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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 7:13 details a unique provision for the peace offering when presented as a sacrifice of thanksgiving: the inclusion of leavened bread. This seemingly anomalous instruction, given that leaven typically symbolized corruption and was forbidden in most other offerings, underscores the distinctive nature of the zevach todah as a communal meal of joyful celebration and fellowship with God. It highlights the worshiper's profound gratitude for divine favor, acknowledging their inherent human imperfection even as they draw near to the Holy One, thereby revealing the Mosaic Law's intricate distinctions designed to express various dimensions of humanity's relationship with the divine.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:13 employs several literary devices to convey its profound and unique significance. The most striking is Contrast or Juxtaposition. By explicitly permitting leavened bread in this specific offering, the text creates a stark contrast with the repeated and emphatic prohibition of leaven in other offerings, particularly the grain offerings (Leviticus 2:11) and the Passover ritual (Exodus 12:15). This deliberate contrast serves to highlight the distinct purpose and nature of the thanksgiving offering, shifting the symbolic focus from ritual purity for atonement to joyful communion and celebratory fellowship. Symbolism is also heavily at play; while leaven typically symbolizes sin, its inclusion here, consumed by the worshipers, suggests a different layer of meaning—perhaps representing the ordinary, unpurified elements of daily life, or even the inherent imperfection of the worshiper, which is nonetheless acceptable and welcomed in the context of heartfelt gratitude and intimate fellowship with God. The very act of "offering" and "eating" the bread carries significant Ritual Significance, emphasizing the participatory and communal aspects of this particular sacrifice, distinguishing it from offerings solely consumed by fire on the altar and underscoring the joyous, shared meal component.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:13 offers a profound theological insight: worship is not exclusively about atonement for sin or strict adherence to purity laws, but also, and significantly, about expressing profound gratitude and enjoying intimate fellowship with God. The allowance of leavened bread in the thanksgiving offering, a stark departure from its general prohibition, suggests that while God demands holiness and purity, He also graciously welcomes His people in their everyday reality, even with their inherent imperfections, when they approach Him with sincere hearts of praise and thanksgiving. This offering was fundamentally a communal meal, signifying peace, shared joy, and reconciliation between God, the priests, and the offerer. It underscores that true worship encompasses both reverent awe before God's holiness and intimate communion with His presence. This verse teaches us that our thanksgiving is a vital, indeed indispensable, component of our relationship with the Divine, an act that brings us into deeper and more personal fellowship.
REFLECTION AND APPLICATION
Leviticus 7:13 serves as a powerful invitation to consider the depth and breadth of our own expressions of gratitude to God. Just as the ancient Israelite brought a tangible offering, including the everyday leavened bread, we are called to offer our whole selves—our joys, our struggles, our successes, and even our imperfections—as a "sacrifice of thanksgiving." This verse profoundly reminds us that genuine gratitude is not reserved for moments of pristine spiritual perfection but can be offered authentically in the midst of our ordinary, often messy, lives, acknowledging God's constant provision, unwavering faithfulness, and boundless grace. It challenges us to move beyond a transactional view of faith—where we only approach God for what we need—to embrace a deeply relational one, where fellowship and communion with God are celebrated through spontaneous, heartfelt acts of praise. Our worship, therefore, should be a holistic and continuous response to God's goodness, recognizing that even our flawed and imperfect expressions of thanks are acceptable when offered with a sincere and grateful heart.
Questions for Reflection
FAQ
Why is leavened bread allowed in the thanksgiving offering when it's forbidden in many other sacrifices?
Answer: The allowance of leavened bread in the thanksgiving offering (Leviticus 7:13) is a significant and deliberate exception to the general prohibition found in passages like Leviticus 2:11 and during the Passover (Exodus 12:15), where leaven often symbolized corruption, sin, or the haste of the Exodus. This distinction highlights the unique nature of the thanksgiving offering. Unlike sin offerings or burnt offerings, which focused on atonement or complete dedication, the thanksgiving offering was a communal meal of celebration and fellowship. The leavened bread was not placed on the altar to be consumed by fire, but rather eaten by the priests and the offerer. Its inclusion likely symbolized the ordinary, everyday bread of the people, signifying that even in their common, imperfect state, they could approach God with profound gratitude and enjoy intimate fellowship with Him. It emphasized the joy and normalcy of a celebratory meal rather than the strict purity required for atoning sacrifices.
What is the deeper significance of the "sacrifice of thanksgiving"?
Answer: The "sacrifice of thanksgiving" (zevach todah) was a specific type of peace offering brought to express deep gratitude for God's blessings, deliverance, or fulfilled vows. Its profound significance lies in its emphasis on spontaneous praise and acknowledgment of God's goodness, often in direct response to a specific act of divine intervention (e.g., deliverance from danger, healing from sickness, or safe return from a journey). Unlike other offerings that might be prompted by sin or a general desire for fellowship, the todah was a direct, joyful, and often public response to God's faithfulness. The requirement to eat the meat of this offering on the same day (Leviticus 7:15) underscored the urgency and immediacy of expressing gratitude, preventing any delay that might diminish the freshness or sincerity of the praise. It served as a powerful reminder that worship involves not only seeking God's favor but also celebrating His active presence and abundant provision in one's life.
How does this Old Testament practice relate to Christian worship today?
Answer: While Christians no longer offer animal sacrifices, the profound principles behind the thanksgiving offering remain highly relevant and find their ultimate fulfillment and transformation in Christian worship. The emphasis on gratitude, fellowship, and communal celebration in Leviticus 7:13 is echoed in the New Testament. Believers are called to offer "sacrifices of praise" to God continually (Hebrews 13:15) and to approach Him with thanksgiving in all their prayers and supplications (Philippians 4:6). The communal meal aspect of the Old Testament todah is beautifully echoed and transformed in the Lord's Supper (Communion), where believers gather to remember Christ's perfect sacrifice and experience profound fellowship with Him and with one another. The allowance of leavened bread, symbolizing God's acceptance of imperfection in the context of heartfelt gratitude, reminds us that God graciously welcomes us as we are, through Christ, when we come with sincere hearts of thanks, not relying on our own perfection but solely on His redeeming grace.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:13, with its unique allowance of leavened bread in the thanksgiving offering, finds profound Christ-centered fulfillment in the New Covenant. While leaven often symbolized sin and corruption in the Old Testament, its presence here, consumed in a communal meal of gratitude, powerfully foreshadows how God, in Christ, embraces humanity in its fallen and imperfect state, not for atonement through our own merit, but for intimate fellowship through His perfect and complete sacrifice. Jesus Himself is the ultimate "peace offering" (Ephesians 2:14), whose body was broken as the true "bread of life" (John 6:35), making genuine and lasting communion with God eternally possible. Unlike the Old Testament offerings, which could only temporarily cover sin, Christ's singular, perfect sacrifice on the cross fully and eternally atoned for our "leaven" of sin, allowing us to approach God with boldness, confidence, and overflowing thanksgiving, not based on our own purity, but solely on His perfect righteousness and finished work (Hebrews 10:10-14). The joyous, communal meal of the thanksgiving offering is beautifully and eternally fulfilled in the Lord's Supper, where believers partake of bread and wine, remembering Christ's body and blood, and celebrating their profound fellowship with Him and with one another—a perpetual "sacrifice of praise" (Hebrews 13:15) offered through Him, our Great High Priest. In Christ, our imperfect thanksgiving, offered from our ordinary, leavened lives, is made perfectly acceptable and pleasing to God.