Leviticus 6:22
And the priest of his sons that is anointed in his stead shall offer it: it is a statute for ever to the LORD; it shall be wholly burnt.
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(22) And the priest of his sons.—That is, any one of his descendants who succeeds to the high priesthood is to do the same in all times to come, since it is a statute to last as long as the priesthood continues.

It shall be wholly burnt.—Unlike the ordinary meat offerings brought by the laity, which, with the exception of a handful, was the perquisite of the officiating priest (see Leviticus 2:2-3), the high priest could not eat of this mincha because he presented it himself, since it would be unseemly both to offer it to God and at the same time eat it himself. Nor was an ordinary priest allowed to eat it, because he was subordinate in rank to the officiating high priest.

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.It shall be wholly burnt - literally, "it shall ascend in fire as a whole burnt-offering." Le 6:21-30. The Law of the Sin Offering. No text from Poole on this verse. And the priest of his sons that is anointed in his stead shall offer it,.... The successor of the high priest:

it is a statute for ever unto the Lord; which he by an everlasting statute appointed to be offered to him by every high priest, until the Messiah should come:

it shall be wholly burnt; of a common meat offering only a handful was burnt, and the rest was the priest's; see Leviticus 6:15.

And the priest of his sons that is {i} anointed in his stead shall offer it: it is a statute for ever unto the LORD; it shall be wholly burnt.

(i) His son that shall succeed him.

22. the anointed priest that shall be in his stead] The successors of Aaron in the high priestly office are to be anointed. In the ceremonial of Leviticus 8:12 f. (Exodus 29:7 f.) Aaron only is anointed; ‘the high priest among his brethren’ is distinguished as the one ‘upon whose head the anointing oil is poured’ (Leviticus 21:10); ‘the anointed priest’ officiates in the first and second of the four Sin-Offerings prescribed in Leviticus 4:3-21 (Leviticus 6:3; Leviticus 6:16). Other passages (Exodus 28:41; Exodus 30:30; Exodus 40:15; Leviticus 7:36; Leviticus 10:7; Numbers 3:3) either contain instructions to anoint the sons of Aaron, as well as their father, or refer to them as anointed.The Law of the Meat-Offering. - The regulations in Leviticus 6:14, Leviticus 6:15, are merely a repetition of Leviticus 2:2 and Leviticus 2:3; but in Leviticus 6:16-18 the new instructions are introduced with regard to what was left and had not been burned upon the altar. The priests were to eat this as unleavened, i.e., to bake it without leaven, and to eat it in a holy place, viz., in the court of the tabernacle. תּאכל מצות in Leviticus 6:16 is explained by "it shall not be baken with leaven" in Leviticus 6:17. It was the priests' share of the firings of Jehovah (see Leviticus 1:9), and as such it was most holy (see Leviticus 2:3), like the sin-offering and trespass-offering (Leviticus 6:25, Leviticus 6:26; Leviticus 7:6), and only to be eaten by the male members of the families of the priests. This was to be maintained as a statute for ever (see at Leviticus 3:17). Every one that touches them (the most holy offerings) becomes holy." יקדּשׁ does not mean he shall be holy, or shall sanctify himself (lxx, Vulg., Luth., a Lap., etc.), nor he is consecrated to the sanctuary and is to perform service there (Theodor., Knobel, and others). In this provision, which was equally applicable to the sin-offering (Leviticus 6:27), to the altar of the burnt-offering (Exodus 29:37), and to the most holy vessels of the tabernacle (Exodus 30:29), the word is not to be interpreted by Numbers 17:2-3, or Deuteronomy 22:9, or by the expression "shall be holy" in Leviticus 27:10, Leviticus 27:21, and Numbers 18:10, but by Isaiah 65:5, "touch me not, for I am holy." The idea is this, every layman who touched these most holy things became holy through the contact, so that henceforth he had to guard against defilement in the same manner as the sanctified priests (Leviticus 21:1-8), though without sharing the priestly rights and prerogatives. This necessarily placed him in a position which would involve many inconveniences in connection with ordinary life.
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