(17) Wherefore have ye not eaten? . . . --As enjoined in Leviticus 6:26.
God hath given it.--That is, He has given to you the flesh of the sin offering to cat. (See Leviticus 6:29.)
To bear the iniquity of the congregation.--Better, to remove the iniquity of the congregation, which the priests did by making atonement for them before the Lord, as is explained in the next clause. Accordingly the flesh of the sin offering is given to the priests, that by the act of eating it they may visibly show the offerer that God has graciously accepted the expiatory sacrifice, and that it is a most holy thing. The phrase "to bear iniquity" often signifies "to bear away, to remove, to forgive iniquity." (Comp. Genesis 1:17; Exodus 32:32; Psalm 32:1; Psalm 32:5, &c.) Hence the most ancient Versions translate it here, "that ye may take away or remove" (LXX., the Chaldee, the Syriac, &c.). The rendering of the Authorised Version, however, is that of the Vulgate, which has been followed by the Reformers both in England and on the continent, as well as by several modern expositors. This is supported by the meaning of the phrase "to bear the iniquity" in Exodus 28:38; Numbers 18:1; Ezekiel 4:4-6. Those who follow this rendering take the passage to mean that the priest, by eating or incorporating the victim on which the offerer had laid his guilt, actually took away the sin, or neutralised it in a mysterious way, by virtue of the sanctifying power belonging to the sacerdotal office. Others, again, who also take the phrase to mean that the priest literally takes the sin upon himself, do not explain it, but simply say, that by eating the sin-laden victim the sins of the offerer were, in some sort, laid upon the priest to be taken away by him, thus prefiguring Christ, who should be both priest and sacrifice.
10:12-20 Afflictions should rather quicken us to our duty, than take us from it. But our unfitness for duty, when it is natural and not sinful, will have great allowances made for it; God will have mercy, and not sacrifice. Let us profit by the solemn warning this history conveys. When professing worshippers come with zeal without knowledge, carnal affections, earthly, light, vain, trifling thoughts, the devices of will-worship, instead of the offering of soul and spirit; then the incense is kindled by a flame which never came down from heaven, which the Spirit of a holy God never sent within their hearts.
Wherefore have ye not eaten of the sin offering in the holy place, seeing it is most holy,.... The sin offering was one of the most holy things, and therefore to be eaten only in the sanctuary; though this was not the fault they are here charged with that they had eat it, but not in the holy place; for they had not eaten it at all, but burnt it, as appears from the preceding verse; this is what they are blamed for particularly, though they are reminded of the whole law concerning it, that it was to he eaten by them, that it was to be eaten in the holy place, the reason of which is given; but they had not eaten it any where:
and God hath given it to you, to bear the iniquity of the congregation, to make atonement for them before the Lord? for by eating the sin offering, or sin itself, as it is in the original text, see Hosea 4:8 they made the sins of the people, for whom the offering was, in some sense their own; and they bore them, and made a typical atonement for them; in which they were types of Christ, who was made sin for his people, took their sins upon him, and by imputation they were made his own, and he bore them in his own body on the tree, and made full satisfaction and atonement for them. Now since the eating of the sin offering of the people was of so great importance and consequence, the neglect of it by the priests was very blameworthy.
God hath given it.--That is, He has given to you the flesh of the sin offering to cat. (See Leviticus 6:29.)
To bear the iniquity of the congregation.--Better, to remove the iniquity of the congregation, which the priests did by making atonement for them before the Lord, as is explained in the next clause. Accordingly the flesh of the sin offering is given to the priests, that by the act of eating it they may visibly show the offerer that God has graciously accepted the expiatory sacrifice, and that it is a most holy thing. The phrase "to bear iniquity" often signifies "to bear away, to remove, to forgive iniquity." (Comp. Genesis 1:17; Exodus 32:32; Psalm 32:1; Psalm 32:5, &c.) Hence the most ancient Versions translate it here, "that ye may take away or remove" (LXX., the Chaldee, the Syriac, &c.). The rendering of the Authorised Version, however, is that of the Vulgate, which has been followed by the Reformers both in England and on the continent, as well as by several modern expositors. This is supported by the meaning of the phrase "to bear the iniquity" in Exodus 28:38; Numbers 18:1; Ezekiel 4:4-6. Those who follow this rendering take the passage to mean that the priest, by eating or incorporating the victim on which the offerer had laid his guilt, actually took away the sin, or neutralised it in a mysterious way, by virtue of the sanctifying power belonging to the sacerdotal office. Others, again, who also take the phrase to mean that the priest literally takes the sin upon himself, do not explain it, but simply say, that by eating the sin-laden victim the sins of the offerer were, in some sort, laid upon the priest to be taken away by him, thus prefiguring Christ, who should be both priest and sacrifice.
and God hath given it to you, to bear the iniquity of the congregation, to make atonement for them before the Lord? for by eating the sin offering, or sin itself, as it is in the original text, see Hosea 4:8 they made the sins of the people, for whom the offering was, in some sense their own; and they bore them, and made a typical atonement for them; in which they were types of Christ, who was made sin for his people, took their sins upon him, and by imputation they were made his own, and he bore them in his own body on the tree, and made full satisfaction and atonement for them. Now since the eating of the sin offering of the people was of so great importance and consequence, the neglect of it by the priests was very blameworthy.