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Commentary on Leviticus 7 verses 11–34
All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions.
I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.
II. The rites and ceremonies about the peace-offerings are enlarged upon.
1.If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev 7:29) which requires an oblation with it, that the table might be as well furnished as the altar.
2.The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev 7:16. If any was left beyond the time limited, it was to be burnt (Lev 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Lev 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Psa 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb 3:13, Heb 3:14), for it will be too late shortly.
3.But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev 7:20, Lev 7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, Pe1 2:1, Pe1 2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev 7:20) and again (Lev 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. "Be you holy, for God is holy, and you pertain to him."
4.The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Lev 3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Lev 7:23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat - if he do it presumptuously, he is in danger of being cut off by the hand of God - if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Lev 7:24. (2.) The prohibition of blood is more general (Lev 7:26, Lev 7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.
5.The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Lev 7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (Sa1 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.
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SUMMARY
Leviticus 7:12 meticulously outlines the specific components required for a peace offering presented as a "sacrifice of thanksgiving" (todah). This particular instruction mandates the inclusion of various types of unleavened bread—cakes mingled with oil, wafers anointed with oil, and fried cakes of fine flour—to accompany the animal sacrifice. These precise regulations underscore the divine expectation for intentionality, purity, generosity, and joyful communion in expressing profound gratitude to God within the Old Testament sacrificial system, symbolizing a worshiper's heartfelt acknowledgment of divine blessing and deliverance.
CONTEXT
Literary Context: Leviticus 7:12 is situated within a detailed exposition of the peace offering (zevach shelamim) found in Leviticus 7:11-38, which expands upon the foundational instructions given in Leviticus 3. While Leviticus 3 provides the general framework for the peace offering, chapter 7 differentiates between its three primary types: the thanksgiving offering (todah), the votive offering (neder), and the freewill offering (nedavah). Verse 12 specifically addresses the todah offering, which is unique among the peace offerings for its mandatory inclusion of various bread offerings in addition to the animal sacrifice. The subsequent verses, Leviticus 7:13-15, further delineate the strict time limits for consuming the meat of the thanksgiving offering (it had to be eaten on the same day), emphasizing its immediate, celebratory, and communal nature, distinct from other peace offerings which could be consumed over two days. This meticulous detailing highlights the divine insistence on offering to God precisely as He commanded, ensuring the purity and proper intent of the worshiper's communion with the divine.
Historical & Cultural Context: The sacrificial system, as codified in the Pentateuch, formed the bedrock of ancient Israel's covenant relationship with Yahweh, serving as the primary means of worship, atonement, and communion. The peace offering was distinct from sin or burnt offerings in that a significant portion of the sacrifice was shared by the offerer, the priests, and sometimes the community, symbolizing fellowship and restored relationship with God. The "sacrifice of thanksgiving" (todah) was typically brought by an individual or community as a specific, public expression of profound gratitude for God's deliverance from distress (e.g., sickness, danger, or a perilous journey), healing, or any significant, specific blessing. The inclusion of unleavened bread (matzah) in this offering, deeply reminiscent of the bread eaten during the Passover exodus, signified purity, haste, and a remembrance of God's swift and pure acts of salvation. The use of oil (shemen) in the cakes and wafers further consecrated the offering, symbolizing the anointing presence of God and the sanctification of the worshiper's gift. This elaborate ritual ensured that thanksgiving was not a casual act but a deliberate, structured, and often costly expression of praise and covenant faithfulness, demonstrating a heart truly devoted to God.
Key Themes: Leviticus 7:12 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of holiness and purity, emphasized by the requirement for "unleavened" bread, which symbolizes freedom from corruption and sincerity in worship. This aligns with the repeated call for Israel to "be holy, for I am holy" found throughout Leviticus. The verse also highlights the theme of gratitude and worship, showcasing that true thanksgiving is not merely an internal feeling but a tangible, costly act of devotion. This connects to the broader biblical theme of acknowledging God's sovereignty and beneficence, as seen in Psalm 107. Furthermore, the inclusion of oil points to the theme of divine presence and consecration, indicating that the offering is set apart for God and infused with His Spirit. Finally, the peace offering, including the todah, underscores the theme of communion and fellowship with God, as the shared meal symbolized a restored and joyful relationship between the worshiper and Yahweh, a concept foundational to the covenant relationship described in Exodus 24.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:12 employs several potent literary devices to convey its profound theological message. Repetition is a prominent feature, particularly in the repeated mention of "unleavened" (H4682, matstsâh) and "oil" (H8081, shemen). This serves to emphasize the critical importance of purity and divine consecration in the act of thanksgiving, drilling home the non-negotiable nature of these elements. Symbolism is paramount throughout the verse: "unleavened cakes" (H4682, matstsâh) symbolize purity, sincerity, and freedom from the corrupting influence of leaven (often associated with sin or pride); "oil" (H8081, shemen) symbolizes the Holy Spirit, anointing, and divine presence, indicating that the offering is set apart and infused with God's blessing. The meticulous detail in specifying the types of bread and their preparation methods (mingled, anointed, fried) creates a strong sense of ritual precision, highlighting the seriousness, intentionality, and reverence required in approaching a holy God. The very act of bringing these specific, carefully prepared items serves as a metonymy for the worshiper's heart of gratitude, where the physical elements stand in for the spiritual disposition and the profound thanks being offered.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:12 profoundly illustrates that genuine thanksgiving to God is not merely an emotion but a deliberate, structured, and costly act of worship. It reveals God's desire for His people to express their gratitude concretely, recognizing His active hand in their lives and His specific acts of deliverance. The detailed requirements for the offering—unleavened bread for purity, oil for consecration, and various forms of cakes made from fine flour—underscore that our thanks should be offered with integrity, set apart for Him, and presented with our very best. This Old Testament instruction foreshadows the New Testament call to offer "sacrifices of praise" and to live lives of gratitude, understanding that all good and perfect gifts come from above. It also highlights the theme of fellowship, as the peace offering was designed to be a communal meal shared with God, symbolizing restored relationship and joyful communion, a foretaste of the intimate relationship believers now enjoy through Christ.
REFLECTION AND APPLICATION
While the specific sacrificial system of the Old Testament has been fulfilled in Jesus Christ, the profound principles embedded in Leviticus 7:12 remain profoundly relevant for believers today. This verse challenges us to move beyond superficial expressions of thanks to cultivate a lifestyle of deep, intentional, and costly gratitude. It prompts us to consider what "unleavened cakes" and "anointed wafers" look like in our contemporary worship—are our expressions of thanks pure, free from hypocrisy,ence, and consecrated to God? Do we offer our "finest flour," meaning our best time, talents, and resources, as a tangible demonstration of our appreciation for God's blessings and deliverance? True thanksgiving involves not just saying "thank you," but living a life that reflects our profound indebtedness and joy in God's goodness. It calls us to remember God's faithfulness in our past and present, leading us to joyful and active expressions of praise that are both personal and communal, embodying a spirit of worship that honors Him.
Questions for Reflection
FAQ
What is the difference between a peace offering and a thanksgiving offering?
Answer: The peace offering (zevach shelamim) is a broader category of voluntary offerings made to God, symbolizing fellowship, communion, and well-being. It could be offered for various reasons: as a vow (neder), a freewill offering (nedavah), or specifically as a thanksgiving offering (todah). Therefore, the thanksgiving offering is a type or subset of the peace offering, distinguished by its specific purpose—to express profound gratitude for God's blessings or deliverance. Unlike other peace offerings, the todah uniquely required various bread offerings alongside the animal sacrifice, and both the meat and bread had to be consumed on the same day, emphasizing its immediate and celebratory nature.
Why were unleavened cakes and oil so important in this offering?
Answer: The unleavened cakes (matstsâh) were crucial due to their deep symbolic connection to purity and the haste of God's deliverance during the Exodus from Egypt. Leaven often symbolized corruption, sin, or pride in biblical thought, so unleavened bread represented sincerity, integrity, and freedom from spiritual impurity in the act of worship. Oil (shemen) was equally significant, symbolizing consecration, sanctification, and the divine presence or anointing of the Holy Spirit. Its inclusion in the cakes and wafers imbued the offering with a sacred quality, signifying that the gift was set apart for God and blessed by His Spirit, making the act of thanksgiving spiritually profound, acceptable, and infused with divine favor.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:12, with its meticulous instructions for the thanksgiving offering, finds its ultimate and glorious fulfillment in Jesus Christ. The purity symbolized by the "unleavened cakes" points directly to Christ, the Lamb of God without blemish or spot, who perfectly fulfilled the Law and offered Himself as the pure, sinless sacrifice for the sins of the world. The "oil," symbolizing consecration and the Holy Spirit, foreshadows Jesus, who was anointed with the Holy Spirit without measure and whose life and sacrifice were perfectly set apart for God's redemptive purposes. Furthermore, the thanksgiving offering's emphasis on fellowship and communion with God is fully realized in Christ, who, through His death on the cross, has reconciled us to God and ushered in a new covenant of grace, making us partakers of His divine nature. Our truest "sacrifice of thanksgiving" now is not animal or grain, but a life offered in grateful worship to Him, a sacrifice of praise that flows from hearts redeemed by His ultimate sacrifice. In Christ, we have eternal reason for thanksgiving, as He is the source of all blessing and the very embodiment of God's perfect provision, enabling us to approach God with confidence and gratitude through Him.