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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 6:23 concludes a specific set of instructions regarding the grain offering (minchah), particularly focusing on the unique requirements for the high priest's daily offering. Unlike other grain offerings where a portion was consumed by the priests, this verse mandates that the high priest's offering must be "wholly burnt" on the altar, signifying its complete dedication to God and prohibiting any human consumption. This distinction underscores the unparalleled holiness and absolute consecration demanded of the high priest and his service, setting his personal offering apart as entirely belonging to the Lord.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 6:23 employs several literary devices to convey its profound theological message with impactful clarity. Emphasis is achieved through the direct and absolute language, particularly the double assertion: "shall be wholly burnt: it shall not be eaten." This phrasing leaves no room for ambiguity regarding the offering's prescribed fate. This creates a strong Contrast with other grain offerings mentioned in the preceding chapters, where portions were explicitly designated for priestly consumption, thereby highlighting the exceptional and unique nature of the high priest's offering. Symbolism is central to the verse, with the act of being "wholly burnt" representing complete dedication, purification, and acceptance by God. Fire itself is a powerful and recurring symbol of divine presence, holiness, and consuming judgment throughout Scripture. The high priest's offering thus functions as a Metonymy for his entire consecrated life and service, symbolizing that his devotion must be total and unreserved, completely surrendered to God alone.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 6:23 powerfully articulates the themes of absolute dedication, unreserved holiness, and the unique nature of priestly mediation. The command for the high priest's offering to be "wholly burnt" signifies that certain aspects of service and devotion to God must be entirely for Him, with no portion retained for human benefit or consumption. This principle underscores God's absolute sovereignty and His demand for unblemished purity from those who draw near to Him, especially those in leadership. It highlights the stringent standards of consecration required of the high priest, who served as the primary intercessor for Israel, emphasizing that his personal walk and offerings had to reflect an unparalleled commitment to divine holiness. This offering, consumed entirely by fire, points to the idea of complete surrender and the ultimate acceptance of a perfect sacrifice by God.
REFLECTION AND APPLICATION
Leviticus 6:23, though rooted in ancient sacrificial law, offers profound spiritual truths for believers today. The command for the high priest's offering to be "wholly burnt" serves as a powerful metaphor for the total surrender and unreserved dedication God calls us to. Just as no part of that offering was for human consumption, so too are we called to offer our entire lives—our talents, time, resources, and even our very selves—as a "living sacrifice" to God, holding nothing back for our own selfish purposes. This verse challenges us to examine the sincerity and completeness of our devotion. Are there areas of our lives we are holding back from God? For those in spiritual leadership, it underscores an even higher standard of purity, integrity, and wholehearted commitment, reminding us that representing a holy God requires a life set apart and consecrated to His purposes alone. Ultimately, this ancient law directs our gaze to the perfect, complete offering of Christ, which demands nothing less than our full and loving response.
Questions for Reflection
FAQ
Why was the high priest's grain offering to be "wholly burnt" and not eaten, unlike other grain offerings?
Answer: The high priest's grain offering was unique because it was a personal offering made by the one who stood as the chief mediator between God and Israel. Unlike other grain offerings, where a portion was given to the priests for their sustenance as their share from the altar (e.g., Leviticus 6:16), the high priest's offering was considered so holy and so intimately connected to his sacred office that it had to be entirely consumed by fire. This signified its complete dedication to God alone, emphasizing that his service and his very being were wholly consecrated to the Lord. It underscored the absolute purity and unreserved devotion required of the high priest, leaving no part for human benefit or consumption. This distinction highlights the elevated standard of holiness for the high priest and the profound sacredness of his personal offerings before God.
What is the significance of "wholly burnt" (kâlîyl) in the context of Old Testament sacrifices?
Answer: The term "wholly burnt" (Hebrew: kâlîyl) signifies a complete and entire consumption by fire, leaving nothing for human use. In the Old Testament sacrificial system, this indicated an offering that was exclusively and unreservedly dedicated to God. It was not a communal meal or a portion for the priests, but an act of total surrender and devotion. The fire consuming the entire offering symbolized God's acceptance and the complete removal of the offering from the earthly realm into the divine. This type of offering, often seen in the context of specific vows or high levels of consecration, emphasized God's absolute ownership and the worshiper's unreserved commitment, as seen in the high priest's daily offering in Leviticus 6:23.
CHRIST-CENTERED FULFILLMENT
Leviticus 6:23, with its command for the high priest's grain offering to be "wholly burnt" and not eaten, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The "wholly burnt" aspect, signifying complete dedication and consumption by fire for God alone, powerfully foreshadows Christ's singular and perfect sacrifice on the cross. Unlike the Levitical offerings, which were imperfect and had to be repeated, Jesus offered Himself "once for all" (Hebrews 10:10), a complete and sufficient atonement that perfectly satisfied God's righteous demands. His sacrifice was not for human consumption in the sense of a shared meal, but was entirely dedicated to God as a fragrant offering and sacrifice (Ephesians 5:2), bringing about eternal redemption. As the true High Priest, Jesus's offering of Himself was the ultimate kâlîyl sacrifice, utterly consumed by divine judgment for our sin, leaving nothing lacking and requiring no further additions. His perfect, unblemished life, offered in death, was the ultimate act of total surrender and consecration, making Him the "Lamb of God, who takes away the sin of the world!" (John 1:29). Through His complete self-offering, we are made holy and brought near to God, not by our own imperfect sacrifices, but by His one, perfect, "wholly burnt" offering.