Tyndale Open Study NotesLeviticus 6

The guilt offering (called ’asham in Hebrew, meaning “guilt”) dealt with cases of property loss or damage. This could be either holy property set apart for God (Leviticus 5:14–16) or ordinary property belong to a person (6:1–7). The offering required both replacement and repayment for the loss (5:16; 6:5).

This offering could be called a “penalty offering” because the ram served as a penalty. It could also be called a “replacement offering” because a person had to replace the loss before offering the ram. In the guilt offering, the loss was not only a failure in God's eyes, as with the sin offering (5:14–6:7). It was also a loss of property to another person or to the sanctuary. Compare Matthew 5:23–24.

If someone sins and acts unfaithfully against the LORD by deceiving his neighbor: FWhen a person sins against an associate, they are also unfaithful to the Lord. For believers, there is no such thing as a nonreligious (secular) sin. Every sin involves God, even when it is directed against another person or group.

In these cases, a guilt offering was required. God’s forgiveness was needed, but the sinner first had to make restitution (pay back or repair the wrong) to the injured person (Leviticus 6:5–7; compare Matthew 5:23–24). Unlike offenses against sacred property (Leviticus 5:14–16), both accidental and intentional offenses against another person’s property could be forgiven.

The instructions for the guilt offering assumed a person's conscience would lead them to voluntary repayment. When replacement was voluntary, the extra charge for loss of use to the owner was always 20 percent. Penalties were more severe in other cases (compare Exodus 22:1–15). There is a clear difference between voluntary confession and admitting sin only after being caught.

In this way the priest will make atonement for him before the LORD: God kindly provided his people a way to atone for their sins (atonement refers to the process by which God and humanity are reconnected and brought into a personal relationship). See also study notes on 1:4; 4:20.

The regulations in Leviticus 1:2–6:7 include instructions for both priests and ordinary Israelites. This section details the rights and duties of the priest who led the offerings. The tribe of Levi received no land for farming (Deuteronomy 18:1; Joshua 13:14, 33). Priests relied on offerings for their income. These rules made sure the priests were properly provided for. Like many human systems, the offering system was later abused (1 Samuel 2:12–25; Hosea 4:8).

• The priest had to wear official linen clothing while serving at the tabernacle. This showed everyone he was performing his duties (Exodus 28:40–43). The priest needed to dress properly to serve the divine king. He could not wear his official clothing outside the tabernacle (Leviticus 6:11; Ezekiel 44:19).

• undergarments: See Exodus 20:26.

The Israelites viewed most natural places as ceremonially clean.

This passage warns that the fire on the bronze altar must always remain tended and never allowed to go out. This may anticipate the tragedy of the "unauthorized fire" offered by Nadab and Abihu (Leviticus 10:1–2).

Here, holy place does not refer to the Holy Place at the center of the tabernacle. It refers to any area within the tabernacle area, all of which were ceremonially clean and holy.

• leaven: See study note on 2:11.

• The priests received a portion of the grain offering. This provided bread, which was their main food (7:9). It also had spiritual meaning, because it was considered most holy. See study note on 2:3.

• The priestly share was not only for the priest performing the sacrifice. All of Aaron’s male descendants shared it. The text does not explain why only males could eat these offerings, although other offerings were for all priestly family members (see study note on Leviticus 10:13–15; see also Numbers 18:20–24).

• will become holy (Or must be holy; also in Leviticus 6:27): Although uncleanness could spread by touch (chapter 15), the prophet Haggai suggested that holiness could not (Haggai 2:12). If a ceremonially unclean person touched something holy, it could lead to disaster (Leviticus 10:1–3; 1 Samuel 6:19–20; 2 Samuel 6:6–8).

These instructions only apply to the grain part of the ordination offering (see Leviticus 2:1–16). For the rest of the ordination offering, see 8:22–32.

Only the high priest could represent the whole priesthood, including all the other priests.

Normally, most of a grain offering went to the priest who led the ceremony (Leviticus 2:9–10). But the grain offering in 6:19–23 was for a special event, the ordination of the priests. Ordination means setting apart the priests for their service to the Lord. This offering had to be burned completely and not eaten.

A clay pot was porous and could not be cleaned well. Some of the holy food might stick to it or soak into it. Using the pot again would dishonor what was holy.

But a bronze pot could be scrubbed clean to prevent this problem (see also Leviticus 11:33; 15:12).

The anointed priest and the entire congregation could not eat some sin offerings. The priest took the blood from these offerings into the Holy Place and sprinkled it in front of the curtain (see Leviticus 4:1–21). The lay leader and the ordinary Israelites could eat the sacrifices. The priest poured the blood of these animals on and around the base of the altar in the tabernacle courtyard (see 4:22–35).