And all the males among the priests shall eat thereof,.... As of the meat offerings, Leviticus 6:18 and this shows that not the single priest that offered only ate of it, Leviticus 6:26 but his male children, and not those only, but those of other priests then upon duty, or in the court:

it is most holy; See Gill on Leviticus 6:25.

The flesh of the sin-offering was to be eaten after it had been boiled, like the meat-offering (Leviticus 6:16 and Leviticus 6:18), by the males among the priests alone. But this only applied to the sin-offerings the laity (Leviticus 4:22-5:13). The flesh of the sin-offerings for the high priest and the whole congregation (Leviticus 4:1-21), the blood of which was brought into the tabernacle "to make atonement in the sanctuary," i.e., that the expiation with the blood might be completed there, was not to be eaten, but to be burned with fire (Leviticus 4:12, Leviticus 4:21). - On the signification of this act of eating the flesh of the sin-offering, see at Leviticus 10:17.

All the males among the priests shall eat thereof: it is most holy.

6:24-30 The blood of the sin-offering was to be washed out of the clothes on which it should happen to be sprinkled, which signified the regard we ought to have to the blood of Christ, not counting it a common thing. The vessel in which the flesh of the sin-offering was boiled must be broken, if it were an earthen one; but if a brazen one, well washed. This showed that the defilement was not wholly taken away by the offering; but the blood of Christ thoroughly cleanses from all sin. All these rules set forth the polluting nature of sin, and the removal of guilt from the sinner to the sacrifice. Behold and wonder at Christ's love, in that he was content to be made a sin-offering for us, and so to procure our pardon for continual sins and failings. He that knew no sin was made sin (that is, a sin-offering) for us, 2Co 5:21. Hence we have pardon, and not only pardon, but power also, against sin, Ro 8:3.