All the males among the priests shall eat thereof: it is most holy.
Leviticus 6:29 gives the law for the sin-offering made for a ruler or one of the common people, that when its blood was not carried inside the sanctuary its flesh, being most holy, was to be eaten by all the males among the priests in the holy place, while an offering whose blood was brought in to make atonement was to be burned and not eaten, nor could a priest eat when he himself was concerned in the sin. It shows one of the two ways sin was transferred to the sanctuary in the daily service, that after confession and slaying of the substitute the priest by eating its flesh carried the sin into the holy place, the other way being by carrying some of the blood inside. That eating was appointed for bearing the iniquity of the congregation to make atonement for them before the Lord, as the priest took their sins and infirmities upon himself. By this daily ministration the forgiven sins of the penitent were lodged in figure in the sanctuary through the blood or through the person of the priest, making necessary its yearly cleansing on the tenth day of the seventh month. These offerings pictured an innocent life taking the sinner's place yet unable in themselves to remove sin, and pointed to Christ who took sin upon Himself and ministers in the true heavenly tabernacle, of which the earthly sanctuary and its yearly round of service were a pattern and shadow.
Place in Sanctuary Service
The verse belongs to the teaching on offerings in Leviticus 5 to 7, which defines the five kinds of offerings — burnt, meal, peace, sin, and trespass — by their purpose and manner. It belongs with Leviticus 1 to 7, 16 and 23, which describe the main features of the service of the sanctuary divinely appointed for the worship of the true God since the days of Moses. Those Scriptures are profitable for doctrine, for reproof, for correction, for instruction in righteousness, and were written for learning that through patience and comfort of the Scriptures hope may be had. It is part of the laws in Leviticus 1-7 for the especial work for individuals as they presented their particular offerings during the year, performed by the Levitical priesthood as the regular daily service in the holy place, the first tabernacle, distinct from the yearly work in the most holy place for the sins of the people and for the cleansing of the sanctuary. It belongs to the complete round of service performed every year in the sanctuary built by Moses in the wilderness and later replaced by the temple.
The verse gives the law for the sin-offering made for a sin of ignorance by a ruler or one of the common people, dealt with differently from the offering made for the high priest and for the whole congregation. It declares the flesh most holy and directs that it be eaten by all the males among the priests in the holy place, in the place of the sanctuary. This eating applied when the offering's blood was not brought inside, the priest in that case putting some of the blood on the horns of the altar of burnt-offering and pouring the rest at its base. Whereas an offering whose blood was brought into the tabernacle to make atonement in the holy place was not to be eaten but burned. Where the priest himself was concerned in the sin he was not permitted to eat of the offering.
The verse calls the sin-offering most holy even though its blood, bearing the imputed sinner's life, defiled garments and sanctuary objects. The offering also represented the innocent life of the lamb.
Bearing Sin and Atonement
The daily service provided two ways for sin to be transferred in figure to the sanctuary after the sinner confessed his sin over the offering, laid his hand on its head to transfer the sin to it, and killed it. In one way the priest ate the flesh of certain sin offerings in the holy place, and by that eating the sinner's guilt was represented as carried into the sanctuary when the blood was not brought inside. In the other way some of the blood of the offering was brought into the holy place. The sin was regarded as laid on the substitute, which was wholly consumed, and the sinner was forgiven.
The flesh of the sin offering for a sin of ignorance by a ruler or one of the common people was most holy and was to be eaten by all the males among the priests in the place of the sanctuary. That eating was given to the priests to bear the iniquity of the congregation to make atonement for them before the Lord, representing the priest's taking the people's sins and infirmities upon himself. Where the priest himself was concerned in the sin he was not permitted to eat of the offering, and an offering whose blood was brought into the tabernacle to make atonement in the holy place was not to be eaten but burned, the priest putting some of the blood on the horns of the altar of burnt offering and pouring the rest at its base when the flesh was to be eaten. The individual offerings of the first seven chapters of Leviticus, when offered in faith by the sinner together with the daily offering, transferred the sins of the penitent in figure to the sanctuary through the blood of the sacrifice or through the person of the priest, and when the priest sprinkled the blood upon the altar before the ark he left there in figure the forgiven sins of the people of God.
Beyond that sin was transferred through the sacrifice and its blood, no separate explanation is given of the rule that the priests were to eat the offering. By this daily ministration through the year the sins of God's people were lodged in the sanctuary in figure. This work went on through the year, making necessary the yearly cleansing of the sanctuary on the tenth day of the seventh month.
The flesh of a sin offering for a sin committed through ignorance was most holy and was eaten by the priest in the holy place, so the priest bore the iniquity. This shows the priest's responsibility for sins committed in ignorance by those he taught, with the sin borne by the priest and carried outside the camp in the flesh of the offering. These offerings pictured an innocent animal taking the sinner's place, and the offering also represented the innocent life of the lamb, even though its blood, bearing the imputed sinner's life, defiled garments and sanctuary objects. In type that pure life could cleanse the sinner, but the sacrifices could not themselves remove sin; they pointed to Christ, who took sin upon himself, appears before God on behalf of humanity, and by His sacrifice alone puts sin away.
The earthly sanctuary and its service in Leviticus 1 to 7, 16 and 23, divinely appointed for the worship of the true God since the days of Moses, were a pattern and shadow or type and impressive object-lesson to teach the temple of God in heaven and Christ's priestly service therein as High Priest and Minister of the sanctuary in the true tabernacle. That ministration was the example and shadow of Christ's more excellent ministry, performed by the Levitical order of priesthood as the daily service in the holy place, the first tabernacle, distinct from the yearly work in the most holy place for the sins of the people and for the cleansing of the sanctuary. The complete round of service performed every year in the sanctuary built by Moses in the wilderness and later replaced by the temple, with its appointments, priesthood, and service, typifies Christ and His priesthood in the heavenly sanctuary, which Jesus began when He ascended on high. Its yearly repetition in each year typifies the service of Christ, which was once for all, and those Scriptures were not written in vain or without purpose but are profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, and were written for learning that through patience and comfort of the Scriptures hope may be had, so that study of them enables understanding of the heavenly and gives clearer views of the Saviour and His work in behalf of men.
Leviticus 6:29 gives the law for the sin-offering made for a ruler or one of the common people, that when its blood was not carried inside the sanctuary its flesh, being most holy, was to be eaten by all the males among the priests in the holy place, while an offering whose blood was brought in to make atonement was to be burned and not eaten, nor could a priest eat when he himself was concerned in the sin. It shows one of the two ways sin was transferred to the sanctuary in the daily service, that after confession and slaying of the substitute the priest by eating its flesh carried the sin into the holy place, the other way being by carrying some of the blood inside. That eating was appointed for bearing the iniquity of the congregation to make atonement for them before the Lord, as the priest took their sins and infirmities upon himself. By this daily ministration the forgiven sins of the penitent were lodged in figure in the sanctuary through the blood or through the person of the priest, making necessary its yearly cleansing on the tenth day of the seventh month. These offerings pictured an innocent life taking the sinner's place yet unable in themselves to remove sin, and pointed to Christ who took sin upon Himself and ministers in the true heavenly tabernacle, of which the earthly sanctuary and its yearly round of service were a pattern and shadow.
Place in Sanctuary Service
The verse belongs to the teaching on offerings in Leviticus 5 to 7, which defines the five kinds of offerings — burnt, meal, peace, sin, and trespass — by their purpose and manner. It belongs with Leviticus 1 to 7, 16 and 23, which describe the main features of the service of the sanctuary divinely appointed for the worship of the true God since the days of Moses. Those Scriptures are profitable for doctrine, for reproof, for correction, for instruction in righteousness, and were written for learning that through patience and comfort of the Scriptures hope may be had. It is part of the laws in Leviticus 1-7 for the especial work for individuals as they presented their particular offerings during the year, performed by the Levitical priesthood as the regular daily service in the holy place, the first tabernacle, distinct from the yearly work in the most holy place for the sins of the people and for the cleansing of the sanctuary. It belongs to the complete round of service performed every year in the sanctuary built by Moses in the wilderness and later replaced by the temple.
The verse gives the law for the sin-offering made for a sin of ignorance by a ruler or one of the common people, dealt with differently from the offering made for the high priest and for the whole congregation. It declares the flesh most holy and directs that it be eaten by all the males among the priests in the holy place, in the place of the sanctuary. This eating applied when the offering's blood was not brought inside, the priest in that case putting some of the blood on the horns of the altar of burnt-offering and pouring the rest at its base. Whereas an offering whose blood was brought into the tabernacle to make atonement in the holy place was not to be eaten but burned. Where the priest himself was concerned in the sin he was not permitted to eat of the offering.
The verse calls the sin-offering most holy even though its blood, bearing the imputed sinner's life, defiled garments and sanctuary objects. The offering also represented the innocent life of the lamb.
Bearing Sin and Atonement
The daily service provided two ways for sin to be transferred in figure to the sanctuary after the sinner confessed his sin over the offering, laid his hand on its head to transfer the sin to it, and killed it. In one way the priest ate the flesh of certain sin offerings in the holy place, and by that eating the sinner's guilt was represented as carried into the sanctuary when the blood was not brought inside. In the other way some of the blood of the offering was brought into the holy place. The sin was regarded as laid on the substitute, which was wholly consumed, and the sinner was forgiven.
The flesh of the sin offering for a sin of ignorance by a ruler or one of the common people was most holy and was to be eaten by all the males among the priests in the place of the sanctuary. That eating was given to the priests to bear the iniquity of the congregation to make atonement for them before the Lord, representing the priest's taking the people's sins and infirmities upon himself. Where the priest himself was concerned in the sin he was not permitted to eat of the offering, and an offering whose blood was brought into the tabernacle to make atonement in the holy place was not to be eaten but burned, the priest putting some of the blood on the horns of the altar of burnt offering and pouring the rest at its base when the flesh was to be eaten. The individual offerings of the first seven chapters of Leviticus, when offered in faith by the sinner together with the daily offering, transferred the sins of the penitent in figure to the sanctuary through the blood of the sacrifice or through the person of the priest, and when the priest sprinkled the blood upon the altar before the ark he left there in figure the forgiven sins of the people of God.
Beyond that sin was transferred through the sacrifice and its blood, no separate explanation is given of the rule that the priests were to eat the offering. By this daily ministration through the year the sins of God's people were lodged in the sanctuary in figure. This work went on through the year, making necessary the yearly cleansing of the sanctuary on the tenth day of the seventh month.
The flesh of a sin offering for a sin committed through ignorance was most holy and was eaten by the priest in the holy place, so the priest bore the iniquity. This shows the priest's responsibility for sins committed in ignorance by those he taught, with the sin borne by the priest and carried outside the camp in the flesh of the offering. These offerings pictured an innocent animal taking the sinner's place, and the offering also represented the innocent life of the lamb, even though its blood, bearing the imputed sinner's life, defiled garments and sanctuary objects. In type that pure life could cleanse the sinner, but the sacrifices could not themselves remove sin; they pointed to Christ, who took sin upon himself, appears before God on behalf of humanity, and by His sacrifice alone puts sin away.
The earthly sanctuary and its service in Leviticus 1 to 7, 16 and 23, divinely appointed for the worship of the true God since the days of Moses, were a pattern and shadow or type and impressive object-lesson to teach the temple of God in heaven and Christ's priestly service therein as High Priest and Minister of the sanctuary in the true tabernacle. That ministration was the example and shadow of Christ's more excellent ministry, performed by the Levitical order of priesthood as the daily service in the holy place, the first tabernacle, distinct from the yearly work in the most holy place for the sins of the people and for the cleansing of the sanctuary. The complete round of service performed every year in the sanctuary built by Moses in the wilderness and later replaced by the temple, with its appointments, priesthood, and service, typifies Christ and His priesthood in the heavenly sanctuary, which Jesus began when He ascended on high. Its yearly repetition in each year typifies the service of Christ, which was once for all, and those Scriptures were not written in vain or without purpose but are profitable for doctrine, for reproof, for correction, for instruction in righteousness that the man of God may be perfect, and were written for learning that through patience and comfort of the Scriptures hope may be had, so that study of them enables understanding of the heavenly and gives clearer views of the Saviour and His work in behalf of men.