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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 7:16 meticulously details the consumption period for peace offerings categorized as a vow or a voluntary offering. Unlike the thanksgiving offering, which mandated same-day consumption, these specific offerings permitted the worshipper and their household to partake of the meat on the day of the sacrifice and also on the following day. This precise distinction within the sacrificial laws underscored the varying intents behind different offerings, highlighting God's meticulous instructions for maintaining ritual purity and fostering communal fellowship around the sacred meal.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:16 primarily employs Legal Prescription and Contrast. The verse functions as a clear, concise legal directive, laying down precise rules for the consumption of specific offerings. This Prescription is characteristic of the book of Leviticus, which serves largely as a manual for priestly and communal holiness, establishing the divine expectations for Israel's worship and daily life. Furthermore, the verse utilizes Contrast by implicitly comparing the consumption period of vow and voluntary offerings with that of the thanksgiving offering (explicitly stated in Leviticus 7:15). This Contrast serves to highlight the nuanced distinctions within the broader category of peace offerings, emphasizing that while all were expressions of fellowship, the specific intent behind them (gratitude, commitment, or freewill) dictated subtle variations in their ritual requirements, particularly concerning the sacredness and timing of their consumption. The underlying principle of Holiness is also evident, as the strict time limits ensure the meat remains pure and acceptable, preventing desecration through spoilage and upholding the sanctity of the divine-human encounter.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:16, by differentiating between types of peace offerings and their consumption periods, underscores profound theological truths: God's meticulous order, the importance of intentionality in worship, and the value of freewill devotion. The distinction between a spontaneous act of thanksgiving (requiring immediate consumption) and a deliberate vow or voluntary gift (allowing two days) reveals that God acknowledges and values the diverse motivations behind human offerings. It teaches that our worship should not be haphazard but thoughtful, reflecting genuine purpose and a heart aligned with divine will. The regulations also reinforce the sanctity of the offering and the importance of consuming it within its consecrated time, preventing its defilement and emphasizing reverence for what belongs to God. This communal meal aspect of the peace offering prefigures the fellowship believers share with God and one another, a fellowship marked by both spontaneous joy and steadfast commitment.
REFLECTION AND APPLICATION
While the ceremonial laws of the Old Testament are not directly binding on New Covenant believers, the principles embedded within Leviticus 7:16 offer timeless spiritual insights. This verse challenges us to consider the intentionality and motivation behind our spiritual "offerings" today. Are our acts of worship, service, giving, and commitment spontaneous expressions of heartfelt gratitude, or are they deliberate vows and voluntary commitments made out of a deeper, sustained devotion? God values both immediate, fervent praise and thoughtful, consistent obedience. The emphasis on consuming the sacrifice within a specific timeframe reminds us of the importance of diligence and promptness in our spiritual lives. We are called to live out our faith actively, not allowing our spiritual commitments to "spoil" through procrastination or neglect. Our "living sacrifice" (Romans 12:1) should be continually fresh, vibrant, and actively engaged, reflecting a sustained and intentional walk with God. This passage encourages us to cultivate a heart that is both passionately responsive and faithfully committed in our relationship with the Lord.
Questions for Reflection
FAQ
What is the difference between a "vow" and a "voluntary offering" in this context?
Answer: A "vow" (Hebrew: neder) is typically a conditional promise made to God, often in exchange for a specific blessing or deliverance, or as a solemn commitment to perform a certain action. It is a binding obligation that the individual freely undertakes. A "voluntary offering" (Hebrew: nedabah), on the other hand, is a freewill gift given spontaneously and without any prior obligation or condition. It flows from a heart of generosity and devotion, not from a promise made. Both are expressions of devotion but differ in their underlying motivation and binding nature, with the vow carrying a sense of prior commitment and the voluntary offering being an unprompted act of love.
Why did God specify different consumption times for different peace offerings?
Answer: The varying consumption times reflected the distinct nature and intent of each offering, as well as practical considerations. The thanksgiving offering (Leviticus 7:15) required immediate consumption, emphasizing fervent, immediate gratitude that should not be delayed. Vow and voluntary offerings, while still sacred, might have allowed for a more extended celebration or communal participation, perhaps because their underlying motivation (a deliberate vow or a spontaneous gift) was less about immediate urgency and more about sustained devotion or a broader celebratory fellowship. Additionally, all time limits served to maintain ritual purity and prevent spoilage in a warm climate, as any meat kept beyond the prescribed time became defiled and unacceptable (Leviticus 7:18).
What happened if the meat was not eaten within the prescribed time?
Answer: If any meat from the peace offering, including vow or voluntary offerings, was kept and eaten on the third day, it became "abominable" (pigul) and would not be accepted by God. The person who ate it would bear their iniquity, meaning they would be held accountable for defiling a sacred offering, and the offering itself would not be credited to them as a pleasing sacrifice (Leviticus 7:18). This strict rule underscored the sanctity of the offering and the importance of adhering to God's precise commands regarding holy things, preventing desecration and emphasizing the need for reverence and purity in all acts of worship.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:16, with its detailed regulations for vow and voluntary peace offerings, points us to Christ in profound ways. The peace offering itself, symbolizing fellowship and communion, finds its ultimate fulfillment in Jesus, who is our peace (Ephesians 2:14). He is the perfect "voluntary offering," willingly laying down His life as a spotless sacrifice, not under compulsion or a conditional vow, but out of boundless love for His Father and for humanity (John 10:18). His sacrifice on the cross was the ultimate fulfillment of all Old Testament offerings, bringing true and lasting fellowship between God and humanity. Furthermore, the concept of "eating" the sacrifice and maintaining its purity points to our spiritual communion with Christ. Just as the Israelites partook of the peace offering, believers are called to "eat" the flesh and "drink" the blood of the Son of Man, spiritually partaking in His life and sacrifice through faith, which leads to eternal life (John 6:53-56). Unlike the perishable meat of the Old Covenant offerings, Christ's sacrifice provides spiritual nourishment that never spoils and brings an enduring, perfect fellowship that transcends time and ritual, available to all who believe in Him and His finished work (Hebrews 10:10-14). He is the Lamb of God, whose sacrifice is eternally fresh and efficacious, inviting us into perpetual communion.