Leviticus 6:26

26. What remains after the sacrifice has been offered (except in the cases specified in Lev_6:30 and Lev_4:3-21) is ‘most holy’—to be eaten in the same place and manner as the Meal-Offering (Lev_6:16-18).

in a holy place] Here and in Lev_6:16 further designated as ‘the court of the tent of meeting’ and prescribed for the Guilt-Offering in Lev_7:6. Cp. the command to eat the flesh of the ram of consecration at ‘the door of the tent of meeting’ (Exo_29:32). The remainder belongs to the priest who officiates, but any male among the priests may join in eating it (Lev_6:29).

The passages which assign a portion of the sacrifice to the officiating priest are Lev_6:26 a, Lev_7:7-10; Lev_7:33. May these be parts of a law of sacrifice which has been combined with rest of Lev_6:8 to Lev_7:38? If on a particular occasion the priestly dues of a sacrifice fell to any one priest, he might invite his fellow priests to share in the meal, and the custom of eating these portions of the sacrifice together would be embodied in a law which asserted the right of all priests to partake of the sacrificial meal.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Lev 6:26 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.

Ver. 26. Shall eat it.] Except in that case, Lev 6:30.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 6:26. The priest that offereth it for sin — For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 26. The priest - shall eat it] From the expostulation of Moses with Aaron, Le 10:17, we learn that the priest, by eating the sin-offering of the people, was considered as bearing their sin, and typically removing it from them: and besides, this was a part of their maintenance, or what the Scripture calls their inheritance; see Eze 44:27-30. This was afterwards greatly abused; for improper persons endeavoured to get into the priest's office merely that they might get a secular provision, which is a horrible profanity in the sight of God. See 1Sa 2:36; Jer 23:12; Eze 34:2-4; and Ho 4:8.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(26) The priest that offereth it for sin.—Rather, the priest that offereth it for expiation, or, the priest that expiateth sin by it. That is, who makes atonement by the blood thereof. (See Lev_9:15.)

Shall eat it.—God gave the sin offering as food for the priests to bear the iniquity of the congregation, and to make atonement for them (Lev_10:17). It constituted a part of their livelihood (Eze_44:28-29). The officiating priest to whom fell this perquisite could invite not only his family but other priests and their sons to partake of it. Covetous priests abused this gift (Hos_4:8).

In the holy place shall it be eaten.—That is, within the forecourt of the sanctuary. Eight of the offerings had to be eaten in the precincts of the sanctuary: (1) the flesh of the sin offering (Lev_4:26); (2); the flesh of the trespass offering (Lev_7:6); (3) the peace offering of the congregation (Lev_23:19-20); (4), the remainder of the omer (Lev_23:10-11); (5), of the meat offering of the Israelites (Leviticus 2, 3-10); (6), the two loaves (Leviticus 23, 20); (7), the shew-bread (Lev_24:9); and (8), the leper’s log of oil (Lev_14:10-13).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Whatsoever shall touch the flesh thereof shall be holy,.... None but holy persons, such as were devoted to holy services, even the priests and their sons, might touch and eat of the flesh of the sin offering: all that did so were sacred persons; and even what were used in eating it, dishes and knives, were to be put to no other use, not to any common service, or for anything but holy things; which was done to keep up a veneration for the sacrifices, and especially for the great sacrifice they typified, the sacrifice of Christ, whose flesh is meat indeed; and whoever eats of that by faith dwells in Christ, and Christ dwells in him, Joh 6:55,

and when there is sprinkled of the blood thereof upon any garment; the garment of the priest that slays and offers it:

thou shalt wash that whereon it was sprinkled in the holy place; it was not to be carried out of the tabernacle, and washed elsewhere, but in the sanctuary; either at the laver, where the priests washed their hands and feet, or in some room in the court for that purpose. This was done to preserve an esteem and value for the blood of the sacrifice, as typical of the precious blood of Christ.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Tabernacle. No part shall be given to those who are not of the sacerdotal race. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

For sin; for the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

26. The priest… shall eat — God required the priests to eat the flesh in order that they might “bear (away, or expiate) the iniquity of the congregation, to make atonement for them.” Lev_10:17. Eating symbolizes the complete reception of any thing. Jer_15:16; Joh_6:51. Hence the priests, as God’s representatives, by their incorporation with the sin offering gave assurance of the completeness of the reconciliation, and demonstrated that the sacrifice which entirely removes guilt, is converted even into the nutriment of the holiest life. Jesus is both our propitiation and our bread of life.

That offereth it for sin —

Or expiates sin by it. The word expiates sin, in the Hebrew, is from the same radicals with sin offering. See 2Co_5:21.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For sin - For the sins of the rulers, or of the people, or any of them, but not for the sins of the priests; for then its blood was brought into the tabernacle, and therefore it might not be eaten.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.