After the directions occasioned by this judgment of God, Moses reminded Aaron and his sons of the general laws concerning the consumption of the priests' portions of the sacrifices, and their relation to the existing circumstances: first of all (Leviticus 10:12, Leviticus 10:13), of the law relating to the eating of the meat-offering, which belonged to the priests after the azcarah had been lifted off (Leviticus 2:3; Leviticus 6:9-11), and then (Leviticus 10:14, Leviticus 10:15) of that relating to the wave-breast and heave-leg (Leviticus 7:32-34). By the minchah in Leviticus 10:12 we are to understand the meal and oil, which were offered with the burnt-offering of the nation (Leviticus 9:4 and Leviticus 9:7); and by the אשּׁים in Leviticus 10:12 and Leviticus 10:15, those portions of the burnt-offering, meat-offering, and peace-offering of the nation which were burned upon the altar (Leviticus 9:13, Leviticus 9:17, and Leviticus 9:20). He then looked for "the he-goat of the sin-offering," - i.e., the flesh of the goat which had been brought for a sin-offering (Leviticus 9:15), and which was to have been eaten by the priests in the holy place along with the sin-offerings, whose blood was not taken into the sanctuary (Leviticus 6:19, Leviticus 6:22); - "and, behold, it was burned" (שׂרף, 3 perf. Pual). Moses was angry at this, and reproved Eleazar and Ithamar, who had attended to the burning: "Wherefore have ye not eaten the sin-offering in a holy place?" he said; "for it is most holy, and He (Jehovah) hath given it you to bear the iniquity of the congregation, to make atonement for it before Jehovah," as its blood had not been brought into the holy place (הוּבא construed as a passive with an accusative, as in Genesis 4:18, etc.). "To bear the iniquity" does not signify here, as in Leviticus 5:1, to bear and atone for the sin in its consequences, but, as in Exodus 28:38, to take the sin of another upon one's self, for the purpose of cancelling it, to make expiation for it. As, according to Exodus 28:38, the high priest was to appear before the Lord with the diadem upon his forehead, as the symbol of the holiness of his office, to cancel, as the mediator of the nation and by virtue of his official holiness, the sin which adhered to the holy gifts of the nation (see the note on this passage), so here it is stated with regard to the official eating of the most holy flesh of the sin-offering, which had been enjoined upon the priests, that they were thereby to bear the sin of the congregation, to make atonement for it. This effect or signification could only be ascribed to the eating, by its being regarded as an incorporation of the victim laden with sin, whereby the priests actually took away the sin by virtue of the holiness and sanctifying power belonging to their office, and not merely declared it removed, as Oehler explains the words (Herzog's Cycl. x. p. 649). Exodus 28:38 is decisive in opposition to the declaratory view, which does not embrace the meaning of the words, and is not applicable to the passage at all. "Incorporabant quasi peccatum populique reatum in se recipiebant" (Deyling observv. ss. i. 45, 2).

(Note: C. a Lapide has given this correct interpretation of the passage: "ut scilicet cum hostiis populi pro peccato simul etiam populi peccata in vos quasi recipiatis, ut illa expietis." There is no foundation for the objection offered by Oehler, that the actual removal of guilt and the atonement itself were effected by the offering of the blood. For it by no means follows from Leviticus 17:11, that the blood, as the soul of the sacrificial animal, covered or expiated the soul of the sinner, and that the removal and extinction of the sin had already taken place with the covering of the soul before the holy God, which involved the forgiveness of the sin and the reception of the sinner to mercy.)

Leviticus 10:19 Parallel Commentaries

this day

Leviticus 9:8,12 Aaron therefore went to the altar, and slew the calf of the sin offering, which was for himself...

Hebrews 7:27 Who needs not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's...

Hebrews 9:8 The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest...

should

Deuteronomy 12:7 And there you shall eat before the LORD your God, and you shall rejoice in all that you put your hand to, you and your households...

Deuteronomy 26:14 I have not eaten thereof in my mourning, neither have I taken away ought thereof for any unclean use...

1 Samuel 1:7,8 And as he did so year by year, when she went up to the house of the LORD, so she provoked her; therefore she wept, and did not eat...

Isaiah 1:11,15 To what purpose is the multitude of your sacrifices to me? said the LORD: I am full of the burnt offerings of rams...

Jeremiah 6:20 To what purpose comes there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable...

Jeremiah 14:12 When they fast, I will not hear their cry; and when they offer burnt offering and an oblation, I will not accept them...

Hosea 9:4 They shall not offer wine offerings to the LORD, neither shall they be pleasing to him...

Malachi 1:10 Who is there even among you that would shut the doors for nothing? neither do you kindle fire on my altar for nothing...

Malachi 1:13 You said also, Behold, what a weariness is it! and you have snuffed at it, said the LORD of hosts; and you brought that which was torn...

Malachi 2:13 And this have you done again, covering the altar of the LORD with tears, with weeping, and with crying out...

Philippians 4:4 Rejoice in the Lord always: and again I say, Rejoice.