TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Leviticus 7:11–34. His three-level outline is real structure in the source text, so it is rendered as structure.
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 7:18 sets a stringent regulation for the peace offering, declaring that any portion of the consecrated meat consumed on the third day after the sacrifice is unacceptable to God. This command underscores the divine demand for holiness, precision, and reverence in worship, emphasizing that a failure to adhere to God's specific instructions would nullify the offering's efficacy, render it an abomination, and bring personal guilt and defilement upon the individual who partook of it.
Context
Literary Context
Leviticus 7 concludes the detailed instructions concerning various sacrifices, with a particular focus on the peace offering (Hebrew: zevach sh'lamim). This offering was unique in that a portion of the meat was returned to the offerer and the priests for a communal meal, symbolizing fellowship and communion with God. The regulations for the peace offering begin in Leviticus 7:11 and extend through Leviticus 7:21. Within this section, specific time limits are given for consumption: a thank offering, a sub-category of the peace offering, had to be eaten on the same day (Leviticus 7:15). However, for a vow or freewill peace offering, the meat could be eaten on the second day. Leviticus 7:18 then introduces the strict prohibition against consuming any part of the peace offering on the third day, highlighting a critical distinction and the escalating severity of disobedience. This verse serves as a climactic warning regarding the sanctity of the offering and the consequences of its desecration.
Historical & Cultural Context
In ancient Israel, especially given the warm climate, meat would spoil quickly without proper preservation methods. While this practical concern might seem to underlie the time limits, the primary motivation for these strict regulations was profoundly theological. The peace offering was not merely a meal; it was consecrated meat, set apart for God. Delaying its consumption beyond the prescribed time would diminish its sacred character, treating it as common food rather than a holy offering. This would be an act of profound disrespect towards God and His holy ordinances. The entire sacrificial system, as detailed throughout the book of Leviticus, was designed to teach Israel about God's absolute holiness and the necessity of approaching Him on His terms, with meticulous obedience. Violations were not mere procedural errors but spiritual offenses that defiled the people and the sanctuary, potentially incurring divine judgment, as seen in various narratives throughout the Old Testament.
Key Themes
This verse significantly contributes to several overarching themes within Leviticus and the broader Pentateuch. Firstly, it emphasizes Holiness and Purity, illustrating that God's presence demands strict adherence to His standards, not human convenience. Secondly, it highlights the theme of Obedience and Disobedience, demonstrating that God's acceptance of worship is conditional upon precise conformity to His commands, and deviations carry severe consequences. Thirdly, it underscores the Sacredness of Offerings, revealing that items consecrated to God maintain their holiness only when handled according to divine instruction, transforming into an "abomination" if defiled. Finally, it reinforces the concept of Individual Accountability, where personal transgression against God's law directly results in bearing one's own iniquity.
Exposition and Analysis
Key Word Analysis
From an unused root meaning to stink; properly, fetid, i.e. (figuratively) unclean (ceremonially); abominable(-tion, thing). In Leviticus 7:18, this powerful term signifies something utterly detestable, repugnant, or morally offensive to God. Its application here to the consumption of peace offering meat on the third day elevates what might seem like a minor procedural breach to a profound spiritual offense, indicating God's extreme displeasure and the severe defilement incurred by such an act. It implies the offering has become putrid in God's sight, both physically and spiritually.
A primitive root; properly, to plait or interpenetrate, i.e. (literally) to weave or (generally) to fabricate; figuratively, to plot or contrive (usually in a malicious sense); hence (from the mental effort) to think, regard, value, compute. In this context, "not imputed" means that the offering will not be reckoned, credited, or accounted to the offerer for any spiritual benefit or favor. The act of worship is nullified, and the offerer gains no positive standing or acceptance from God through it. It signifies a complete rejection of the offering's efficacy due to non-compliance.
Verse Breakdown
"And if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day"
This clause sets the specific condition for the prohibition. It refers to the meat from any type of peace offering (thank, vow, or freewill) being consumed beyond the second day. The emphasis is on the "third day," indicating a strict time limit that, once crossed, renders the offering invalid and offensive. This highlights God's demand for timely and reverent consumption of consecrated items.
"it shall not be accepted, neither shall it be imputed unto him that offereth it"
This part outlines the immediate consequence for the offerer. God rejects the offering, meaning it fails to achieve its intended purpose of fellowship, thanksgiving, or atonement. Furthermore, it is not "imputed" (credited) to the offerer, implying that the act of worship is nullified, and the offerer gains no spiritual benefit or favor from it. Their effort is rendered meaningless in God's sight, as their disobedience has invalidated the sacred act.
"it shall be an abomination"
This declaration reveals God's severe judgment on the act itself. The meat, once holy and consecrated, becomes utterly detestable to God if consumed on the third day. This transformation from sacred to abhorrent highlights the profound spiritual significance of obedience and the severe consequences of treating holy things with disrespect or disregard for God's precise instructions. It underscores the defiling nature of disobedience.
"and the soul that eateth of it shall bear his iniquity"
This final phrase specifies the personal spiritual consequence for the individual who consumes the defiled meat. The "soul" refers to the person themselves, indicating that they will incur guilt and spiritual defilement. This consequence could range from ritual impurity requiring purification to being "cut off" from the community (excommunication or even death), depending on the severity and context of the transgression, signifying direct divine judgment and personal accountability for violating God's holy commands.
Literary Devices
Leviticus 7:18 employs several potent literary devices to convey its crucial message regarding holiness and obedience. The primary device is Legal Language, as the verse functions as a prescriptive command within the Mosaic Law, characterized by its clear conditional structure ("And if... it shall not be accepted... neither shall it be imputed... it shall be an abomination... and the soul... shall bear his iniquity"). This precise formulation leaves no room for ambiguity regarding the expected conduct and its consequences. The use of the term "abomination" (Hebrew: piggûwl) serves as a form of Hyperbole or intense Figurative Language, elevating what might seem like a mere procedural error (eating meat a day late) to a profound spiritual offense in God's eyes. This strong word choice underscores the gravity of disrespecting consecrated items and the absolute nature of God's holiness. Furthermore, the entire regulation serves as Symbolism, where the perishable nature of the meat and the strict time limit symbolize the transient nature of human efforts and the absolute necessity of immediate, precise obedience in approaching a holy God. The act of eating the meat on time symbolizes proper communion and reverence, while its defilement symbolizes the breaking of that sacred bond and the spiritual decay that results from disobedience.
Theological and Thematic Connections
Leviticus 7:18 profoundly illustrates God's unyielding holiness and His demand for meticulous obedience in worship. It teaches that divine acceptance is conditional upon strict adherence to His revealed will, emphasizing that God's standards are not arbitrary but reflect His perfect, unchangeable nature. The transformation of a holy offering into an "abomination" due to disobedience underscores the seriousness of violating sacred boundaries and the defiling nature of even seemingly minor transgressions in the eyes of a holy God. This principle extends beyond ritual, revealing that genuine worship is characterized by reverence, intentionality, and a humble submission to God's instructions, rather than human convenience or preference. It highlights that God values the heart of obedience over mere outward religious activity.
Reflection and Application
While the Mosaic sacrificial system has been fulfilled in Christ, the principles embedded in Leviticus 7:18 remain profoundly relevant for believers today. This verse calls us to examine the posture of our hearts in worship and obedience. It reminds us that God desires not merely our actions, but our reverence, our intentionality, and our precise adherence to His Word. Are we treating our spiritual disciplines, our service, our offerings of time, talent, and treasure to God with the sacredness they deserve, or are we allowing them to become "common" through neglect, delay, or a casual attitude? Just as the physical meat could become an abomination, our spiritual acts can become unacceptable if not offered in spirit and truth, according to God's will. This challenges us to pursue genuine holiness, understanding that our relationship with God is built on His terms, not our own preferences or conveniences. It compels us to consider how our seemingly small acts of disobedience or carelessness might be perceived by a holy God.
Questions for Reflection
FAQ
Why was the "third day" specifically forbidden for eating the peace offering?
The prohibition against eating the peace offering on the third day was primarily a theological and spiritual command, though it had practical implications regarding spoilage in a warm climate. The deeper reason was to emphasize the sacredness and consecrated nature of the offering. The strict time limit ensured that the offering was treated with reverence and consumed promptly as a holy meal, distinguishing it from common food. Delaying consumption beyond the prescribed time would diminish its sacred character, turning it into an "abomination" in God's eyes, thus nullifying the offering and bringing guilt upon the eater. This strictness underscored God's demand for precise obedience in all matters of worship and purity under the Mosaic Law. It taught Israel that God's holiness required immediate and complete adherence to His commands.
What does it mean for the offering "not to be accepted" and "not be imputed" to the offerer?
When the offering was "not accepted," it meant that God rejected the act of worship entirely; it failed to achieve its intended purpose of fellowship, thanksgiving, or atonement. For it "not to be imputed" to the offerer meant that the offerer received no spiritual credit, benefit, or favor from the sacrifice. The entire effort was rendered null and void in God's sight, as if it had never been offered. This highlights that God's acceptance of worship is conditional upon the offerer's obedience to His specific commands, emphasizing the importance of doing things God's way, not merely doing something for God. This concept is seen throughout the Old Testament where God distinguishes between acceptable and unacceptable worship based on adherence to His revealed will and the heart of the worshiper.
Christ-Centered Fulfillment
Leviticus 7:18, with its emphasis on a perfectly accepted sacrifice and the dire consequences of defilement due to disobedience or delay, finds its ultimate fulfillment in Jesus Christ. The strict time limits and the risk of an offering becoming an "abomination" underscore the perishable and imperfect nature of animal sacrifices, which could never truly take away sin or grant lasting peace. In stark contrast, Christ's sacrifice was "once for all" (Hebrews 9:26), an eternal offering that never spoils, decays, or becomes unacceptable. His body, unlike the peace offering meat, did not see decay (Acts 2:27), signifying the imperishable perfection and eternal efficacy of His atonement. Where the Israelite offerer bore his own iniquity for disobedience, Christ "bore our sins in his body on the tree" (1 Peter 2:24), taking upon Himself the "abomination" of our sin so that we might be made righteous. Through His perfect, eternally accepted sacrifice, we are granted true and lasting peace and fellowship with God, a communion that is not dependent on our flawed obedience to ritual but on His finished work (Hebrews 10:10-14). We are invited to partake spiritually in His body and blood, not perishable meat, but the life-giving essence of our Lord, through faith, finding eternal acceptance and freedom from bearing our own iniquity (John 6:53-58).