Leviticus 6:28
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.
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EXPOSITORY (ENGLISH BIBLE)
(28) But the earthen vessel.—The earthen vessels need by the Hebrews were unglazed. The ordinary domestic vessels throughout the East are so to this day. From their porous character, therefore, they would absorb some of the fat juices of the flesh which was boiled in them for the priests to eat. And as the absorbed juices could not be washed out, the inexpensive earthenware was to be broken up. (See Leviticus 11:33; Leviticus 11:35). During the second Temple the fragments were carefully buried in the ground when there was a large accumulation of them.

And if it be sodden in a brasen pot.—Being a solid metal, no juices could sink into it, and any of the most holy flesh that might adhere to it could easily be removed by washing. During the second Temple the scouring was done with hot water, and the rinsing with cold.

Leviticus 6:28. The earthen vessel shall be broken — This relates, not to the consecrated vessels of the tabernacle, for none of these were of earth, Exodus 27:19; but to such vessels as were sometimes employed by private persons in dressing the meat of their sacrifices, whereof we have an example, 1 Samuel 2:13-14. These, after the flesh of the sacrifice had been boiled in them, were to be broken, in order that what retained the smallest tincture of the holy things might not be profaned by being afterward employed in common use. If it be sodden in a brazen pot, it shall be scoured — Vessels of brass, being more solid, and less apt to imbibe the moisture, might be thoroughly cleansed from all tincture of the sacrifice by washing and scouring, and therefore were not to be broken. Besides, being of considerable value, God would not have them destroyed unnecessarily.6:24-30 The blood of the sin-offering was to be washed out of the clothes on which it should happen to be sprinkled, which signified the regard we ought to have to the blood of Christ, not counting it a common thing. The vessel in which the flesh of the sin-offering was boiled must be broken, if it were an earthen one; but if a brazen one, well washed. This showed that the defilement was not wholly taken away by the offering; but the blood of Christ thoroughly cleanses from all sin. All these rules set forth the polluting nature of sin, and the removal of guilt from the sinner to the sacrifice. Behold and wonder at Christ's love, in that he was content to be made a sin-offering for us, and so to procure our pardon for continual sins and failings. He that knew no sin was made sin (that is, a sin-offering) for us, 2Co 5:21. Hence we have pardon, and not only pardon, but power also, against sin, Ro 8:3.The earthen vessel - Unglazed pottery would absorb some of the juices of the meat: and a vessel made holy could not be put to any other purpose. 25-28. 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 [Ex 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. The earthen vessel shall be broken, because being full of pores, the liquor in which it was sodden might easily sink into it, whereby it was ceremonially holy, and therefore was broken, lest afterwards it should be abused to profane or common uses.

It shall be both scoured, and not broken, as being of considerable value, which therefore God would not have unnecessarily wasted. And this being of a more solid substance than an earthen vessel, was not so apt to drink in the humour. But the earthen vessel wherein it is sodden shall be broken,.... That being porous, the liquor in which the sin offering was boiled might soak into it, and the smell of it be retained, and therefore, as such vessels were not very costly, they were ordered to be broken; but where the broken pieces were carried and laid, the Jewish writers are at a loss about; for, that vessels, which had served for holy uses, should be laid in an open public place and exposed, they thought was indecent; and as there might be in a course of time great quantities broken, it would look very disagreeable and unseemly to have them lie in heaps in the sanctuary; they therefore have framed a miracle, and conceit that they were swallowed up in the ground where they were laid (x):

and if it be sodden in a brazen it shall be both scoured and rinsed in water; brass, being more valuable, must not be destroyed; and besides the liquor could not soak into that, and whatever scent it retained was easily and soon removed by scouring and rinsing; the former was with hot water, and the latter with cold, as Ben Gersom affirms.

(x) T. Bab. Yoma, fol. 21. 1.

But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in {l} water.

(l) Which was in the laver, Ex 30:28.

EXEGETICAL (ORIGINAL LANGUAGES)
28. The reason for breaking the earthen vessel was that, not being glazed as in modern fashion, it was absorbent; a brazen pot could be scoured, and all trace of the substance with which it had been in contact removed (cp. Leviticus 11:33, Leviticus 15:12). The remains of the broken earthen vessels were buried.The Meat-Offering of the Priests is introduced, as a new law, with a special formula, and is inserted here in its proper place in the sacrificial instructions given for the priests, as it would have been altogether out of place among the general laws for the laity. In "the day of his anointing" (המּשׁח, construed as a passive with the accusative as in Genesis 4:18), Aaron and his sons were to offer a corban as "a perpetual meat-offering" (minchah, in the absolute instead of the construct state: cf. Exodus 29:42; Numbers 28:6; see Ges. 116, 6, Note b); and this was to be done in all future time by "the priest who was anointed of his sons in his stead," that is to say, by every high priest at the time of his consecration. "In the day of his anointing:" when the anointing was finished, the seven were designated as "the day," like the seven days of creation in Genesis 2:4. This minchah was not offered during the seven days of the anointing itself, but after the consecration was finished, i.e., in all probability, as the Jewish tradition assumes, at the beginning of the eighth day, when the high priest entered upon his office, viz., along with the daily morning sacrifices (Exodus 29:38-39), and before the offering described in Leviticus 9. It then continued to be offered, as "a perpetual minchah," every morning and evening during the whole term of his office, according to the testimony of the book of Wis. (45:14, where we cannot suppose the daily burnt-offering to be intended) and also of Josephus (Ant. 3:10, 7).

(Note: Vid., Lundius, jd. Heiligthmer, B. 3, c 9, 17 and 19; Thalhofer ut supra, p. 139; and Delitzsch on the Epistle to the Hebrews. The text evidently enjoins the offering of this minchah upon Aaron alone; for though Aaron and his sons are mentioned in Leviticus 6:13, as they were consecrated together, in Leviticus 6:15 the priest anointed of his sons in Aaron's stead, i.e., the successor of Aaron in the high-priesthood, is commanded to offer it. Consequently the view maintained by Maimonides, Abarbanel, and others, which did not become general even among the Rabbins, viz., that every ordinary priest was required to offer this meat-offering when entering upon his office, has no solid foundation in the law (see Selden de success. in pontif. ii. c. 9; L' Empereur ad Middoth 1, 4, Not. 8; and Thalhofer, p. 150).)

It was to consist of the tenth of an ephah of fine flour, one half of which was to be presented in the morning, the other in the evening; - not as flour, however, but made in a pan with oil, "roasted" and פּתּים מנחת ני תּפי ("broken pieces of a minchah of crumbs"), i.e., in broken pieces, like a minchah composed of crumbs. מרבּכת (Leviticus 6:14 and 1 Chronicles 23:29) is no doubt synonymous with מרבּכת סלת, and to be understood as denoting fine flour sufficiently burned or roasted in oil; the meaning mixed or mingled does not harmonise with Leviticus 7:12, where the mixing or kneading with oil is expressed by בּשּׁמן בּלוּלת. The hapax legomenon תּפיני signifies either broken or baked, according as we suppose the word to be derived from the Arabic 'afana diminuit, or, as Gesenius and the Rabbins do, from אפה to bake, a point which can hardly be decided with certainty. This minchah, which was also instituted as a perpetual ordinance, was to be burnt entirely upon the altar, like every meat-offering presented by a priest, because it belonged to the category of the burnt-offerings, and of these meat-offerings the offerer himself had no share (Leviticus 2:3, Leviticus 2:10). Origen observes in his homil. iv. in Levit.: In caeteris quidem praeceptis pontifex in offerendis sacrificiis populo praebet officium, in hoc vero mandato quae propria sunt curat et quod ad se spectat exequitur. It is also to be observed that the high priest was to offer only a bloodless minchah for himself, and not a bleeding sacrifice, which would have pointed to expiation. As the sanctified of the Lord, he was to draw near to the Lord every day with a sacrificial gift, which shadowed forth the fruits of sanctification.

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