Read-Post Through the Bible

[daniel1212av]

(Lev 2)  "And when any will offer a meat offering unto the LORD, his offering shall be of fine flour; and he shall pour oil upon it, and put frankincense thereon: {2} And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the LORD: {3} And the remnant of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire. {4} And if thou bring an oblation of a meat offering baken in the oven, it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil. {5} And if thy oblation be a meat offering baken in a pan, it shall be of fine flour unleavened, mingled with oil. {6} Thou shalt part it in pieces, and pour oil thereon: it is a meat offering. {7} And if thy oblation be a meat offering baken in the fryingpan, it shall be made of fine flour with oil. {8} And thou shalt bring the meat offering that is made of these things unto the LORD: and when it is presented unto the priest, he shall bring it unto the altar. {9} And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the LORD. {10} And that which is left of the meat offering shall be Aaron's and his sons': it is a thing most holy of the offerings of the LORD made by fire. {11} No meat offering, which ye shall bring unto the LORD, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the LORD made by fire. {12} As for the oblation of the firstfruits, ye shall offer them unto the LORD: but they shall not be burnt on the altar for a sweet savour. {13} And every oblation of thy meat offering shalt thou season with salt; neither shalt thou suffer the salt of the covenant of thy God to be lacking from thy meat offering: with all thine offerings thou shalt offer salt. {14} And if thou offer a meat offering of thy firstfruits unto the LORD, thou shalt offer for the meat offering of thy firstfruits green ears of corn dried by the fire, even corn beaten out of full ears. {15} And thou shalt put oil upon it, and lay frankincense thereon: it is a meat offering. {16} And the priest shall burn the memorial of it, part of the beaten corn thereof, and part of the oil thereof, with all the frankincense thereof: it is an offering made by fire unto the LORD."

[daniel1212av]

Leviticus 2 -
In this chapter we have the law concerning the meat-offering.  I. The matter of it; whether of raw flour with oil and incense (Lev_2:1), or baked in the oven (Lev_2:4), or upon a plate (Lev_2:5, Lev_2:6), or in a frying pan (Lev_2:7).  II. The management of it, of the flour (Lev_2:2, Lev_2:3), of the cakes (Lev_2:8-10).  III. Some particular rules concerning it, That leaven and honey must never be admitted (Lev_2:11, Lev_2:12), and salt never omitted in the meat-offering (Lev_2:13).  IV. The law concerning the offering of firstfruits in the ear (Lev_2:14, etc.).

Lev 2:1-11 -
Meat-offerings may typify Christ, as presented to God for us, and as being the Bread of life to our souls; but they rather seem to denote our obligation to God for the blessings of providence, and those good works which are acceptable to God. The term “meat” was, and still is, properly given to any kind of provision, and the greater part of this offering was to be eaten for food, not burned. These meat-offerings are mentioned after the burnt-offerings: without an interest in the sacrifice of Christ, and devotedness of heart to God, such services cannot be accepted. Leaven is the emblem of pride, malice, and hypocrisy, and honey of sensual pleasure. The former are directly opposed to the graces of humility, love, and sincerity, which God approves; the latter takes men from the exercises of devotion, and the practice of good works. Christ, in his character and sacrifice, was wholly free from the things denoted by leaven; and his suffering life and agonizing death were the very opposites to worldly pleasure. His people are called to follow, and to be like him.

Lev 2:2 -
His handful of the flour - This was for a memorial, to put God in mind of his covenant with their fathers, and to recall to their mind his gracious conduct towards them and their ancestors. Mr. Ainsworth properly remarks, “that there was neither oil nor incense offered with the sin and jealousy offerings; because they were no offerings of memorial, but such as brought iniquities to remembrance, which were neither gracious nor sweet-smelling before the Lord.” Num_5:15; Lev_5:11. In this case a handful only was burnt, the rest was reserved for the priest’s use; but all the frankincense was burnt, because from it the priest could derive no advantage. – Clarke

Lev 2:3 - the remnant of the meat offering shall be Aaron's and his sons'--The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things." – JFB

Lev 2:4-10 -
The four kinds of bread and the three cooking utensils which are mentioned in this section were probably such as were in common use in the daily life of the Israelites; and there appears no reason to doubt that they were such as are still used in the East. The variety of the offerings was most likely permitted to suit the different circumstances of the worshippers.

Lev_2:4
Oven - This was probably a portable vessel of earthenware; in shape a cone about 3 ft. 6 in. high, and 1 ft. 6 in. in diameter. Similar jars are now used for the same purpose by the Arabs. After the vessel has been thoroughly heated by a fire lighted in the inside, the cakes are placed within it, and the top is covered up until they are sufficiently baked. Meantime the outside of the vessel is turned to account. Dough rolled out very thin is spread over it, and a sort of wafer is produced considerably thinner than a Scotch oat-cake.

Lev_2:5
A pan - Rather, as in the margin, a flat plate. It was probably of earthenware, like the oven.

Lev_2:6
Part it in pieces - Break, not cut. The Bedouins are in the habit of breaking up their cakes when warm and mixing the fragments with butter when that luxury can be obtained.

Lev_2:7
Fryingpan - Rather, pan, commonly used for boiling. It is possible that the cakes here spoken of were boiled in oil. The “pan” and the “frying pan” Lev_2:5, Lev_2:7 may have been the common cooking implements of the poorest of the people. – Barnes

Lev 2:11 - ye shall burn no leaven, nor any honey, in any offering of the Lord--Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.

Lev 2:12 - the oblation of the first-fruits--voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (Lev_23:17; Num_15:20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.– JFB

Lev 2:13 -
With all thine offerings thou shalt offer salt - Not only every מנחה  mînchāh, but every animal offering was to be accompanied by salt. It was the one symbol which was never absent from the altar of burnt-offering, showing the imperishablness of the love of Yahweh for His people. In its unalterable nature, it is the contrary of leaven (yeast). The Arabs are said to retain in common use the expression, “a covenant of salt;” and the respect they pay to bread and salt in their rites of hospitality is well known.  – Barnes

Lev 2:14 - a meat offering of thy first-fruits--From the mention of "green ears," this seems to have been a voluntary offering before the harvest--the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions. – JFB

Lev 2:12-16 -
Salt is required in all the offerings. God hereby intimates to them that their sacrifices, in themselves, were unsavoury. All religious services must be seasoned with grace. Christianity is the salt of the earth. Directions are given about offering their first-fruits at harvest. If a man, with a thankful sense of God's goodness in giving him a plentiful crop, was disposed to present an offering to God, let him bring the first ripe and full ears. Whatever was brought to God must be the best in its kind, though it were but green ears of corn. Oil and frankincense must be put upon it. Wisdom and humility soften and sweeten the spirits and services of young people, and their green ears of corn shall be acceptable. God takes delight in the first ripe fruits of the Spirit, and the expressions of early piety and devotion. Holy love to God is the fire by which all our offerings must be made. The frankincense denotes the mediation and intercession of Christ, by which our services are accepted. Blessed be God that we have the substance, of which these observances were but shadows. There is that excellency in Christ, and in his work as Mediator, which no types and shadows can fully represent. And our dependence thereon must be so entire, that we must never lose sight of it in any thing we do, if we would be accepted of God. – MHCC

[daniel1212av]

(Lev 3)  "And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD. {2} And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron's sons the priests shall sprinkle the blood upon the altar round about. {3} And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, {4} And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. {5} And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the LORD. {6} And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish. {7} If he offer a lamb for his offering, then shall he offer it before the LORD. {8} And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron's sons shall sprinkle the blood thereof round about upon the altar. {9} And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat thereof, and the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that is upon the inwards, {10} And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. {11} And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD. {12} And if his offering be a goat, then he shall offer it before the LORD. {13} And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. {14} And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, {15} And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. {16} And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S. {17} It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood."

[daniel1212av]

Lev 3:1-5 -
The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock. – MHCC

Lev 3:1-5 -
The Peace-Offerings. - The third kind of sacrifice is called שׁלמים זבח, commonly rendered thank-offering, but more correctly a saving-offering (Heilsopfer: Angl. peace-offering). Besides this fuller form, which is the one most commonly employed in Leviticus, we meet with the abbreviated forms זבחים and שׁלמים: e.g., זבח in Lev_7:16-17; Lev_23:37, more especially in combination with עלה, Lev_17:8 cf. Exo_10:25; Exo_18:12; Num_15:3, Num_15:5; Deu_12:27; Jos_22:27; 1Sa_6:15; 1Sa_15:22; 2Ki_5:17; 2Ki_10:24; Isa_56:7; Jer_6:20; Jer_7:21; Jer_17:26, etc., - and שׁלמים in Lev_9:22; Exo_20:24; Exo_32:6; Deu_27:7; Jos_8:31; Jdg_20:26; Jdg_21:4; 1Sa_13:9; 2Sa_6:17-18; 2Sa_24:25; 1Ki_3:15, etc. זבח is derived from זבח, which is not applied to slaughtering generally (שׁחט), but, with the exception of Deu_12:15, where the use of זבח for slaughtering is occasioned by the retrospective reference to Lev_17:3-4, is always used for slaying as a sacrifice, or sacrificing; and even in 1Sa_28:24; Eze_34:3 and Eze_39:17, it is only used in a figurative sense. The real meaning, therefore, is sacrificial slaughtering, or slaughtered sacrifice. It is sometimes used in a wider sense, and applied to every kind of bleeding sacrifice (1Sa_1:21; 1Sa_2:19), especially in connection with minchah (1Sa_2:29; Psa_40:7; Isa_19:21; Dan_9:27, etc.); but it is mostly used in a more restricted sense, and applied to the peace-offerings, or slain offerings, which culminated in a sacrificial meal, as distinguished from the burnt and sin-offerings, in which case it is synonymous with שׁלמים or שׁלמים זבח. The word shelamim, the singular of which (Shelem) is only met with in Amo_5:22, is applied exclusively to these sacrifices, and is derived from שׁלם to be whole, uninjured. It does not mean “compensation or restitution,” for which we find the nouns שׁלּם (Deu_32:35), שׁלּוּם (Hos_9:7), and שׁלּוּמה (Psa_91:, formed from the Piel שׁלּם, but integritas completa, pacifica, beata, answering to the Sept. rendering σωτήριον. The plural denotes the entire round of blessings and powers, by which the salvation or integrity of man in his relation to God is established and secured. The object of the shelamim was invariably salvation: sometimes they were offered as an embodiment of thanksgiving for salvation already received, sometimes as a prayer for the salvation desired; so that they embraced both supplicatory offerings and thank-offerings, and were offered even in times of misfortune, or on the day on which supplication was offered for the help of God (Jdg_20:26; Jdg_21:4; 1Sa_13:9; 2Sa_24:25).

Lev 3:1 -
The peace-offering (like the burnt-offering, Lev_1:3, and the Minchah, Lev_2:1) is here spoken of as if it was familiarly known before the giving of the Law. “Peace-offering” seems preferable to “thank-offering,” which occurs in several places in the margin of our Bible. “thank-offering” appears to be the right name for a subordinate class of peace-offering. – Barnes

Lev 3:2 -
Lay his hand upon the head of his offering - See this rite explained in Exo_29:10 (note), and Lev_1:4 (note). “As the burnt-offering, (Leviticus 1).,” says Mr. Ainsworth, “figured our reconciliation to God by the death of Christ, and the meat-offering, (Leviticus 2)., our sanctification in him before God, so this peace-offering signified both Christ’s oblation of himself whereby he became our peace and salvation, (Eph_2:14-16; Act_13:47; Heb_5:9; Heb_9:28), and our oblation of praise, thanksgiving, and prayer unto God.” – Clarke

Lev 3:3 - he shall offer of the sacrifice of the peace offering--The peace offering differed from the oblations formerly mentioned in this respect: while the burnt offering was wholly consumed on the altar, and the freewill offering was partly consumed and partly assigned to the priests; in this offering the fat alone was burnt; only a small part was allotted to the priests while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests, and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on Lev_19:5-8; Lev_22:21).  – JFB

Lev 3:5 -
Upon the burnt sacrifice - Upon the ashes of the continual burnt-offering Exo_29:38, in accordance with Lev_6:12. – Barnes

Lev 3:4-11 - the two kidneys . . . of the flock . . . the whole rump--There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [PAXTON]. – JFB

Lev 3:12 -
See Lev_1:10 note. Birds were not accepted as peace-offerings, most probably because they were, by themselves, insufficient to make up a sacrificial meal. – Barnes 

[daniel1212av]

Lev 3:6-17 -
Directions are here given concerning the peace-offering, if it was a sheep or a goat. Turtle-doves or young pigeons, which might be brought for whole burnt offerings, were not allowed for peace-offerings, because they have no fat considerable enough to be burnt upon the altar; and they would be next to nothing if they were to be divided according to the law of the peace-offerings. The laws concerning a lamb or goat offered for a peace offering are much the same with those concerning a bullock, and little now occurs here; but, 1. The rump of the mutton was to be burnt with the fat of the inwards upon the altar, the whole rump (Lev_3:9), because in those countries it was very fat and large. Some observe from this that, be a thing ever so contemptible, God can make it honourable, by applying it to his service. Thus God is said to give more abundant honour to that part which lacked, 1Co_12:23, 1Co_12:24. 2. That which was burnt upon the altar is called the food of the offering, Lev_3:11, Lev_3:16. It fed the holy fire; it was acceptable to God as our food is to us; and since in the tabernacle God did, as it were, keep house among them, by the offerings on the altar he kept a good table, as Solomon in his court, 1Ki_4:22, etc. 3. Here is a general rule laid down, that all the fat is the Lord's (Lev_3:16), and a law made thereupon, that they should eat neither fat nor blood, no, not in their private houses, Lev_3:17. (1.) As for the fat, it is not meant of that which is interlarded with the meat (that they might eat, Neh_8:10), but the fat of the inwards, the suet, which was always God's part out of the sacrificed beasts; and therefore they must not eat of it, no, not out of the beasts that they killed for their common use. Thus would God preserve the honour of that which was sacred to himself. They must not only not feed upon that fat which was to be the food of the altar, but not upon any like it, lest the table of the Lord (as the altar is called), if something were not reserved peculiar to it, should become contemptible, and the fruit thereof, even its meat, contemptible, Mal_1:7, Mal_1:12. (2.) The blood was universally forbidden likewise, for the same reason that the fat was, because it was God's part of every sacrifice. The heathen drank the blood of their sacrifices; hence we read of their drink-offerings of blood, Psa_16:4. But God would not permit the blood, that made atonement, to be used as a common thing (Heb_10:29), nor will he allow us, though we have the comfort of the atonement made, to assume to ourselves any share in the honour of making it. He that glories, let him glory in the Lord, and to his praise let all the blood be poured out. – Henry


Lev 3:14-15 - And he shall offer thereof his offering,.... The same rules are laid down about taking the fat off of several parts as in the sacrifice of the bullock; but nothing is said of the fat of the rump and tail, as is said of the lamb.

Lev 3:16 - And the priest shall burn them upon the altar,.... Which shows that not the fat only, but the inwards and the kidneys, were burnt also; so Maimonides says (l), that the priest salted the parts, and burned them upon the altar; and the priests might not have the breast and shoulder (which were what belonged to them) until the parts were burnt:

it is the food of the offering made by fire; which the Lord ate of, or accepted of:

for a sweet savour; as a type of the sweet smelling sacrifice of Christ, with which he is well pleased:

all the fat is the Lord's; that is, all that was upon the parts mentioned in the several sacrifices of peace offerings, which was to be taken off and burnt: though the Jewish writers understand it of all fat in general, and so interpret the law that follows.
(l)Ut supra, (Maaseh Hakorbanot) c. 9. sect. 11. – Gill

Lev 3:17 - ye eat neither fat nor blood--The details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was intermixed with them, might be used. The prohibition of blood rested on a different foundation, being intended to preserve their reverence for the Messiah, who was to shed His blood as an stoning sacrifice for the sins of the world [BROWN].  – JFB 

[daniel1212av]

(Lev 4)  "And the LORD spake unto Moses, saying, {2} Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: {3} If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. {4} And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and kill the bullock before the LORD. {5} And the priest that is anointed shall take of the bullock's blood, and bring it to the tabernacle of the congregation: {6} And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the veil of the sanctuary. {7} And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. {8} And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards, {9} And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away, {10} As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering. {11} And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, {12} Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt. {13} And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty; {14} When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation. {15} And the elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD. {16} And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation: {17} And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the veil. {18} And he shall put some of the blood upon the horns of the altar which is before the LORD, that is in the tabernacle of the congregation, and shall pour out all the blood at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. {19} And he shall take all his fat from him, and burn it upon the altar. {20} And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them. {21} And he shall carry forth the bullock without the camp, and burn him as he burned the first bullock: it is a sin offering for the congregation. {22} When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty; {23} Or if his sin, wherein he hath sinned, come to his knowledge; he shall bring his offering, a kid of the goats, a male without blemish: {24} And he shall lay his hand upon the head of the goat, and kill it in the place where they kill the burnt offering before the LORD: it is a sin offering. {25} And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out his blood at the bottom of the altar of burnt offering. {26} And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make an atonement for him as concerning his sin, and it shall be forgiven him. {27} And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty; {28} Or if his sin, which he hath sinned, come to his knowledge: then he shall bring his offering, a kid of the goats, a female without blemish, for his sin which he hath sinned. {29} And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering. {30} And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar. {31} And he shall take away all the fat thereof, as the fat is taken away from off the sacrifice of peace offerings; and the priest shall burn it upon the altar for a sweet savour unto the LORD; and the priest shall make an atonement for him, and it shall be forgiven him. {32} And if he bring a lamb for a sin offering, he shall bring it a female without blemish. {33} And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering. {34} And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar: {35} And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him."

[daniel1212av]

Leviticus 4 -
This chapter is concerning the sin-offering, which was properly intended to make atonement for a sin committed through ignorance,  I. By the priest himself (Lev_4:1-12). Or,  II. By the whole congregation (Lev_4:13-21). Or,  III. By a ruler (Lev_4:22-26). Or,  IV. By a private person (Lev_4:27, etc.). – MHCC

Lev 4:1-12 -
The laws contained in the first three chapters seem to have been delivered to Moses at one time. Here begin the statutes of another session, another day. From the throne of glory between the cherubim God delivered these orders. And he enters now upon a subject more strictly new than those before. Burnt-offerings, meat-offerings, and peace-offerings, it should seem, had been offered before the giving of the law upon mount Sinai; those sacrifices the patriarchs had not been altogether unacquainted with (Gen_8:20; Exo_20:24), and in them they had respect to sin, to make atonement for it, Job_1:5. But the law being now added because of transgressions (Gal_3:19), and having entered, that eventually the offence might abound (Rom_5:20), they were put into a way of making atonement for sin more particularly by sacrifice, which was (more than any of the ceremonial institutions) a shadow of good things to come, but the substance is Christ, and that one offering of himself by which he put away sin and perfected for ever those who are sanctified.
I. The general case supposed we have, Lev_4:2. Here observe, 1. Concerning sin in general, that it is described to be against any of the commandments of the Lord; for sin is the transgression of the law, the divine law. The wits or wills of men, their inventions or their injunctions, cannot make that to be sin which the law of God has not made to be so. It is said likewise, if a soul sin, for it is not sin if it be not some way or other the soul's act; hence it is called the sin of the soul (Mic_6:7), and it is the soul that is injured by it, Pro_8:36. 2. Concerning the sins for which those offerings were appointed. (1.) They are supposed to be overt acts; for, had they been required to bring a sacrifice for every sinful thought or word, the task had been endless. Atonement was made for those in the gross, on the day of expiation, once a year; but these are said to be done against the commandments. (2.) They are supposed to be sins of commission, things which ought not to be done. Omissions are sins, and must come into judgment; but what had been omitted at one time might be done at another, and so to obey was better than sacrifice: but a commission was past recall. (3.) They are supposed to be sins committed through ignorance. If they were done presumptuously, and with an avowed contempt of the law and the Law-maker, the offender was to be cut off, and there remained no sacrifice for the sin, Heb_10:26, Heb_10:27; Num_15:30. But if the offender were either ignorant of the law, as in divers instances we may suppose many were (so numerous and various were the prohibitions), or were surprised into the sin unawares, the circumstances being such as made it evident that his resolution against the sin was sincere, but that he was overtaken in it, as the expression is (Gal_6:1), in this case relief was provided by the remedial law of the sin-offering. And the Jews say, “Those crimes only were to be expiated by sacrifice, if committed ignorantly, for which the criminal was to have been cut off if they had been committed presumptuously.”

II. The law begins with the case of the anointed priest, that is, the high priest, provided he should sin through ignorance; for the law made men priests who had infirmity. Though his ignorance was of all others least excusable, yet he was allowed to bring his offering. His office did not so far excuse his offence as that it should be forgiven him without a sacrifice; yet it did not so far aggravate it but that it should be forgiven him when he did bring his sacrifice. If he sin according to the sin of the people (so the case is put, Lev_4:3), which supposes him in this matter to stand upon the level with other Israelites, and to have no benefit of his clergy at all. Now the law concerning the sin-offering for the high priest is, 1. That he must bring a bullock without blemish for a sin-offering (Lev_4:3), as valuable an offering as that for the whole congregation (Lev_4:14); whereas for any other ruler, or a common person, a kid of the goats should serve, Lev_4:23, Lev_4:28. This intimated the greatness of the guilt connected with the sin of a high priest. The eminency of his station, and his relation both to God and to the people, greatly aggravated his offences; see Rom_2:21. 2. The hand of the offerer must be laid upon the head of the offering (Lev_4:4), with a solemn penitent confession of the sin he had committed, putting it upon the head of the sin-offering, Lev_16:21. No remission without confession, Psa_32:5; Pro_28:13. It signified also a confidence in this instituted way of expiating guilt, as a figure of something better yet to come, which they could not stedfastly discern. He that laid his hand on the head of the beast thereby owned that he deserved to die himself, and that it was God's great mercy that he would please to accept the offering of this beast to die for him. The Jewish writers themselves say that neither the sin-offering nor the trespass-offering made atonement, except for those that repented and believed in their atonement. 3. The bullock must be killed, and a great deal of solemnity there must be in disposing of the blood; for it was the blood that made atonement, and without shedding of blood there was no remission, Lev_4:5-7. Some of the blood of the high-priest's sin-offering was to be sprinkled seven times before the veil, with an eye towards the mercy-seat, though it was veiled: some of it was to be put upon the horns of the golden altar, because at that altar the priest himself ministered; and thus was signified the putting away of that pollution which from his sins did cleave to his services. It likewise serves to illustrate the influence which Christ's satisfaction has upon the prevalency of his intercession. The blood of his sacrifice is put upon the altar of his incense and sprinkled before the Lord. When this was done the remainder of the blood was poured at the foot of the brazen altar. By this rite, the sinner acknowledged that he deserved to have his blood thus poured out like water. It likewise signified the pouring out of the soul before God in true repentance, and typified our Saviour's pouring out his soul unto death. 4. The fat of the inwards was to be burnt upon the altar of burnt-offering, Lev_4:8-10. By this the intention of the offering and of the atonement made by it was directed to the glory of God, who, having been dishonoured by the sin, was thus honoured by the sacrifice. It signified the sharp sufferings of our Lord Jesus, when he was made sin (that is, a sin-offering) for us, especially the sorrows of his soul and his inward agonies. It likewise teaches us, in conformity to the death of Christ, to crucify the flesh. 5. The head and body of the beast, skin and all, were to be carried without the camp, to a certain place appointed for that purpose, and there burnt to ashes, Lev_4:11, Lev_4:12. This was very significant, (1.) Of the duty of repentance, which is the putting away of sin as a detestable thing, which our soul hates. True penitents say to their idols, “Get you hence; what have we to do any more with idols?” The sin-offering is called sin. What they did to that we must do to our sins; the body of sin must be destroyed, Rom_6:6. (2.) Of the privilege of remission. When God pardons sin he quite abolishes it, casts it behind his back. The iniquity of Judah shall be sought for and not found. The apostle takes particular notice of this ceremony, and applies it to Christ (Heb_13:11-13), who suffered without the gate, in the place of a skull, where the ashes of dead men, as those of the altar, were poured out. – Henry

Lev 4:13-21 - if the whole congregation of Israel sin through ignorance--In consequence of some culpable neglect or misapprehension of the law, the people might contract national guilt, and then national expiation was necessary. The same sacrifice was to be offered as in the former case, but with this difference in the ceremonial, that the elders or heads of the tribes, as representing the people and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood into the holy place, where, after dipping his finger in it seven times, he sprinkled the drops seven times before the veil. This done, he returned to the court of the priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was offered on the altar; for the carcass, with its appurtenances and offals, was carried without the camp, into the place where the ashes were deposited, and there consumed with fire. – JFB

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Lev 4:13-21 -
This is the law for expiating the guilt of a national sin, by a sin offering. If the leaders of the people, through mistake concerning the law, caused them to err, when the mistake was discovered an offering must be brought, that wrath might not come upon the whole congregation. Observe, 1. It is possible that the church may err, and that her guides may mislead her. It is here supposed that the whole congregation may sin, and sin through ignorance. God will always have a church on earth; but he never said it should be infallible, or perfectly pure from corruption on this side heaven. 2. When a sacrifice was to be offered for the whole congregation, the elders were to lay their hands upon the head of it (three of them at least), as representatives of the people and agents for them. The sin we suppose to have been some common custom, taken up and used by the generality of the people, upon presumption of its being lawful, which afterwards, upon search, appeared to be otherwise. In this case the commonness of the usage received perhaps by tradition from their fathers, and the vulgar opinion of its being lawful, would not so far excuse them from sin but that they must bring a sacrifice to make atonement for it. There are many bad customs and forms of speech which are thought to have no harm in them, and yet may bring guilt and wrath upon a land, which therefore it concerns the elders both to reform and to intercede with God for the pardon of, Joe_2:16. 3. The blood of this sin-offering, as of the former, was to be sprinkled seven times before the Lord, Lev_4:17. It was not to be poured out there, but sprinkled only; for the cleansing virtue of the blood of Christ was then and still is sufficiently signified and represented by sprinkling, Isa_52:15. It was to be sprinkled seven times. Seven is a number of perfection, because when God had made the world in six days he rested the seventh; so this signified the perfect satisfaction Christ made, and the complete cleansing of the souls of the faithful by it; see Heb_10:14. The blood was likewise to be put upon the horns of the incense-altar, to which there seems to be an allusion in Jer_17:1, where the sin of Judah is said to be graven upon the horns of their altars. If they did not forsake their sins, the putting of the blood of their sin-offerings upon the horns of their altars, instead of taking away their guilt, did but bind it on the faster, perpetuated the remembrance of it, and remained a witness against them. It is likewise alluded to in Rev_9:13, where a voice is heard from the four horns of the golden altar; that is, an answer of peace is given to the prayers of the saints, which are acceptable and prevalent only by virtue of the blood of the sin-offering put upon the horns of that altar; compare Rev_8:3. 4. When the offering is completed, it is said, atonement is made, and the sin shall be forgiven, Lev_4:20. The promise of remission is founded upon the atonement. It is spoken here of the forgiveness of the sin of the whole congregation, that is, the turning away of those national judgments which the sin deserved. Note, The saving of churches and kingdoms from ruin is owing to the satisfaction and mediation of Christ. – Henry

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(Lev 5)  "And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity. {2} Or if a soul touch any unclean thing, whether it be a carcase of an unclean beast, or a carcase of unclean cattle, or the carcase of unclean creeping things, and if it be hidden from him; he also shall be unclean, and guilty. {3} Or if he touch the uncleanness of man, whatsoever uncleanness it be that a man shall be defiled withal, and it be hid from him; when he knoweth of it, then he shall be guilty. {4} Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. {5} And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing: {6} And he shall bring his trespass offering unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin. {7} And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the LORD; one for a sin offering, and the other for a burnt offering. {8} And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: {9} And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. {10} And he shall offer the second for a burnt offering, according to the manner: and the priest shall make an atonement for him for his sin which he hath sinned, and it shall be forgiven him. {11} But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin offering; he shall put no oil upon it, neither shall he put any frankincense thereon: for it is a sin offering. {12} Then shall he bring it to the priest, and the priest shall take his handful of it, even a memorial thereof, and burn it on the altar, according to the offerings made by fire unto the LORD: it is a sin offering. {13} And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering. {14} And the LORD spake unto Moses, saying, {15} If a soul commit a trespass, and sin through ignorance, in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering: {16} And he shall make amends for the harm that he hath done in the holy thing, and shall add the fifth part thereto, and give it unto the priest: and the priest shall make an atonement for him with the ram of the trespass offering, and it shall be forgiven him. {17} And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist it not, yet is he guilty, and shall bear his iniquity. {18} And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his ignorance wherein he erred and wist it not, and it shall be forgiven him. {19} It is a trespass offering: he hath certainly trespassed against the LORD."
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Leviticus 5 -
This chapter, and part of the next, concern the trespass-offering. The difference between this and the sin-offering lay not so much in the sacrifices themselves, and the management of them, as in the occasions of the offering of them. They were both intended to make atonement for sin; but the former was more general, this applied to some particular instances. Observe what is here said,  I. Concerning the trespass. If a man sin,  1. In concealing his knowledge, when he is adjured (Lev_5:1).  2. In touching an unclean thing (Lev_5:2, Lev_5:3).  3. In swearing (Lev_5:4).  4. In embezzling the holy things (Lev_5:14-16).  5. In any sin of infirmity (Lev_5:17-19). Some other cases there are, in which these offerings were to be offered (Lev_6:2-4; Lev_14:12; Lev_19:21; Num_6:12).  II. Concerning the trespass-offerings,  1. Of the flock (Lev_5:5, Lev_5:6).  2. Of fowls (Lev_5:7-10).  3. Of flour (Lev_5:11-13; but chiefly a ram without blemish (Lev_5:15, etc.). – Henry

Lev 5:1-13 -
Special occasions are mentioned on which sin-offerings are to be made with a particular confession of the offence for which atonement is sought Lev_5:5.

Lev_5:1
Swearing - Adjuration. The case appears to be that of one who has been put upon his oath as a witness by a magistrate, and fails to utter all he has seen and heard (compare the marginal references. and Pro_29:24; Num_5:21).

Lev_5:2-3
Hid from him - Either through forgetfulness or indifference, so that purification had been neglected. In such a case there had been a guilty negligence, and a sin-offering was required. On the essential connection between impurity and the sin-offering, see Lev_12:1.

Lev_5:4
Pronouncing - Idly speaking Psa_106:33. The reference is to an oath to do something uttered in recklessness or passion and forgotten as soon as uttered.

Lev_5:6
His trespass offering - Rather, as his forfeit, that is, whatever is due for his offence. The term “trespass-offering” is out of place here, since it has become the current designation for a distinct kind of sin-offering mentioned in the next section (see Lev_5:14 note).
A lamb or a kid of the goats - A sheep Lev_4:32 or a shaggy she-goat Lev_4:23.

Lev_5:7-10
See Lev_1:14-16; Lev_12:8. In the larger offerings of the ox and the sheep, the fat which was burned upon the altar represented, like the burnt-offering, the dedication of the worshipper; in this case, the same meaning was conveyed by one of the birds being treated as a distinct burnt-offering.

Lev_5:7
A lamb - One of the flock, either a sheep or a goat.
For his trespass, which he hath committed - As his forfeit for the sin he hath committed.

Lev_5:11
tenth part of an ephah i. e. - “the tenth deal;” probably less than half a gallon. See Lev_19:36 note. This sin-offering of meal was distinguished from the ordinary מנחה  mînchāh Lev_2:1 by the absence of oil and frankincense. – Barnes

V. 10b: and the priest shall make an atonement for him, for his sin which he had sinned, and it shall be forgiven him; upon the atonement made; and so forgiveness of sin with God proceeds upon the atonement made by the blood of Christ, Heb_9:22. God never took one step towards it, without a regard to Christ the propitiation for sin; he promised it with a view to him; there is no instance of pardon under the Old Testament but in this way, and God always has respect to Christ in pardon, it is for his sake; and this way of forgiveness best provides for the glory of the divine perfections; there can be no better way, or infinite wisdom would have used it; there could be no other way, considering the council and covenant of peace; to pardon, without atonement and satisfaction, is not consistent with the purity, justice, and veracity of God; and to observe this great truth, the phrase is afterwards frequently repeated,

Lev 5:13 - And the priest shall make an atonement for him,.... By burning the handful of flour brought by him, as an emblem of the painful sufferings of Christ, whereby he made atonement for the sins of his people:

as touching his sin that he hath sinned in one of these; for whatsoever sin he had committed in any of the above cases, Lev_5:1,

and it shall be forgiven him; upon the foot of the atonement made; See Gill on Lev_5:10,

and the remnant shall be the priest's as a meat offering; the whole tenth part of an ephah of fine flour was the priest's, excepting the handful he took and burnt, just as in the case of a common meat offering, Lev_2:3. – Gill

Vs. 11-13: We may notice here that forgiveness seems to be obtained without the shedding of blood, but which is neither a contradiction to Heb. 9:22, nor a solitary ocurance. The LORD Jesus forgave sin without requiring an immediate atonement, but all such forgiveness was given under the rubric off the yearly atonement (Lv. 16:34). 

Lev 5:14-19 -
Hitherto in this chapter orders were given concerning those sacrifices that were both sin-offerings and trespass-offerings, for they go by both names, Lev_5:6. Here we have the law concerning those that were properly and peculiarly trespass-offerings, which were offered to atone for trespasses done against a neighbour, those sins we commonly call trespasses. Now injuries done to another may be either in holy things or in common things; of the former we have the law in these verses; of the latter in the beginning of the next chapter. If a man did harm (as it is Lev_5:16) in the holy things of the Lord, he thereby committed a trespass against the priests, the Lord's ministers, who were entrusted with the care of these holy things, and had the benefit of them. Now if a man did alienate or convert to his own use any thing that was dedicated to God, unwittingly, he was to bring this sacrifice; as suppose he had ignorantly made use of the tithes, or first-fruits, or first-born of his cattle, or (which, it should seem by Lev_22:14-16, is principally meant here) had eaten any of those parts of the sacrifices which were appropriated to the priests; this was a trespass. It is supposed to be done through mistake, or forgetfulness, for want either of care or zeal; for if it was done presumptuously, and in contempt of the law, the offender died without mercy, Heb_10:28. But in case of negligence and ignorance this sacrifice was appointed; and Moses is told, 1. What must be done in case the trespass appeared to be certain. The trespasser must bring an offering to the Lord, which, in all those that were purely trespass-offerings, must be a ram without blemish, “of the second year,” say the Jewish doctors. He must likewise make restitution to the priest, according to a just estimation of the thing which he had so alienated, adding a fifth part to it, that he might learn to take more heed next time of embezzling what was sacred to God, finding to his cost that there was nothing got by it, and that he paid dearly for his oversights. 2. What must be done in case it were doubtful whether he had trespassed or no; he had cause to suspect it, but he wist it not (Lev_5:17), that is, he was not very certain; in this case, because it is good to be sure, he must bring his trespass-offering, and the value of that which he feared he had embezzled, only he was not to add the fifth part to it. Now this was designed to show the very great evil there is in sacrilege. Achan, that was guilty of it presumptuously, died for it; so did Ananias and Sapphira. But this goes further to show the evil of it, that if a man had, through mere ignorance, and unwittingly, alienated the holy things, nay, if he did but suspect that he had done so, he must be at the expense, not only of a full restitution with interest, but of an offering, with the trouble of bringing it, and must take shame to himself, by making confession of it; so bad a thing is it to invade God's property, and so cautious should we be to abstain from all appearances of this evil. We are also taught here to be jealous over ourselves with a godly jealousy, to ask pardon for the sin, and make satisfaction for the wrong, which we do but suspect ourselves guilty of. In doubtful cases we should take and keep the safer side. – Henry

[daniel1212av]

(Lev 6)  "And the LORD spake unto Moses, saying, {2} If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour; {3} Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, sinning therein: {4} Then it shall be, because he hath sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he hath deceitfully gotten, or that which was delivered him to keep, or the lost thing which he found, {5} Or all that about which he hath sworn falsely; he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him to whom it appertaineth, in the day of his trespass offering. {6} And he shall bring his trespass offering unto the LORD, a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: {7} And the priest shall make an atonement for him before the LORD: and it shall be forgiven him for any thing of all that he hath done in trespassing therein. {8} And the LORD spake unto Moses, saying, {9} Command Aaron and his sons, saying, This is the law of the burnt offering: It is the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it. {10} And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the altar. {11} And he shall put off his garments, and put on other garments, and carry forth the ashes without the camp unto a clean place. {12} And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings. {13} The fire shall ever be burning upon the altar; it shall never go out. {14} And this is the law of the meat offering: the sons of Aaron shall offer it before the LORD, before the altar. {15} And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savour, even the memorial of it, unto the LORD. {16} And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it. {17} It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. {18} All the males among the children of Aaron shall eat of it. It shall be a statute for ever in your generations concerning the offerings of the LORD made by fire: every one that toucheth them shall be holy. {19} And the LORD spake unto Moses, saying, {20} This is the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering perpetual, half of it in the morning, and half thereof at night. {21} In a pan it shall be made with oil; and when it is baken, thou shalt bring it in: and the baken pieces of the meat offering shalt thou offer for a sweet savour unto the LORD. {22} And the priest of his sons that is anointed in his stead shall offer it: it is a statute for ever unto the LORD; it shall be wholly burnt. {23} For every meat offering for the priest shall be wholly burnt: it shall not be eaten. {24} And the LORD spake unto Moses, saying, {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 shall the sin offering be killed before the LORD: it is most holy. {26} The priest that offereth it for sin shall eat it: in the holy place shall it be eaten, in the court of the tabernacle of the congregation. {27} 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 the holy place. {28} But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brazen pot, it shall be both scoured, and rinsed in water. {29} All the males among the priests shall eat thereof: it is most holy. {30} And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire."

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Leviticus 6 -
Laws relative to detention of property entrusted to the care of another, to robbery, and deceit, Lev_6:1, Lev_6:2; finding of goods lost, keeping them from their owner, and swearing falsely, Lev_6:3. Such a person shall not only restore what he has thus unlawfully gotten, but shall add a fifth part of the value of the property besides, Lev_6:4, Lev_6:5; and bring a ram without blemish, for a trespass-offering to the Lord, Lev_6:6, Lev_6:7. Laws relative to the burnt-offering and the perpetual fire, Lev_6:8-13. Law of the meat-offering, and who may lawfully eat of it, Lev_6:14-18. Laws relative to the offerings of Aaron and his sons and their successors, on the day of their anointing, Lev_6:19-23. Laws relative to the sin-offering, and those who might eat of it, Lev_6:24-30. – Clarke

Leviticus 6 -
The first seven verses of this chapter might fitly have been added to the foregoing chapter, being a continuation of the law of the trespass-offering, and the putting of other cases in which it was to be offered; and with this end the instructions God gave concerning the several kinds of sacrifices that should be offered: and then at Lev_6:8 (which in the original begins a new section of the law) he comes to appoint the several rites and ceremonies concerning these sacrifices which had not been mentioned before.  I. The burnt-offering (Lev_6:8-13).  II. The meat-offering (Lev_6:11-18), particularly that at the consecration of the priest (Lev_6:19-23).  III. The sin-offering (Lev_6:24, etc.). – Henry

Lev 6:1-7 -
This is the latter part of the law of the trespass-offering: the former part, which concerned trespasses about holy things, we had in the close of the foregoing chapter; this concerns trespasses in common things. Observe here,
I. The trespass supposed, Lev_6:2, Lev_6:3. Though all the instances relate to our neighbour, yet it is called a trespass against the Lord, because, though the injury be done immediately to our neighbour, yet an affront is thereby given to his Maker and our Master. He that speaks evil of his brother is said to speak evil of the law, and consequently of the Law-maker, Jam_4:11. Though the person injured be ever so mean and despicable, and every way our inferior, yet the injury reflects upon that God who has made the command of loving our neighbour second to that of loving himself. The trespasses specified are, 1. Denying a trust: If a man lie unto his neighbour in that which was delivered him to keep, or, which is worse, which was lent him for his use. If we claim that as our own which is only borrowed, left in our custody, or committed to our care, this is a trespass against the Lord, who, for the benefit of human society, will have property and truth maintained. 2. Defrauding a partner: If a man lie in fellowship, claiming a sole interest in that wherein he has but a joint-interest. 3. Disowning a manifest wrong: If a man has the front to lie in a thing taken away by violence, which ordinarily cannot be hid. 4. Deceiving in commerce, or, as some think, by false accusation; if a man have deceitfully oppressed his neighbour, as some read it, either withholding what is due or extorting what is not. 5. Detaining what is found, and denying it (Lev_6:3); if a man have found that which was lost, he must not call it his own presently, but endeavour to find out the owner, to whom it must be returned; this is doing as we would be done by: but he that lies concerning it, that falsely says he knows nothing of it, especially if he back this lie with a false oath, trespasseth against the Lord, who to every thing that is said is a witness, but in an oath he is the party appealed to, and highly affronted when he is called to witness to a lie.
II. The trespass-offering appointed. 1. In the day of his trespass-offering he must make satisfaction to his brother. This must be first done if thy brother hath aught against thee: Because he hath sinned and is guilty, (Lev_6:4, Lev_6:5), that is, is convicted of his guilt by his own conscience, and is touched with remorse for it; seeing himself guilty before God, let him faithfully restore all that he has got by fraud or oppression, with a fifth part added, to make amends to the owner for the loss and trouble he had sustained in the mean time; let him account both for debt and damages. Note, Where wrong has been done restitution must be made; and till it is made to the utmost of our power, or an equivalent accepted by the person wronged, we cannot have the comfort of the forgiveness of the sin; for the keeping of what is unjustly got avows the taking, and both together make but one continued act of unrighteousness. To repent is to undo what we have done amiss, which (whatever we pretend) we cannot be said to do till we restore what has been got by it, as Zaccheus (Luk_19:, and make satisfaction for the wrong done. 2. He must then come and offer his gift, must bring his trespass-offering to the Lord whom he had offended; and the priest must make an atonement for him, Lev_6:6, Lev_6:7. This trespass-offering could not, of itself, make satisfaction for sin, nor reconciliation between God and the sinner, but as it signified the atonement that was to be made by our Lord Jesus, when he should make his soul an offering or sin, a trespass-offering; it is the same word that is here used, Isa_53:10. The trespasses here mentioned are trespasses still against the law of Christ, which insists as much upon justice and truth as ever the law of nature or the law of Moses did; and though now we may have them pardoned without a trespass-offering, yet not without true repentance, restitution, reformation, and a humble faith in the righteousness of Christ: and, if any make the more bold with these sins because they are not now put to the expense of a trespass-offering for them, they turn the grace of God into wantonness, and so bring upon themselves a swift destruction. The Lord is the avenger of all such, 1Th_4:6. – Henry

V. 9: The burnt offering may signify total death to self and surrender and consecration to the LORD, and such is not accomplished in a minute or two, but takes conviction, confession, conversion – or more thorough “conversion,” that of not only full repentance but a counting of the cost to follow Christ, who was “made perfect through sufferings (Heb. 2:10),  and full consecration to make God our all in all. In this i have not yet fully, nor consistently arrived.   

Lev 6:8-11 -
(Heb. vv. 1-6). The Law of the Burnt-Offering commences the series, and special reference is made to the daily burnt-offering (Exo_29:38-42).

Lev_6:8
“It, the burnt-offering, shall (burn) upon the hearth upon the altar the whole night till the morning, and the fire of the altar be kept burning with it.” The verb תּוּקד is wanting in the first clause, and only introduced in the second; but it belongs to the first clause as well. The pronoun הוא at the opening of the sentence cannot stand for the verb to be in the imperative. The passages, which Knobel adduces in support of this, are of a totally different kind. The instructions apply primarily to the burnt-offering, which was offered every evening, and furnished the basis for all the burnt-offerings (Exo_29:38-39; Num_33:3-4).

Lev_6:10-11
In the morning of every day the priest was to put on his linen dress (see Exo_28:42) and the white drawers, and lift off, i.e., clear away, the ashes to which the fire had consumed the burnt-offering upon the altar (אכל is construed with a double accusative, to consume the sacrifice to ashes), and pour them down beside the altar (see Lev_1:16). The ו in מדּו is not to be regarded as the old form of the connecting vowel, as in Gen_1:24 (Ewald, §211 b; see Ges. §90, 3b), but as the suffix, as in 2Sa_20:8, although the use of the suffix with the governing noun in the construct state can only be found in other cases in the poetical writings (cf. Ges. §121 b; Ewald, 291 b). He was then to take off his official dress, and having put on other (ordinary) clothes, to take away the ashes from the court, and carry them out of the camp to a clean place. The priest was only allowed to approach the altar in his official dress; but he could not go out of the camp with this. – K+D

Lev 6:8-13 -
The daily sacrifice of a lamb is chiefly referred to. The priest must take care of the fire upon the altar. The first fire upon the altar came from heaven, Lev_9:24; by keeping that up continually, all their sacrifices might be said to be consumed with the fire from heaven, in token of God's acceptance. Thus should the fire of our holy affections, the exercise of our faith and love, of prayer and praise, be without ceasing. – MHCC

V. 13: “The fire shall ever be burning upon the altar; it shall never go out.” This is one of the many perpetual ordinances that God has made literally impossible to keep as the temple was destroyed, and with it the genealogical records of the Aaronic priests. But "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven" (Mat 5:16). "Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent"  (Rev 2:5).

[daniel1212av]

Lev 6:13
II. The priest must take care of the fire upon the altar, that it be kept always burning. This is much insisted on here (Lev_6:9, Lev_6:12), and this express law is given: The fire shall ever be burning upon the altar, it shall never go out, Lev_6:13. We may suppose that no day passed without some extraordinary sacrifices, which were always offered between the morning and evening lamb; so that from morning to night the fire on the altar was kept up of course. But to preserve it all night unto the morning (Lev_6:9) required some care. Those that keep good houses never let their kitchen fire go out; therefore God would thus give an instance of his good house-keeping. The first fire upon the altar came from heaven (Lev_9:24), so that by keeping that up continually with a constant supply of fuel all their sacrifices throughout all their generations might be said to be consumed with that fire from heaven, in token of God's acceptance. If, through carelessness, they should ever let it go out, they could not expect to have it so kindled again. Accordingly the Jews tell us that the fire never did go out upon the altar, till the captivity in Babylon. This is referred to Isa_31:9, where God is said to have his fire in Zion, and his furnace in Jerusalem. By this law we are taught to keep up in our minds a constant disposition to all acts of piety and devotion, an habitual affection to divine things, so as to be always ready to every good word and work. We must not only not quench the Spirit, but we must stir up the gift that is in us. Though we be not always sacrificing, yet we must keep the fire of holy love always burning; and thus we must pray always.

Lev 6:14-23 -
The law of the burnt-offerings put upon the priests a great deal of care and work; the flesh was wholly burnt, and the priests had nothing but the skin. But most of the meat-offering was their own. It is God's will that his ministers should be provided with what is needful. – MHCC 

Lev 6:24-27 -
The Law of the Sin-Offering, which is introduced with a new introductory formula on account of the interpolation of Lev_6:19-23, gives more precise instructions, though chiefly with regard to the sin-offerings of the laity, first as to the place of slaughtering, as in Lev_4:24, and then as to the most holy character of the flesh and blood of the sacrifices. The flesh of these sin-offerings was to be eaten by the priest who officiated at a holy place, in the fore-court (see Lev_6:16). Whoever touched it became holy (see at Lev_6:18); and if any one sprinkled any of the blood upon his clothes, whatever the blood was sprinkled upon was to be washed in a holy place, in order that the most holy blood might not be carried out of the sanctuary into common life along with the sprinkled clothes, and thereby be profaned. The words “thou shalt wash” in Lev_6:20 are addressed to the priest. – K+D
Lev 6:25-28 - THE LAW OF THE SIN OFFERING. (Lev_6:21-30)

This is the law of the sin offering--It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the officiating priest. He and his family might feast upon it--only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family--and not even they, if under any ceremonial defilement. The flesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted [Exo_12:8-9]; and if an earthen vessel had been used, it being porous and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse--because the flesh of the sin offering having been boiled in them, those vessels were now too sacred for ordinary use. The design of all these minute ceremonies was to impress the minds, both of priests and people, with a sense of the evil nature of sin and the care they should take to prevent the least taint of its impurities clinging to them. – JFB

[daniel1212av]

(Lev 7)  "Likewise this is the law of the trespass offering: it is most holy. {2} In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar. {3} And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, {4} And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away: {5} And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering. {6} Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy. {7} As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it. {8} And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered. {9} And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest's that offereth it. {10} And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another. {11} And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD. {12} If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. {13} Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. {14} And of it he shall offer one out of the whole oblation for an heave offering unto the LORD, and it shall be the priest's that sprinkleth the blood of the peace offerings. {15} And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. {16} But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: {17} But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. {18} And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. {19} And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. {20} But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. {21} Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the LORD, even that soul shall be cut off from his people. {22} And the LORD spake unto Moses, saying, {23} Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat. {24} And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it. {25} For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people. {26} Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. {27} Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. {28} And the LORD spake unto Moses, saying, {29} Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings. {30} His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD. {31} And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. {32} And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. {33} He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. {34} For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel. {35} This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day when he presented them to minister unto the LORD in the priest's office; {36} Which the LORD commanded to be given them of the children of Israel, in the day that he anointed them, by a statute for ever throughout their generations. {37} This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings; {38} Which the LORD commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai."

[daniel1212av]

Leviticus 7 -
Here is,  I. The law of the trespass-offering (Lev_7:1-7), with some further directions concerning the burnt-offering and the meat-offering (Lev_7:8-10).  II. The law of the peace-offering. The eating of it (Lev_7:11-21), on which occasion the prohibition of eating fat or blood is repeated (Lev_7:22-27), and the priests' share of it (Lev_7:28-34).  III. The conclusion of those institutions (Lev_7:35, etc.). – Henry

Lev 7:1-10 -
The Law of the Trespass-Offering embraces first of all the regulations as to the ceremonial connected with the presentation.

Lev_7:2
The slaughtering and sprinkling of the blood were the same as in the case of the burnt-offering (Lev_1:5); and therefore, no doubt, the signification was the same.

Lev_7:3-7
The fat portions only were to be burned upon the altar, viz., the same as in the sin and peace-offerings (see Lev_4:8 and Lev_3:9); but the flesh was to be eaten by the priests, as in the sin-offering (Lev_6:22), inasmuch as there was the same law in this respect for both the sin-offering and trespass-offering; and these parts of the sacrificial service must therefore have had the same meaning, every trespass being a sin (see Lev_6:26). - Certain analogous instructions respecting the burnt-offering and meat-offering are appended in Lev_7:8-10 by way of supplement, as they ought properly to have been given in ch. 6, in the laws relating to the sacrifices in question.

Lev_7:8-10
In the case of the burnt-offering, the skin of the animal was to fall to the lot of the officiating priest, viz., as payment for his services. הכּהן is construed absolutely: “as for the priest, who offereth - the skin of the burnt-offering which he offereth shall belong to the priest” (for “to him”). This was probably the case also with the trespass-offerings and sin-offerings of the laity; whereas the skin of the peace-offerings belonged to the owner of the animal (see Mishnah, Sebach. 12, 3). - In Lev_7:9, Lev_7:10, the following law is laid down with reference to the meat-offering, that everything baked in the oven, and everything prepared in a pot or pan, was to belong to the priest, who burned a portion of it upon the altar; and that everything mixed with oil and everything dry was to belong to all the sons of Aaron, i.e., to all the priests, to one as much as another, so that they were all to receive an equal share. The reason for this distinction is not very clear. That all the meat-offerings described in ch. 2 should fall to the sons of Aaron (i.e., to the priests), with the exception of that portion which was burned upon the altar as an azcarah, followed from the fact that they were most holy (see at Lev_2:3). As the meat-offerings, which consisted of pastry, and were offered in the form of prepared food (Lev_7:9), are the same as those described in Lev_2:4-8, it is evident that by those mentioned in Lev_2:10 we are to understand the kinds described in Lev_2:1-3 and Lev_2:14-16, and by the “dry,” primarily the קלוּי אביב, which consisted of dried grains, to which oil was to be added (נתן Lev_2:15), though not poured upon it, as in the case of the offering of flour (Lev_2:1), and probably also in that of the sin-offerings and jealousy-offerings (Lev_5:11, and Num_5:15), which consisted simply of flour (without oil). The reason therefore why those which consisted of cake and pastry fell to the lot of the officiating priest, and those which consisted of flour mixed with oil, of dry corn, or of simple flour, were divided among all the priests, was probably simply this, that the former were for the most part offered only under special circumstances, and then merely in small quantities, whereas the latter were the ordinary forms in which the meat-offerings were presented, and amounted to more than the officiating priests could possibly consume, or dispose of by themselves. – K+D

Lev 7:11-34 -
All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions.
I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev_7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev_7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation. - Henry