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Commentary on Leviticus 7 verses 1–10
Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev 7:10.
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SUMMARY
Leviticus 7:6 establishes precise regulations for the consumption of the sin and trespass offerings, mandating that only consecrated male priests are permitted to eat of them, and exclusively within the sacred confines of the Tabernacle courtyard. This verse profoundly underscores the extreme sanctity of these particular sacrifices, designating them as "most holy," thereby emphasizing the transcendent holiness of God, the exclusive and indispensable role of the Aaronic priesthood, and the strict separation required in all approaches to the divine.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:6 employs several impactful literary devices to convey its profound message. The most prominent is Emphasis, achieved through the precise and repeated use of terms related to holiness and exclusivity. The phrase "most holy" (qôdesh qôdesh) is a superlative expression, functioning as a form of hyperbole to underscore the extreme sanctity of the offerings and, by extension, the absolute holiness of God Himself. This declaration serves as the ultimate justification for the stringent regulations. Exclusivity is a central theme, highlighted by the precise stipulations "every male among the priests" and "in the holy place," which create a clear, divinely ordained boundary between the sacred and the common. This strict delineation functions as a powerful symbolism, where the physical separation and restricted access symbolize the spiritual separation between a perfectly holy God and sinful humanity, and the necessity of a consecrated mediator (the priest) to bridge that chasm. The concise, declarative nature of the verse also lends it an authoritative tone, typical of divine legal pronouncements throughout the Pentateuch, reinforcing the non-negotiable nature of these sacred commands.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:6 profoundly illustrates God's absolute holiness and the meticulous care required in approaching Him, even in the context of atonement. The "most holy" designation for the sin and trespass offerings signifies that the means by which sin is addressed must be utterly pure and set apart, reflecting the perfect character of God. This principle also underscores God's faithfulness in providing for His consecrated servants (the priests) through sacred means, enabling them to dedicate themselves fully to their divine calling. Ultimately, these Old Testament rituals and their associated holiness point forward to a greater reality, revealing foundational truths about the gravity of sin, the necessity of sacrifice, and the very nature of true holiness that would be perfectly embodied in Christ.
REFLECTION AND APPLICATION
Leviticus 7:6, while rooted in the ancient sacrificial system, offers enduring principles for believers today. The extreme holiness of the sin and trespass offerings, and the strict regulations surrounding their consumption, serve as a powerful reminder of the profound seriousness of sin and the immense, divine cost of atonement. They compel us to reflect on the nature of God's holiness—a holiness that demands reverence, purity, and a clear distinction between the sacred and the common in our lives. For us, as New Covenant believers, who are called a "royal priesthood" and a "holy nation," this verse challenges us to consider how we approach God in worship, how we partake in the spiritual provisions He offers (such as the Lord's Supper), and how we live out our consecrated lives. Our "spiritual sacrifices" of praise, service, and self-offering should be marked by the same reverence and dedication that characterized the ancient priests handling the "most holy" things, recognizing that we serve a God who is utterly holy.
Questions for Reflection
FAQ
Why were only male priests allowed to eat these offerings?
Answer: The restriction to "every male among the priests" underscored the specific and exclusive role of the consecrated Aaronic priesthood in mediating between God and Israel. This was not a matter of gender superiority, but of divinely ordained ritual purity and function within the Tabernacle system. Male priests were the ones who performed the sacrificial rites, and thus, they were the ones designated to partake of the most sacred portions, symbolizing their unique access and responsibility in God's presence. This also served as a practical means of provision for them, as they were set apart for full-time service, as seen in the broader context of Leviticus 6-7.
What does "it is most holy" truly signify for these offerings?
Answer: The phrase "most holy" (Hebrew: qôdesh qôdesh) is a superlative indicating the highest possible degree of sacredness. For the sin and trespass offerings, it meant they were utterly set apart for God and His purposes of atonement. This designation demanded strict protocols for their handling and consumption, signifying that they were not to be treated casually or commonly. Their extreme holiness reflected the perfect holiness of God Himself and the profound spiritual gravity of dealing with sin and guilt, pointing to the ultimate, perfect sacrifice that would one day come.
Were there other "most holy" items in the Tabernacle?
Answer: Yes, the designation "most holy" was applied to several key elements within the Tabernacle and its service. The inner sanctuary, known as the Holy of Holies, where the Ark of the Covenant resided, was considered "most holy" (Exodus 26:33-34). The Ark of the Covenant itself, the altar of burnt offering after its anointing (Exodus 29:37), and the anointing oil (Exodus 30:29) were also designated as "most holy." This shared designation emphasized their direct connection to God's presence, His divine purposes, and the sacredness of the covenant relationship.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:6, with its emphasis on the "most holy" nature of the sin and trespass offerings and their exclusive consumption by male priests in the holy place, finds its profound and ultimate fulfillment in Jesus Christ. The sin and trespass offerings, though "most holy" in the Old Covenant, were but shadows pointing to the truly perfect, truly "most holy" sacrifice of Jesus Christ. He is the Lamb of God who takes away the sin of the world, whose single offering of Himself on the cross was sufficient to atone for all sin, once and for all (Hebrews 10:10-14). Furthermore, while the Old Covenant priesthood was exclusive to male descendants of Aaron, Christ is our great High Priest after the order of Melchizedek, whose priesthood is eternal and accessible to all who believe. In Him, the "holy place" is no longer a physical tent but the very presence of God in heaven, into which believers now have bold access through Christ's shed blood (Hebrews 10:19-22). Moreover, under the New Covenant, all believers are constituted as a "holy priesthood" (1 Peter 2:5) and a "royal priesthood" (1 Peter 2:9), called to offer spiritual sacrifices of praise and service, partaking spiritually in the benefits of Christ's "most holy" sacrifice, which has made us holy and acceptable before God.