Yahweh spoke to Moses, saying,
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Yahweh spoke to Moses, saying,
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And the LORD spake unto Moses, saying,
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(6-17) And the LORD spoke unto Moses, saying:
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Explain this verse (8 sources)
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Matthew Henry 1710 · Public Domain We have here so much of the law of…
We have here so much of the law of the sin-offering as did peculiarly concern the priests that offered it. As, 1. That it must be killed in the place where the burnt-offering was killed (Lev 6:25), that is, on the north side of the altar (Lev 1:11), which, some think typified the crucifying of Christ on mount Calvary, which was on the north side of Jerusalem. 2. That the priest who offered it for the sinner was (with his sons, or other priests, Lev 6:29) to eat the flesh of it, after the blood and fat had been offered to God, in the court of the tabernacle, Lev 6:26. Hereby they were to bear the iniquity of the congregation, as it is explained, Lev 10:17. 3. The blood of the sin-offering was with great reverence to be washed out of the clothes on which it happened to light (Lev 6:27), which signified the awful regard we ought to have to the blood of Christ, not counting it a common thing; that blood must be sprinkled on the conscience, not on the raiment. 4. The vessel in which the flesh of the sin-offering was boiled must be broken if it were an earthen one, and, if a brazen one, well washed, Lev 6:28. This intimated that the defilement was not wholly taken away by the offering, but did rather cleave to it, such was the weakness and deficiency of those sacrifices; but the blood of Christ thoroughly cleanses from all sin, and after it there needs no cleansing. 5. That all this must be understood of the common sin-offerings, not of those for the priest, or the body of the congregation, either occasional, or stated upon the day of atonement; for it had been before ordained, and was now ratified, that if the blood of the offering was brought into the holy place, as it was in those extraordinary cases, the flesh was not to be eaten, but burnt without the camp, Lev 6:30. Hence the apostle infers the advantage we have under the gospel above what they had under the law; for though the blood of Christ was brought into the tabernacle, to reconcile within the holy place, yet we have a right by faith to eat of the altar (Heb 13:10-12), and so to take the comfort of the great propitiation.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain Speak unto Aaron, and to his sons, saying, this…
Speak unto Aaron, and to his sons, saying, this is the law of the sin offering,.... Or the rules to be observed concerning that, besides what had been already delivered in Lev 4:1,
in the place where the burnt offering is killed shall the sin offering be killed before the Lord; and that was on the north side of the altar, see Lev 1:11 and so Aben Ezra and Ben Gersom observe, that the place of slaying every sin offering was the north; and some have observed that Mount Calvary, where our Lord was crucified, lay pretty much to the north of Jerusalem, see Psa 48:2,
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it is most holy; sacred to the Lord, offered up to him, and accepted by him, and typical of the most pure and holy sacrifice of Christ, who was made sin, and an offering for sin, in the room and stead of his people.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain (4) The Sin-Offering (24–30)
(4) The Sin-Offering (24–30)
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (24) And the Lord spake unto Moses.—As is indicated…
(24) And the Lord spake unto Moses.—As is indicated by the special formula, this introduces a new law, or rather a more expanded law than the one contained in Lev_4:1-5, giving more precise directions to the priests about the sin offering of the laity (Lev_6:24-30).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Vers. 24-30. Further ritual of the sin offering. (see…
Vers. 24-30. Further ritual of the sin offering. (see note on Lev_1:3, Lev_1:5, Lev_1:11) Accordingly, Jesus "suffered without the gate," and Calvary was northward of Jerusalem. The evangelical teaching is that a sinner has access to God only through Christ, who declares himself to be the "Door" and the "Way". (Joh_10:9 Joh_14:6)
(2) The association here of the sin offering with the burnt offering is significant. The burnt offering expressed adoration, and was offered for sin generally. The sin offering was more specific. Confession of sin should be particular, and faith individual, fully to realize the benefits of the common salvation. (1Ti_4:10) Let no man trust vaguely to the provisions of mercy. Let the sinner see in the death of Christ the very image of himself, with all his iniquities and abominations, suffering and satisfying the claims of Divine justice.
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2. The presence: "Before the Lord" (verse 25).
(1) This means more than being in the presence of One who is omnipresent. There was a manifestation of a special presence of Jehovah in the glory behind the vail. In a special sense Jesus promises to be present where two or three are met in his name.
(2) This presence of God was at once judicial and merciful. The throne of his glory was a propitiatory, but he was there armed with fire to smite with destruction any who dared to set him at defiance. (Psa_97:2, 3 89:1-4)
3. The reason: "It is most holy" (verse 25). What?
(1) Not the sin laid on the sacrifice. Sin seen in the sacrifice is exceeding sinful. That which could cause the Son of God his agonies is horrible and abominable in the extreme.
(2) Not the sin, but its condemnation in the sacrifice. The sacrifice of Christ, by which sin is removed out of the sight of God, is indeed "most holy." Had Jesus not been "most holy," he could never have accomplished this miracle of grace and mercy.
(3) The blood of the sin offering, if sprinkled upon any garment, must be washed out within the sanctuary. And if the blood of the type must not be treated as a common thing, much more must we reverence that blood which cleanseth from all sin.
II As IT RESPECTS THE EATING.
1. It was to be eaten by the priest. "The priest that offereth it for sin shall eat it.
(1) By this ceremony the "sin" (tafj, chattath) became, in a sense, assimilated in the body of the priest. (see Lev_10:17 Hos_4:8) This represented the manner in which Christ, becoming incarnate among us, appeared "in the likeness of men," and "in the likeness of sinful flesh". (Rom_8:3 2Co_5:21 Php_2:6-8)
(2) The converse of this is in the Eucharist, in which we symbolically partake of the pure body of Christ. As he became assimilated to our likeness that he might expiate sin by the sacrifice of himself, so we now become assimilated to his pure nature that we may inherit the rewards of his righteousness. There is a mystical incarnation of Christ in his believing people. (Eph_3:16-19)
2. It was to be eaten in the holy place (verse 26).
(1) Observe, not in the most holy place; that place within the vail in which the Shechinah abode between the cherubim. That was the type of the heaven of heavens, where the" angels do always behold the face of God". (Mat_18:10) No sin could enter there. (Isa_35:8-10 Isa_60:20-22 Rev_21:27 Rev_22:14, Rev_22:15)
(2) But "in the court of the tabernacle of the congregation," the type of the Church in its earthly aspect, which is entered by way of the laver of washing and the altar of sacrifice. It is while we remain in this world that we can avail ourselves of the provisions of mercy.
3. But certain sin offerings must not be eaten.
(1) The priests were forbidden to eat of those whose blood was brought into the tabernacle to reconcile withal. (verse 30; see also Lev_4:5, Lev_4:6, Lev_4:16, Lev_4:17)
(2) In this the gospel is superior to the Law. Jesus has carried his blood into the holy place of the true temple, to reconcile withal. (Heb_9:11, Heb_9:12) Yet we may eat of his altar. (Heb_13:10-12)
(3) Those who serve the tabernacle have no right to eat of our altar, because the tabernacle law forbids them; therefore to avail themselves of the gospel they must renounce the Law. (see Gal_5:3, Gal_5:4) And their case is fearful who now attempt to make atonement for themselves, for they "shall be burnt in the fire" (verse 30). Such is the peril of those who trust to works of supererogation or to anything but Christ. J.A.M.
Vers. 24-30. Special regulations as to the sin offering.
Peculiar sanctity of the flesh and blood of the sin offering, pointing to the atonement. In all cases, whether the sin offering of the people, or of the priest, or of the great day of atonement, the same holiness of the victim and of the blood is insisted upon. Here there is
I THE NECESSITY OF ATONEMENT.
1. As prescribed by God, coming forth from his infinite holiness.
2. As connected with mediation, not in atonement dependent upon the chance merit of man, but the gracious promise of God"s free and sovereign mercy.
3. As set forth in the flesh and blood of the victim, clearly indicating a substitutionary merit.
II THE TYPICAL FULFILMENT OF THE SIN OFFERING IN JESUS CHRIST, at once the High Priest and the Victim.
1. Most holy in his person and his blood.
2. Connected with the burnt offering, as presented in the same place. The cross was a whole offering in the fire of suffering, in the consuming righteousness of the Divine Law.
3. Imparting the holiness to him who shall touch it. Healing virtue from Christ; sanctification from the cross.
4. The very vessels are sanctified. So the Spirit of Christ cleanses the world. The diffusion of the Christian doctrine and life lifts up all that belongs to human existence into a higher sphere. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain "And the Lord spake unto Moses, saying, Speak unto…
THE SANCTITY OF THE SIN OFFERING
Lev_6:24-30
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"And the Lord spake unto Moses, saying, Speak unto Aaron and to his sons, saying, This is the law of the sin offering: in the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy. The priest that offereth it for sin shall eat it: in a holy place shall it be eaten, in the court of the tent of meeting. Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in a holy place. But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen vessel, it shall be scoured, and rinsed in water. Every male among the priests shall eat thereof: it is most holy. And no sin offering, whereof any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten: it shall be burnt with fire."
Lev_6:24-30 we have a section which is supplemental to the law of the sin offering, in which, with some repetition of the laws previously given, are added certain special regulations, in fuller exposition of the peculiar sanctity attaching to this offering. As in the case of other offerings called "most holy," it is ordered that only the males among the priests shall eat of it; among whom, the officiating priest takes the precedence. Further, it is declared that everything that touches the offering shall be regarded as "holy," that is, as invested with the sanctity attaching to every person or thing specially devoted to the Lord.
Then by way of application of this principle to two of the most common cases in which it could apply, it is ordered, first (Lev_6:27), with regard to any garment which should be sprinkled with the blood, "thou shalt wash that whereon it was sprinkled in a holy place"; that so by no chance should the least of the blood which had been shed for the remission of sin, come into contact with anything unclean and unholy. And then, again, inasmuch as the flesh which should be eaten by the priest must needs be cooked, and the vessel used by this contact became holy, it is commanded (Lev_6:28) that, if a brazen vessel, "it shall be scoured" and "then rinsed with water"; that in no case should a vessel in which might remain the least of the sacrificial flesh, be used for any profane purpose, and so the holy flesh be defiled. And because when an (unglazed) earthen vessel was used, even such scouring and rinsing could not so cleanse it, but that something of the juices of the holy flesh should be absorbed into its substance, therefore, in order to preclude the possibility of its ever being used for any common purpose it is directed (Lev_6:28) that it shall be broken.
By such regulations as these, it is plain that even in those days of little light the thoughtful Israelite would be impressed with the feeling that in the expiation of sin he came into a peculiarly near and solemn relation to the holiness of God, even though he might not be able to formulate his thought more exactly. In modern times, however, strange to say, these very regulations with regard to the sin offering, when it has been taken as typical of Christ, have been used as an argument against the New Testament teaching as to the expiatory nature of His death as a true satisfaction to the holy justice of God for the sins of men. For it is argued, that if Christ was really, in a legal sense, regarded as a sinner, because standing in the sinners place, to receive in His person the wrath of God against the sinners sin, it could not have been ordered that the blood and the flesh of the typical offering should be thus regarded as of peculiar and preeminent holiness. Rather, we are told, should we, for example, have read in the ritual, "No one, and, least of all, the priests, shall eat of it; for it is most unclean." An extraordinary argument and conclusion! For surely it is an utter misapprehension both of the so-called "orthodox" view of the atonement, and of the New Testament teaching on the subject, to represent it as involving the suggestion that Christ, when for us "made sin," and suffering as our substitute, thereby must have been for the time Himself unclean. Surely, according to the constant use of the word, in imputation of sin, of any sin, to anyone, there is no conveyance of character; it is only implied that such person is, for whatsoever reason, justly or unjustly, treated as if he were guilty of that sin which is imputed to him. Imputing falsehood to a man who is truth itself, does not make him a liar, though it does involve treating him as if he were. Just so it is in this case.
There is, then, in these regulations which emphasise the peculiar holiness of the sin offering, nothing which is inconsistent with the strictest juridical view of the great atonement which in type it represented. On the contrary, one can hardly think of anything which should more effectively represent the great truth of the in comparable holiness of the victim of Calvary, than just this strenuous insistence that the blood and the flesh of the typical victim should be treated as of the most peculiar sanctity. If, when we see the victim of the sin offering slain and its blood presented before God, we behold a vivid representation of Christ, the Lamb of God, "made sin in our behalf"; so when, in these regulations, we see how the flesh and blood of the offered victim is treated as of the most preeminent sanctity, we are as impressively reminded how it is written {2Co_5:21} that it was "Him who knew no sin," that God "made to be sin on our behalf." Thus does the type, in order that nothing might be wanting in this law of the offering, insist in every possible way on the holiness of the great Victim who became the Antitype; and most of all in the sin offering, because in this, where, not consecration of the person or the works, or the impartation and fellowship of the life of Christ, but expiation, was the central idea of the sacrifice, there was a special need for emphasising, in an exceptional way, this thought; that the Victim who bore our sins, although visibly laden with the curse of God, was none the less all the time Himself "most holy"; so that in that unfathomable mystery of Calvary, never was He more truly and really the well-beloved Son of the Father than when He cried out in the extremity of His anguish as "made sin for us," "My God, My God, why hast Thou forsaken Me?"
How wonderfully adapted in all its details was this law of the sin offering, not only for the education of Israel, but, if we will meditate upon these things, also for our own! How the truths which underlie this law should humble us, even in proportion as they exalt to the uttermost the ineffable majesty of the holiness of God! And, if we will but yield to their teachings, how mightily should they constrain us, in grateful recognition of the love of the Holy One who was "made sin in our behalf," and of the love of the Father who sent Him for this end, to accept Him as our Sin offering, set forth in the consummation of the ages, "to put away sin by the sacrifice of Himself." No more are offered the sin offerings of the law of Moses:
"But Christ, the heavenly Lamb,
Takes all our sins away;
A sacrifice of nobler name,
And richer blood, than they."
If, then, the law of the Levitical sin offering abides in force no longer, this is not because God has changed, or because the truths which it set. forth concerning sin, and expiation, and pardon, are obsolete, but only because the great Sin offering which the ancient sacrifice typified, has now appeared. God hath "taken away the first, that He may establish the second". {Heb_10:9} We have thus to do with the same God as the Israelite. Now, as then, He takes account of all our sins, even of sins committed "unwittingly"; He reckons guilt with the same absolute impartiality and justice as then; He pardons sin, as then, only when the sinner who seeks pardon, presents a sin offering. But He has now Himself provided the Lamb for this offering, and now in infinite love invites us all, without distinction, with whatsoever sins we may be burdened, to make free use of the all-sufficient and most efficient blood of His well-beloved Son. Shall we risk neglecting this Divine provision, and undertake to deal with God by and by, in the great day of iudgment, on our own merits, without a sacrifice for sin? God forbid! Rather let us go on to say in the words of that old hymn:
"My faith would lay her hand
On that dear Head of Thine,
While like a penitent I stand,
And there confess my sin."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
Paul E. Kretzmann 1924 · Public Domain Of Sin-offerings.
Of Sin-offerings.
v. 24. And the Lord spake unto Moses, saying,
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v. 25. Speak unto Aaron and to his sons, saying, This is the law of the sin-offering: in the place where the burnt offering is killed, on the north side of the altar, in the court of the Tabernacle, shall the sin-offering be killed before the Lord; it is most holy, set apart for the Lord.
v. 26. The priest that offereth it for sin shall eat it, that is, all but the fat of the abdominal cavity and the kidneys, unless it was specifically ordered that the entire animal had to he burned outside the camp; in the Holy Place shall it be eaten, in the court of the Tabernacle of the Congregation.
v. 27. Whatsoever shall touch the flesh thereof shall be holy (Cf v. 18);and when there is sprinkled of the blood thereof upon any garment, thou shalt wash that whereon it was sprinkled in the Holy Place. So strict was the Law in this case that the priest had to have the dress of the worshiper washed before he left the court of the Sanctuary, in case any of the blood of the sacrificial animal was spattered on it. The entire animal with its blood belonged to the Lord, and not even a drop of the latter could he carried out of the Sanctuary on the garment of the worshiper.
v. 28. But the earthen vessel wherein it is sodden shall be broken, since the blood and the juices of the flesh would he absorbed by the unglazed material; and if it be sodden in a brazen pot, it shall be both scoured and rinsed in water, so that no particle of the sacrifice would cling to it.
v. 29. All the males among the priests shall eat thereof; it is most holy.
v. 30. And no sin-offering whereof any of the blood is brought in to the Tabernacle of the Congregation to reconcile withal in the Holy Place, as in the sin-offering for the priest and for the entire congregation, also on the Day of Atonement, Leviticus 4; Lev 16:27, shall be eaten; it shall be burnt in the fire. Also in this respect the sin-offering for the whole congregation was a type of Christ, who suffered for our sins without the gate, Heb 13:11-12.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Yahweh spoke to Moses again, saying, "Speak to Aaron…
Yahweh spoke to Moses again, saying, "Speak to Aaron and to his sons, saying, 'This is the law
This has a quotation within a quotation. A direct quotation can be stated as an indirect quotation. AT: "Yahweh spoke to Moses again and told him to speak to Aaron and his sons, saying, 'This is the law" (See:Quotes Within Quotes and Direct and Indirect Quotations)
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Speak to Aaron and to his sons
Yahweh is speaking to Aaron and his sons, but these regulations apply to all priest who perform these sacrifices. The full meaning of this statement can be made clear. (See: Assumed Knowledge and Implicit Information)
The sin offering must be killed at ... before Yahweh
It can be made explicit that this refers to the north side of the altar. See Leviticus 1:10-11. (See: Assumed Knowledge and Implicit Information)
The sin offering must be killed
This can be translated in active form. AT: "You must kill the sin offering" (See: Active or Passive)
where the burnt offering is killed
This can be stated in active form. AT: "where you kill the animal for the burnt offering" (See: Active or Passive)
before Yahweh
"to Yahweh"
It must be eaten
This can be stated in active form. AT: "He must eat it" (See: Active or Passive)
translationWords
Yahweh
Moses
Aaron
law, laws
sin offering
burnt offering
holy
priest
court
tent of meeting
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.