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Commentary on Leviticus 6 verses 14–23
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 6:19 functions as a pivotal introductory formula, "And the LORD spake unto Moses, saying," signifying a direct and authoritative divine communication from Yahweh, the covenant God of Israel, to His chosen mediator, Moses. This concise yet profound statement consistently signals the commencement of new, precise instructions within the Mosaic Law, particularly detailing the intricate duties and responsibilities of the priesthood concerning the sacred offerings. It profoundly underscores the divine origin and immutable nature of the commands that follow, establishing God's meticulous provision for the proper worship and sanctification of His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 6:19 primarily employs Formulaic Language and Repetition. The phrase "And the LORD spake unto Moses, saying" is a highly recurrent introductory formula throughout the Pentateuch, particularly prominent in Leviticus. Its consistent use serves to underscore the divine origin and absolute authority of every command, regulation, and narrative detail that follows. This Repetition creates a rhythmic and authoritative cadence, constantly reminding the reader that the entire legal and ritual system is not a human invention but a direct, unmediated revelation from God. Furthermore, this formula functions as a Divine Speech Act, where the very act of God speaking brings about or establishes the reality of the commands and their binding nature. The formula itself is a powerful literary device that reinforces the profound theological truth of God's active, direct, and authoritative engagement with His people through His chosen mediator.
THEOLOGICAL AND THEMATIC CONNECTIONS
This foundational verse powerfully asserts the absolute divine authority behind the entire Mosaic Law. It establishes that the intricate details of worship, sacrifice, and daily living in Leviticus are not human constructs or cultural adaptations, but direct, unadulterated revelations from the sovereign God of Israel. This consistent emphasis on God speaking to Moses highlights the principle of divine initiative in revelation and the necessity of a chosen mediator to convey God's will to humanity. It underscores that true worship and righteous living are always predicated upon God's self-disclosure and His explicit commands, rather than human invention or speculation. The formula reinforces the unique relationship between God and Israel, where God actively governs and guides His people through His spoken word.
REFLECTION AND APPLICATION
Leviticus 6:19, though brief, carries profound implications for our understanding of God and our relationship with Him. It reminds us that God is not silent but is a God who actively communicates His will and nature to humanity. The meticulous detail that follows such pronouncements in Leviticus reveals a God who cares deeply about how His people approach Him, how they live, and how they express their devotion. For believers today, this verse calls us to cultivate a posture of attentive listening to God's Word, recognizing its divine origin and authoritative claim on our lives. It encourages us to seek understanding of His character—His holiness, His orderliness, and His desire for a pure relationship—as revealed in Scripture. Just as ancient Israel relied on Moses' mediation and the written law, we are called to rely on the ultimate revelation of God in Christ and the written Word He has provided, trusting that His instructions are for our good, our sanctification, and His eternal glory.
Questions for Reflection
FAQ
Why is this seemingly simple introductory phrase repeated so often in Leviticus and the Pentateuch?
Answer: This repetition serves several critical theological and literary purposes. Theologically, it constantly reinforces the divine origin and absolute authority of the laws and instructions that follow. It emphasizes that these are not human inventions or cultural traditions, but direct, verbatim commands from Yahweh, the covenant God of Israel. This underscores the immutable nature of the Mosaic Law, establishing its foundational and non-negotiable status for the covenant community. Literarily, it acts as a clear textual marker, segmenting different sections of divine revelation and providing a consistent, rhythmic framework for the narrative of God's communication with His people. It ensures that the reader never loses sight of the ultimate source of the Mosaic Law, thereby enhancing its gravitas and solemnity. This formula highlights God's active presence and meticulous involvement in the detailed life of His covenant community, from grand theological principles to minute ritualistic procedures, as seen throughout the book of Leviticus.
CHRIST-CENTERED FULFILLMENT
While Leviticus 6:19 points to Moses as the unique mediator of God's Word in the Old Covenant, it ultimately foreshadows the perfect and final mediation of Jesus Christ. Just as the LORD spoke directly to Moses, God has now "spoken to us by his Son" (Hebrews 1:1-2). Jesus is not merely a messenger but the very Word of God incarnate (John 1:1, John 1:14), the ultimate and complete revelation of God's character and will. The meticulous instructions given through Moses, including those concerning the grain offering that follows Leviticus 6:19, pointed to the need for a perfect offering and a consecrated priesthood. Christ fulfills both roles: He is the perfect sacrifice, the "Lamb of God who takes away the sin of the world" (John 1:29), and the Great High Priest who mediates a new and better covenant (Hebrews 8:6). Thus, the divine communication initiated in Leviticus 6:19 finds its ultimate and glorious culmination in the person and work of Jesus, through whom God has spoken His final, saving word to humanity, establishing a perfect and eternal means of fellowship.