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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 7:15 delivers a precise divine mandate concerning the consumption of the thanksgiving peace offering, stipulating that its edible portions must be consumed on the very day it is presented, with absolutely none remaining until the following morning. This instruction profoundly underscores the imperative for immediate and unreserved gratitude to God, while simultaneously preserving the ritual purity of the sacrifice and fostering prompt, joyful communion within the covenant community. It serves as a powerful reminder of the ephemeral nature of blessings and the spiritual necessity of responding to divine favor with alacrity and full engagement.
CONTEXT
Literary Context: Leviticus 7:15 is strategically positioned within a comprehensive exposition of the peace offerings, which commences in Leviticus 7:11. Chapters 6 and 7 of Leviticus collectively provide meticulous instructions primarily for the priests regarding their portions from the various sacrifices, alongside specific regulations for each offering type: burnt, grain, sin, guilt, and peace offerings. Within this broader framework, Leviticus 7:11-21 meticulously outlines the distinct rules governing peace offerings, differentiating between those presented for thanksgiving, in fulfillment of a vow, or as a freewill offering. The unique and stringent time limit of "the same day" for the thanksgiving offering, as specified in this verse, stands in stark contrast to the more lenient allowance for vow and freewill offerings to be consumed over two days, a distinction explicitly detailed in Leviticus 7:16. This deliberate contrast emphatically highlights the particular nature, urgency, and spiritual significance intrinsically linked to an offering presented out of immediate and heartfelt gratitude.
Historical & Cultural Context: In the ancient Near East, including ancient Israel, sacrificial meals were not merely ritualistic acts but were deeply integral to worship, social cohesion, and communal life, often serving as profound symbols of fellowship and reconciliation between the worshipper and the deity. The peace offering, known as shelamim, was distinct among the sacrifices in that a portion was dedicated to God (burned on the altar), a portion was allocated to the priests, and the substantial remainder was consumed by the worshipper and their household in a sacred communal meal. Given the warm climate prevalent in the ancient Near East, meat would rapidly spoil if not consumed promptly, rendering it unfit for consumption and ritually impure. The divine command to consume the thanksgiving offering "the same day" was, therefore, a practical measure to prevent such spoilage. Beyond mere hygiene, this stricture carried profound spiritual weight, reinforcing the paramount concept of ritual purity, which was absolutely essential for maintaining a right and holy relationship with God. The immediacy of consumption for the thanksgiving offering underscored the spontaneous, unreserved, and heartfelt nature of gratitude, which, much like fresh meat, was meant to be enjoyed, expressed, and celebrated without any delay. Any meat left beyond the prescribed time would become pigul, an "abomination," as explicitly stated in Leviticus 7:18.
Key Themes: Leviticus 7:15 significantly contributes to several overarching theological and narrative themes found throughout the book of Leviticus and the broader Pentateuch. Foremost among these is the theme of Holiness and Purity, emphasizing that God's presence among His people necessitates meticulous adherence to His standards of ritual and moral purity, even in acts of worship. The command for immediate consumption prevents ritual defilement, reinforcing that God desires worship that is unblemished and wholly consecrated. Secondly, it highlights the theme of Gratitude and Responsive Worship, underscoring that true worship is not merely a rote performance but a dynamic, heartfelt response to God's goodness and faithfulness. The urgency of consumption for the thanksgiving offering illustrates that gratitude, like a fresh blessing, should be acknowledged and expressed without procrastination, fostering a continuous posture of acknowledging God's constant provision, a theme echoed in Psalm 107:22. Finally, the verse speaks to the theme of Covenant Relationship and Communion, as the peace offering was a meal shared with God and among the community, symbolizing fellowship and well-being. The specific regulations for this offering, including the time limit, ensured that this communal meal remained sacred and a true expression of the covenant bond, as seen in the broader context of covenant stipulations in Exodus 24:11.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:15 masterfully employs several literary devices to convey its profound and multifaceted message. The most evident is Legal Prescription, as the verse functions as a direct, imperative command from God, characteristic of the extensive legal and ritual codes found throughout the Pentateuch. This directness underscores the divine authority behind the instruction and the non-negotiable nature of its observance within the covenant. There is also rich Symbolism embedded within the command: the perishable nature of the meat vividly symbolizes the perishable nature of blessings and, by extension, the freshness of gratitude. Just as physical meat spoils if not consumed promptly, so too can the vibrancy and sincerity of thanks diminish or be forgotten if not expressed immediately. The act of eating the sacrifice itself is inherently Symbolic of communion and fellowship, not only with God but also within the covenant community, solidifying shared well-being. Furthermore, the verse implicitly uses Contrast by imposing a stricter time limit for the thanksgiving offering compared to other peace offerings (a distinction made explicit in Leviticus 7:16), thereby highlighting the unique urgency, specificity, and profound significance of gratitude in God's eyes.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:15 profoundly illustrates the divine expectation for immediate, unreserved, and heartfelt gratitude within the covenant relationship. The command to consume the thanksgiving offering on the very day it was offered underscores that God desires not merely the performance of a ritual act, but the prompt, sincere, and complete response of a grateful heart. This immediacy prevents the "spoilage" of gratitude through procrastination, forgetfulness, or a sense of entitlement, ensuring that worship remains fresh, vibrant, and pure. It teaches that blessings are to be received and celebrated fully in the present moment, fostering a continuous posture of acknowledging God's goodness and faithfulness in every circumstance. The communal meal aspect of the peace offering further emphasizes that thanksgiving is often a shared experience, strengthening bonds within the community and with God Himself.
REFLECTION AND APPLICATION
While the intricate sacrificial system of the Old Covenant has been perfectly fulfilled in Christ, the timeless spiritual principles embedded in Leviticus 7:15 remain profoundly relevant and transformative for believers today. This verse serves as a powerful call to cultivate a spiritual posture of immediate, proactive, and unreserved gratitude. Just as the Israelites were divinely commanded to consume their thanksgiving offering without delay, we are exhorted to acknowledge and express our thanks to God for His countless blessings as soon as they are received, rather than allowing them to "spoil" through neglect, forgetfulness, or a subtle sense of entitlement. This immediate response fosters a deeper, more vibrant awareness of God's constant provision, unwavering faithfulness, and overflowing grace in every facet of our lives. It powerfully reminds us to live fully in the present moment, appreciating the mercies that are new every morning, and to generously share our joy and gratitude with others, thereby building up the body of Christ. Delaying gratitude can subtly lead to a hardening of the heart, diminishing our spiritual joy, hindering our communion with the Giver of all good things, and ultimately robbing us of the profound peace that accompanies a thankful spirit.
Questions for Reflection
FAQ
Why was the time limit for the thanksgiving offering stricter than other peace offerings?
Answer: The stricter time limit for the thanksgiving offering, compared to vow or freewill offerings (which could be eaten over two days, as seen in Leviticus 7:16), underscores the unique nature of todah (thanksgiving). A thanksgiving offering was typically a spontaneous, joyful response to a specific, recent blessing or deliverance. The immediacy of its consumption reflected the urgency and freshness of the gratitude it represented. Spiritually, it suggests that gratitude, like a perishable gift, is best expressed and enjoyed immediately, before its vibrancy fades or it becomes overshadowed by other concerns. Practically, it also ensured ritual purity, as any meat left beyond the prescribed time would become pigul (an abomination, according to Leviticus 7:18), rendering the offering defiled and unacceptable to God.
What does "leave any of it until the morning" imply beyond spoilage?
Answer: While preventing literal spoilage was undoubtedly a practical concern given the warm climate, the prohibition against leaving any of the thanksgiving offering until the morning carried profound spiritual implications far beyond mere hygiene. To leave the meat would signify a profound disregard for the sacredness of the offering and the divine command, leading to its ritual impurity. It would render the sacrifice pigul—an "abomination" or "detestable thing" (Leviticus 7:18). This state of pigul meant the offering was no longer acceptable to God, and anyone who ate it would bear their iniquity, incurring guilt. Thus, "not leaving any until the morning" emphasized the integrity, sincerity, and completeness of the worshipper's gratitude and obedience. It spoke to the importance of fully engaging with the act of worship and communion, leaving no room for half-heartedness, negligence, or a casual approach to divine commands. It demanded a full, present, and devoted response.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:15, with its profound emphasis on immediate and pure thanksgiving, finds its ultimate fulfillment and glorious transformation in the person and work of Jesus Christ. The Old Testament peace offerings, including those specifically for thanksgiving, served as powerful foreshadowings of Christ, who is our ultimate and perfect "peace offering," reconciling humanity to a holy God through His singular, atoning sacrifice on the cross (Colossians 1:20). His sacrifice was not a temporary, perishable offering that required immediate consumption to prevent spoilage, but rather a singular, perfect, and eternal act, offered "once for all" to secure eternal redemption (Hebrews 10:10). Our "eating" of this sacrifice is now spiritual, as we "eat the flesh of the Son of Man and drink His blood" through faith, signifying our complete union and continuous communion with Him (John 6:53-56). The immediacy demanded in Leviticus 7:15 for the physical offering now translates into the urgency of responding to the Gospel and living in continuous, heartfelt gratitude for Christ's finished work. We are called to offer a "sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to His name" (Hebrews 13:15), a spiritual offering that is always fresh, never "spoils," and is empowered by the indwelling Holy Spirit. Just as the ancient worshipper was to fully consume the blessing and express gratitude without delay, we are to fully embrace and live out the profound implications of Christ's perfect peace and salvation, living in constant, immediate thanksgiving for the Lamb of God who takes away the sin of the world (John 1:29).