distinguishing them from the rest of the community and maintaining the divine order of worship.
Are these specific laws concerning offerings and priestly consumption still relevant for Christians today?
While the ceremonial laws of the Old Testament, including specific sacrificial rituals and priestly dietary regulations, are not directly binding on New Covenant believers, the theological principles they convey remain profoundly relevant. For Christians, these laws point to the absolute holiness of God, the necessity of atonement for sin, and the call to a consecrated life. The specific rituals are fulfilled in Christ, but the underlying truths about reverence, purity, and God's provision for His people endure. We are called to be a "royal priesthood" (1 Peter 2:9), meaning we are all set apart for God's service and called to live holy lives, reflecting the character of the One who made us holy through His sacrifice.
Christ-Centered Fulfillment
Leviticus 6:18, with its emphasis on "most holy" offerings, the consecrated priesthood, and the contagious nature of holiness, finds its ultimate and perfect fulfillment in Jesus Christ. The "offerings of the LORD made by fire" foreshadow the singular, perfect sacrifice of Jesus on the cross, who offered Himself "through the eternal Spirit without blemish to God" (Hebrews 9:14). He is not only the perfect sacrifice but also the ultimate High Priest, belonging to a superior order (that of Melchizedek, as described in Hebrews 7), who has entered "once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption" (Hebrews 9:12). The requirement for the males of Aaron's lineage to eat of the offerings for their sustenance and as a sign of their participation in the covenant finds its antitype in believers spiritually partaking of Christ, the Bread of Life (John 6:35), through faith, thereby receiving spiritual nourishment and eternal life. Furthermore, the declaration that "every one that toucheth them shall be holy" is powerfully fulfilled in Christ. We do not become holy by touching a physical offering, but by being united with Christ through faith, we are declared righteous and made holy by His perfect sacrifice. He is our holiness (1 Corinthians 1:30), and by His Spirit, we are progressively sanctified, transformed into His likeness (2 Corinthians 3:18). Thus, the ancient statute points directly to the profound and transforming holiness found only in Jesus, the Lamb of God who takes away the sin of the world (John 1:29).