Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy.
Every male among the priests was to eat the offering in the holy place, for it was most holy. This direction belongs to the instructions on the sacrifices in Leviticus 1 to 7 that regulated the Levitical priesthood, and to the priests' continual daily ministry in the first apartment of the earthly sanctuary. It was part of the ceremonial law instituted in consequence of sin, showing God's hatred of sin and that sin demanded its penalty. The sinner bore his iniquity until he presented and slew his offering, when the priest made atonement with its blood so he was forgiven and the iniquity was conveyed in figure to the sanctuary, where this transferring work went on through the year until the cleansing of the sanctuary on the tenth day of the seventh month. That earthly service was a purposeful object lesson and type of Christ's priesthood and once-for-all ministry in the heavenly sanctuary, with each sacrifice connected as shadow to the great substance found in Him. Calling the offering most holy makes no comparison with the seventh-day Sabbath, whose holiness stands in its own right.
Wording and Sanctuary Setting
The direction is that every male among the priests is to eat the offering in the holy place, and the offering is declared to be most holy. It belongs to the special instructions and directions concerning the various sacrifices and offerings in Leviticus 1 to 7, which regulated the priesthood of the tribe of Levi and the duties of the priests. It is among the instructions for the special offerings that individuals brought during the year as part of the priests' continual, daily ministry in the first apartment of the earthly sanctuary. In this setting the flesh of the peace offerings was eaten, and the large number of animals slain indicates that many worshipers gathered in Jerusalem. Individuals brought these sanctuary offerings as an expression of faith in the coming Redeemer.
Typical Meaning and Doctrine
The verse belongs to the ceremonial law that was instituted in consequence of sin. It belongs to the special instructions concerning the various offerings in Leviticus 1 to 7 regulating the priesthood of the tribe of Levi and its offerings, and it shows God's hatred of sin and that sin demanded its penalty. Like all these offerings and types, it is a shadow of the great substance found in Jesus Christ.
A person bore iniquity until presenting and slaying an offering, and the priest then made atonement with its blood and the person was forgiven. Through the offering's blood the iniquity was conveyed to the sanctuary.
A sinner offering in faith transferred his sins in figure to the sanctuary through the blood of the sacrifice or through the person of the priest. 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. This transferring work, together with the daily offering, went on through the year until the cleansing of the sanctuary on the tenth day of the seventh month.
The service of the earthly sanctuary described in these instructions was a purposeful object lesson and a type of Christ's priestly ministry in the heavenly sanctuary, helping to teach God's way and to clarify Christ's work. The fuller meaning of these laws concerning sacrifices and offerings and the duties of the priests is found in the sacrifice, life, and work of Jesus Christ. Each of the different kinds of sacrifices described in these omitted chapters has a symbolic connection to the work of Jesus Christ. Like all these offerings and types, this one is a shadow of the great substance found in Him.
The laws governing the Levitical sanctuary service set forth a priesthood and sacrifices forming a yearly pattern. That yearly pattern typified Christ's priesthood and His once-for-all ministry in the heavenly sanctuary.
The designation of the offerings here as most holy does not prove that those offerings are holier than the seventh-day Sabbath, because the verse makes no such comparison. The Sabbath is holy in its own right, and its holiness is not measured by whether it is called most holy.
Every male among the priests was to eat the offering in the holy place, for it was most holy. This direction belongs to the instructions on the sacrifices in Leviticus 1 to 7 that regulated the Levitical priesthood, and to the priests' continual daily ministry in the first apartment of the earthly sanctuary. It was part of the ceremonial law instituted in consequence of sin, showing God's hatred of sin and that sin demanded its penalty. The sinner bore his iniquity until he presented and slew his offering, when the priest made atonement with its blood so he was forgiven and the iniquity was conveyed in figure to the sanctuary, where this transferring work went on through the year until the cleansing of the sanctuary on the tenth day of the seventh month. That earthly service was a purposeful object lesson and type of Christ's priesthood and once-for-all ministry in the heavenly sanctuary, with each sacrifice connected as shadow to the great substance found in Him. Calling the offering most holy makes no comparison with the seventh-day Sabbath, whose holiness stands in its own right.
Wording and Sanctuary Setting
The direction is that every male among the priests is to eat the offering in the holy place, and the offering is declared to be most holy. It belongs to the special instructions and directions concerning the various sacrifices and offerings in Leviticus 1 to 7, which regulated the priesthood of the tribe of Levi and the duties of the priests. It is among the instructions for the special offerings that individuals brought during the year as part of the priests' continual, daily ministry in the first apartment of the earthly sanctuary. In this setting the flesh of the peace offerings was eaten, and the large number of animals slain indicates that many worshipers gathered in Jerusalem. Individuals brought these sanctuary offerings as an expression of faith in the coming Redeemer.
Typical Meaning and Doctrine
The verse belongs to the ceremonial law that was instituted in consequence of sin. It belongs to the special instructions concerning the various offerings in Leviticus 1 to 7 regulating the priesthood of the tribe of Levi and its offerings, and it shows God's hatred of sin and that sin demanded its penalty. Like all these offerings and types, it is a shadow of the great substance found in Jesus Christ.
A person bore iniquity until presenting and slaying an offering, and the priest then made atonement with its blood and the person was forgiven. Through the offering's blood the iniquity was conveyed to the sanctuary.
A sinner offering in faith transferred his sins in figure to the sanctuary through the blood of the sacrifice or through the person of the priest. 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. This transferring work, together with the daily offering, went on through the year until the cleansing of the sanctuary on the tenth day of the seventh month.
The service of the earthly sanctuary described in these instructions was a purposeful object lesson and a type of Christ's priestly ministry in the heavenly sanctuary, helping to teach God's way and to clarify Christ's work. The fuller meaning of these laws concerning sacrifices and offerings and the duties of the priests is found in the sacrifice, life, and work of Jesus Christ. Each of the different kinds of sacrifices described in these omitted chapters has a symbolic connection to the work of Jesus Christ. Like all these offerings and types, this one is a shadow of the great substance found in Him.
The laws governing the Levitical sanctuary service set forth a priesthood and sacrifices forming a yearly pattern. That yearly pattern typified Christ's priesthood and His once-for-all ministry in the heavenly sanctuary.
The designation of the offerings here as most holy does not prove that those offerings are holier than the seventh-day Sabbath, because the verse makes no such comparison. The Sabbath is holy in its own right, and its holiness is not measured by whether it is called most holy.