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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 7:14 delineates a precise regulation within the peace offering, specifically the thank offering, mandating that a designated portion of the accompanying bread be set aside as a "heave offering" for the priest who performs the crucial act of sprinkling the blood. This verse illuminates God's meticulous provision for the sustenance of the Levitical priesthood, underscoring their divine appointment and the indispensable nature of their mediatorial role in Israel's worship system, particularly in facilitating fellowship and reconciliation between the offerer and the Lord through the sacred ritual of blood atonement.
CONTEXT
Literary Context: Leviticus 7:14 is situated within the comprehensive instructions for the peace offering (Leviticus 7:11-36), with a particular focus on the thank offering (Leviticus 7:12-15). Unlike other sacrifices, the peace offering uniquely culminated in a communal meal, symbolizing the restoration and enjoyment of fellowship between the worshipper, the priests, and God. The thank offering, a specific category of peace offering, was brought as an expression of profound gratitude for a special deliverance, blessing, or answered prayer. Alongside the animal sacrifice, the offerer was required to bring various types of bread: unleavened cakes mixed with oil, unleavened wafers anointed with oil, and cakes of fine flour mixed with oil (Leviticus 7:12). Uniquely, leavened bread was also permitted for the thank offering (Leviticus 7:13), a rare exception in sacrificial law, likely because it was not consumed on the altar but by the participants. Verse 14 specifically addresses the disposition of a portion of this bread, designating it as a "heave offering" for the officiating priest, thereby ensuring his sustenance from the sacred offerings and acknowledging his vital role.
Historical & Cultural Context: The instructions in Leviticus were delivered to Moses at Mount Sinai, providing the foundational legal and ritual framework for the newly formed nation of Israel's covenant relationship with Yahweh. These laws governed Israel's worship and daily life, all centered around the Tabernacle, which served as God's portable dwelling place among His people. The elaborate sacrificial system was the divinely ordained means for atonement, purification, and maintaining fellowship with God. The priesthood, exclusively drawn from the descendants of Aaron, was divinely appointed to mediate between God and the people, meticulously performing the intricate sacrificial rituals. The provision for the priests, as detailed in this verse, was critical; unlike other tribes, they received no tribal land inheritance but were sustained "by the offerings of the LORD made by fire," as seen in the broader context of priestly portions, such as those mentioned in Leviticus 2:3 - Priestly Portion of Grain Offerings. This arrangement ensured their full dedication to their sacred duties, emphasizing the centrality of their role in the spiritual well-being of the nation. The act of "sprinkling the blood" was a profoundly sacred and central ritual, signifying atonement and consecration, making the priest who performed it essential to the efficacy of the offering and thus justifying his special portion.
Key Themes: Leviticus 7:14 significantly contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it highlights the theme of Divine Provision, demonstrating God's meticulous care for those dedicated to His service, ensuring the priests' sustenance so they could wholly devote themselves to their sacred duties without worldly distractions. Secondly, it underscores the theme of Mediation and Atonement, emphasizing the indispensable role of the priest in bridging the gap between a holy God and sinful humanity. The act of "sprinkling the blood" is central to this, pointing to the life poured out for reconciliation, a concept profoundly articulated in Leviticus 17:11 - The Life is in the Blood. Thirdly, the verse reinforces the theme of Holiness and Order in Worship, as every detail of the offering, including the distribution of its parts, is precisely prescribed by God. This meticulousness reflects God's demand for reverence and order in approaching His holy presence, a principle evident throughout the sacrificial laws described in Leviticus 1 - The Burnt Offering through Leviticus 7 - The Peace Offering and Other Laws. Finally, the communal aspect of the peace offering, from which this portion is taken, speaks to the theme of Fellowship with God, where the offering culminates in a shared meal, symbolizing restored communion.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:14, like much of the Mosaic law, employs Precision and Legal Language, characterized by its meticulous detail and prescriptive instructions. Every element of the offering and its subsequent distribution is carefully delineated, underscoring the divine order and the profound seriousness with which worship was to be conducted. The verse also utilizes Symbolism: the "heave offering" itself symbolizes a portion consecrated and set apart for God's sacred use, representing His ownership and His provision for His servants. The act of "sprinkling the blood" is laden with profound Symbolism, representing the life poured out for atonement, purification, and the establishment of peace and reconciliation. Furthermore, the priest in this verse functions as a Metonymy for the entire Levitical priestly office, where the individual performing the specific ritual represents the divinely appointed class responsible for mediating between God and Israel. This detailed instruction ensures clarity and leaves no room for ambiguity in the execution of sacred duties, reflecting the divine demand for holy and ordered worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:14, though a specific detail within the intricate sacrificial system, unveils profound theological truths concerning divine provision, the nature of mediation, and the sanctity of worship. God's meticulous care for the sustenance of His priests underscores His unwavering commitment to those who dedicate their lives to His service, ensuring that the vital work of ministry can proceed unhindered. The priest's indispensable role in "sprinkling the blood" highlights the centrality of blood atonement in establishing peace and fellowship with God, a foundational principle that permeates the entire Old Testament sacrificial system. This ancient practice, with its emphasis on a mediator and a blood sacrifice, serves as a powerful foreshadowing, pointing forward to a greater reality—the ultimate mediator and the perfect sacrifice that would bring about a new and eternal covenant of peace and direct access to God.
REFLECTION AND APPLICATION
Leviticus 7:14 invites us to reflect deeply on the nature of divine provision and the profound significance of mediation in our relationship with God. While the Old Testament sacrificial system has been perfectly fulfilled in Christ, the enduring principles it embodies remain eternally relevant for believers today. We are reminded of God's unwavering faithfulness in sustaining those who serve Him, prompting us to consider how we, as members of the new covenant, are called to support and honor those who minister the Word and shepherd the flock in our contemporary context. Furthermore, the priest's indispensable role in sprinkling the blood powerfully directs our gaze to the ultimate High Priest, Jesus Christ, whose single, perfect sacrifice has forever opened the way to God. This verse challenges us to live in the glorious reality of the peace and intimate fellowship secured by His shed blood, responding by offering our lives as living sacrifices of profound gratitude and worship. It also encourages us to appreciate the meticulousness of God's divine design, recognizing that true worship requires reverence, order, and a deep, humble understanding of His holy ways.
Questions for Reflection
FAQ
What is the difference between a heave offering and a wave offering?
Answer: Both the heave offering (tᵉrûwmâh) and the wave offering (tᵉnûphâh) were portions of sacrifices designated for the priests, but they differed in the specific ritual action performed. The "heave offering" involved lifting the offering up vertically, symbolizing its presentation to the Lord, from whom it was then given to the priests as His designated portion. The "wave offering" involved a horizontal waving motion, often performed by the priest with the offerer's hands underneath, symbolizing the offering being moved back and forth before the Lord, acknowledging His ownership and allowing Him to "take" it before it was given to the priests. While the specific actions differed, both rituals served to consecrate the priestly portion and acknowledge God as the ultimate provider and recipient of all offerings.
Why was the priest given a portion of the offering?
Answer: The priests were given portions of the offerings for several crucial reasons. Firstly, it served as their primary means of sustenance. Unlike the other tribes of Israel, the Levitical priests were not allotted a portion of the land as an inheritance, as clearly stated in Numbers 18:20 - The Lord is the Priests' Inheritance. Instead, the Lord declared Himself to be their inheritance, meaning their livelihood came directly from the offerings brought by the people. This arrangement ensured that the priests could dedicate themselves fully to their sacred duties in the Tabernacle (and later, the Temple) without needing to engage in secular labor for their provision. It also underscored the people's responsibility to support those who ministered spiritually on their behalf, a principle echoed in the New Testament concerning those who preach the gospel, as seen in 1 Corinthians 9:14 - Ministers to Live from the Gospel.
How does this verse relate to New Testament worship?
Answer: While the specific rituals of the Old Testament sacrificial system, including the peace offering and heave offering, have been fulfilled and are no longer practiced by New Testament believers, the underlying theological principles remain profoundly relevant. Leviticus 7:14 highlights the importance of divine provision for ministry, the necessity of mediation for fellowship with God, and the centrality of sacrifice. In the New Testament, believers are called to support those who minister the gospel, reflecting the principle of providing for spiritual leaders, as articulated in Galatians 6:6 - Sharing Good Things with Teachers. More profoundly, the need for a priest to sprinkle blood for peace points directly to Jesus Christ, who is our ultimate and perfect High Priest, as affirmed in Hebrews 4:14-16 - Jesus Our Great High Priest, and whose blood, shed once for all, provides eternal peace and direct access to God, as explained in Hebrews 9:11-14 - Christ's Perfect Sacrifice. Thus, New Testament worship is centered on Christ's finished work, allowing believers to offer themselves as "living sacrifices" of praise and thanksgiving, as exhorted in Romans 12:1 - Living Sacrifices.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:14, with its focus on the priest's portion from the peace offering and his indispensable role in sprinkling the blood, profoundly foreshadows the person and redemptive work of Jesus Christ. The Old Testament priest, receiving the "heave offering" for his sustenance, points to Christ, our Great High Priest, as described in Hebrews 4:14 - Jesus, Our Great High Priest, who not only mediates for us but is also the ultimate source of all spiritual nourishment and life for His people. More significantly, the priest's crucial act of "sprinkling the blood of the peace offerings" finds its perfect and eternal fulfillment in Christ's singular, perfect sacrifice on the cross. The blood of animals could only temporarily cover sin and restore ceremonial peace; it could not fundamentally transform the human heart or provide eternal reconciliation. However, Jesus, by shedding His own precious blood, offered a "once for all" sacrifice, as declared in Hebrews 10:10 - Christ's Once for All Sacrifice, that truly takes away sin and establishes an everlasting covenant of peace, as beautifully articulated in Ephesians 2:14-16 - Christ Our Peace. Through His atoning work, we now have direct, confident access to God, not through a human priest or animal sacrifice, but solely by the blood of the Lamb of God, as triumphantly proclaimed in Hebrews 10:19-22 - Access Through Christ's Blood. The profound fellowship and communion symbolized by the peace offering's communal meal are fully realized in our spiritual union with Christ, who is our true peace and the very substance of our communion with the Father and with His Son, as confirmed in 1 John 1:3 - Our Fellowship is with the Father and with His Son.