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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 7:17 specifies a crucial regulation for the peace offering, mandating that any remaining sacrificial meat not consumed by the second day must be ritually burned on the third day. This command served to prevent physical decay in a warm climate while profoundly underscoring the sacredness of offerings, the transient nature of their ritual purity, and the absolute necessity of timely obedience in worship. It distinguished the holy from the common, ensuring that the act of fellowship with God through the sacrifice remained undefiled and revered, reflecting God's unwavering demand for holiness in all approaches to Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:17 employs several potent literary devices to convey its profound theological and practical directives. The most evident is Prescriptive Law, as the verse functions as a direct, unambiguous command within a larger legal code. This highlights the absolute authority of God's word and the non-negotiable nature of His requirements for worship and purity. There is also clear Symbolism embedded within the command: the "third day" symbolizes the boundary of the offering's sacredness and the onset of ritual impurity, while "fire" symbolizes purification, complete removal, and God's consuming holiness. The act of burning what was once holy but has become ritually profane serves as a powerful visual and theological reminder of God's absolute holiness and the strict separation He demands between the sacred and the common. Furthermore, the detailed instructions for handling the "remainder of the flesh" demonstrate Metonymy, where the physical meat stands for the entire offering and, by extension, the worshipper's commitment and the integrity of the communion with God. The decay of the meat would symbolize the decay of the spiritual relationship if God's commands were disregarded, emphasizing the holistic nature of obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:17 profoundly illustrates the themes of divine holiness, human responsibility, and the nature of true fellowship with God. The command to burn the remaining flesh on the third day underscores that God's holiness is absolute and demands a corresponding purity and promptness in worship and life. What is consecrated to Him must be treated with the utmost reverence; its sacred status is not indefinite but bound by divine parameters. This teaches that spiritual opportunities and blessings are time-sensitive, requiring diligent and timely engagement lest they "spoil" or lose their efficacy. The principle extends beyond ritual to the believer's walk: we are called to maintain a state of spiritual readiness and purity, guarding against anything that would corrupt our fellowship with God or diminish the sacredness of our calling. This law serves as a timeless reminder that God desires not just our participation in worship, but our pure, timely, and wholehearted devotion.
REFLECTION AND APPLICATION
Leviticus 7:17, while originating from an ancient sacrificial system, offers enduring principles for contemporary believers concerning our spiritual walk and our approach to God. It challenges us to consider the "shelf life" of our spiritual opportunities and the urgency with which we should embrace God's blessings and commands. Just as the physical meat could become defiled if not consumed or properly disposed of, our spiritual lives can become "stale," corrupted, or ineffective if we procrastinate in obedience, neglect fellowship, or allow worldly influences to diminish the sacredness of our relationship with God. This verse calls us to a vigilant pursuit of holiness and prompt action, reminding us that God desires not just our presence in worship, but our pure, timely, and wholehearted devotion. It compels us to ask if we are truly valuing the sacred things God has given us—His Word, His Spirit, His community, and His call—or if we are allowing them to "spoil" through indifference, delay, or a lack of reverence. Our spiritual "meat" must be consumed and acted upon, lest it become a source of impurity rather than blessing.
Questions for Reflection
FAQ
Why was the "third day" so significant for burning the meat?
Answer: The "third day" marked the point at which the sacrificial meat, having been consecrated to God, would begin to decay significantly in the warm climate of ancient Israel. Beyond the practical health concern, this decay would render the meat ritually impure, making it unfit for consumption by anyone, including the priests. The command to burn it was a profound theological imperative to prevent the sacred from becoming defiled or treated with contempt. It underscored God's demand for absolute purity in all matters related to His worship and served as a tangible reminder that blessings and opportunities in fellowship with God are time-sensitive and must be embraced promptly. This strict timeline ensured reverence for the offering and for God Himself, preventing any lingering association that could lead to spiritual defilement, as detailed in Leviticus 7:18.
Does this law about burning meat still apply to believers today?
Answer: The literal command to burn sacrificial meat on the third day does not apply to New Testament believers, as the Old Covenant sacrificial system has been fulfilled in Christ. The animal sacrifices were shadows pointing to the ultimate sacrifice of Jesus Christ, as explained in Hebrews 10:1-10. However, the underlying spiritual principles remain profoundly relevant. This law teaches us about the importance of holiness, prompt obedience, and the value of spiritual purity. It reminds us that God is holy and demands that we approach Him with reverence and integrity. It also highlights that spiritual opportunities, like the "fellowship" symbolized by the peace offering, are not indefinite; we are called to embrace them with urgency and diligence, ensuring that our spiritual lives do not become "stale" or defiled through neglect or procrastination. The focus shifts from physical meat to the spiritual realities of our walk with God, emphasizing the need to guard our hearts and lives from anything that would corrupt our relationship with Him, as encouraged in passages like 1 Peter 1:15-16 and Romans 12:1-2.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:17, with its stringent command to burn the "remainder of the flesh" on the third day, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The peace offering, with its shared meal, beautifully foreshadowed the intimate fellowship believers now enjoy with God through Christ. Unlike the temporary and perishable nature of the Old Covenant sacrifices, whose efficacy was limited by time and required constant repetition, Christ's sacrifice on the cross was a perfect, once-for-all offering that never decays or loses its power (Hebrews 10:10). There is no "remainder" of Christ's sacrifice that needs to be burned because His atonement is complete and eternally sufficient, providing an enduring and imperishable basis for our fellowship with God (Hebrews 9:12). Furthermore, the symbolic "third day" of the Levitical law, marking the point of ritual impurity and disposal, is dramatically inverted and glorified in Christ's resurrection. Jesus himself rose on the "third day" (Luke 24:46), not to signify the decay or disposal of a sacrifice, but to inaugurate a new, living, and imperishable covenant. His resurrection on the third day transformed the symbolic boundary of ritual impurity into the triumphant dawn of new life and perpetual communion, ensuring that the "flesh" of His perfect offering, His very body, was not subject to corruption but became the source of eternal life for all who believe (John 6:54 and Acts 2:27). Thus, Christ fulfills the law by providing an offering that is eternally pure, forever effective, and the permanent foundation of our fellowship with God, eliminating the need for any perishable, time-bound ritual and establishing an everlasting covenant of grace.