Leviticus 8:16

And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(16) And he took all the fat.—That is, in accordance with the directions given in Exodus 29:13. For the different portions of the sacrifice see Leviticus 3:3-5.

Matthew Henry's Concise Commentary

8:14-36 In these types we see our great High Priest, even Christ Jesus, solemnly appointed, anointed, and invested with his sacred office, by his own blood, and the influences of his Holy Spirit. He sanctifies the ordinances of religion, to the benefit of his people and the honour of God the Father; who for his sake accepts our worship, though it is polluted with sin. We may also rejoice, that he is a merciful and faithful High Priest, full of compassion to the feeble-minded and tempest-tossed soul. All true Christians are consecrated to be spiritual priests. We should seriously ask ourselves, whether in our daily walk we study to maintain this character? and abound in spiritual sacrifices, acceptable to God through Christ? If so, still there is no cause for boasting. Let us not despise our fellow-sinners; but remembering what we have done, and how we are saved, let us seek and pray for their salvation.

Barnes' Notes on the Bible

Purified the altar ... sanctified it, to make reconciliation upon it - The altar had been sanctified by the anointing oil Leviticus 8:11 like the priests who were to officiate at it; it was now, like them, sanctified by blood, in acknowledgment of the alienation of all nature, in itself, from God, and the need of a reconciliation to Him of all things by blood. Colossians 1:20; Hebrews 9:21-22. See Leviticus 17:11; Exodus 28:38.

Jamieson-Fausset-Brown Bible Commentary

14-17. brought the bullock for the sin offering, &c.—a timely expression of their sense of unworthiness—a public and solemn confession of their personal sins and a transference of their guilt to the typical victim.

Matthew Poole's Commentary

No text from Poole on this verse.

Gill's Exposition of the Entire Bible

And he took all the fat that was upon the inwards,.... Called the "omentum":

and the caul above the liver; the lobe upon the liver, as the Septuagint; or "the caul" and "the liver", so says Jarchi; the liver separately, for he took a little of the liver with it, the caul:

and the two kidneys, and their fat, and Moses burned it upon the altar: the fat of these several parts, which has been often observed was done; and in imitation of which, the same has been done by the Persians and their Magi, as related by Strabo (x) and others (y); and by the Romans, to which Persius (z) refers; and these several parts are generally covered with fat in fat creatures, and especially sheep, as Aristotle (a) observes.

(x) Geograph. l. 15. p. 504. (y) "Omentum in flamma pingue", &c. Catullus. (z) "Tot tibi cum in flammis", &c. Satyr. 2.((a) Hist. Animal. l. 3. c. 17.

Geneva Study Bible

And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

16, 17. The Heb. words for ‘burned,’ ‘burnt’ in these verses are different. That in Leviticus 8:16 means to make into sweet smelling smoke, and is cognate to the Heb. word for ‘incense’; it is used always of burning sacrificial victims as in Leviticus 8:20-21; Leviticus 8:28. The burning that is done outside the camp is expressed by the ordinary Heb. word for burning.

The same difference is to be noted in Leviticus 9:10-11 See Driver on Exodus 29:13.

Leviticus 8:16

Keil and Delitzsch Biblical Commentary on the Old Testament

The sacrificial ceremony with which the consecration was concluded, consisted of a threefold sacrifice, the materials for which were not supplied by the persons about to be installed, but were no doubt provided by Moses at the expense of the congregation, for which the priesthood was instituted. Moses officiated as the mediator of the covenant, through whose service Aaron and his sons were to be consecrated as priests of Jehovah, and performed every part of the sacrificial rite-the slaughtering, sprinkling of the blood, and burning of the altar gifts, - just as the priests afterwards did at the public daily and festal sacrifices, the persons to be consecrated simply laying their hands upon the sacrificial animals, to set them apart as their representatives.

Leviticus 8:14-17

The first sacrifice was a sin-offering, for which a young ox was taken (Exodus 29:1), as in the case of the sin-offerings for the high priest and the whole congregation (Leviticus 4:3, Leviticus 4:14): the highest kind of sacrificial animal, which corresponded to the position to be occupied by the priests in the Israelitish kingdom of God, as the ἐκλογή of the covenant nation. Moses put some of the blood with his finger upon the horns of the altar of burnt-offering, and poured the rest at the foot of the altar. The far portions (see Leviticus 3:3-4) he burned upon the altar; but the flesh of the ox, as well as the hide and dung, he burned outside the camp. According to the general rule of the sin-offerings, whose flesh was burnt outside the camp, the blood was brought into the sanctuary itself (Leviticus 6:23); but here it was only put upon the altar of burnt-offering to make this sin-offering a consecration-sacrifice. Moses was to take the blood to "purify (יחטּא) and sanctify the altar, to expiate it." As the altar had been sanctified immediately before by the anointing with holy oil (Leviticus 8:11), the object of the cleansing or sanctification of it through the blood of the sacrifice cannot have been to purify it a second time from uncleanness, that still adhered to it, or was inherent in it; but just as the purification or expiation of the vessels or worship generally applied only to the sins of the nation, by which these vessels had been defiled (Leviticus 16:16, Leviticus 16:19), so here the purification of the altar with the blood of the sin-offering, upon which the priests had laid their hands, had reference simply to pollutions, with which the priests defiled the altar when officiating at it, through the uncleanness of their sinful nature. As the priests could not be installed in the functions of the priesthood, notwithstanding the holiness communicated to them through the anointing, without a sin-offering to awaken the consciousness in both themselves and the nation that the sinfulness which lay at the root of human nature was not removed by the anointing, but only covered in the presence of the holy God, and that sin still clung to man, and polluted all his doings and designs; so that altar, upon which they were henceforth to offer sacrifices, still required to be purified through the blood of the bullock, that had been slaughtered as a sin-offering for the expiation of their sins, to sanctify it for the service of the priests, i.e., to cover up the sins by which they would defile it when performing their service. For this sanctification the blood of the sin-offering, that had been slaughtered for them, was taken, to indicate the fellowship which was henceforth to exist between them and the altar, and to impress upon them the fact, that the blood, by which they were purified, was also to serve as the means of purifying the altar from the sins attaching to their service. Although none of the blood of this sin-offering was carried into the holy place, because only the anointed priests were to be thereby inducted into the fellowship of the altar, the flesh of the animal could only be burnt outside the camp, because the sacrifice served to purify the priesthood (see Leviticus 4:11-12). For the rest, the remarks made on Leviticus 4:4 are also applicable to the symbolical meaning of this sacrifice.