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 7:19 provides precise regulations concerning the consumption of the peace offering, a voluntary sacrifice central to Israelite worship that fostered communal fellowship with God. This verse strictly prohibits the consumption of any portion of the sacrificial meat that has come into contact with a ritually unclean object or state, mandating its immediate destruction by fire. Conversely, it stipulates that only individuals in a state of ritual purity are permitted to partake of the undefiled flesh, thereby underscoring the absolute necessity of holiness and purity in all aspects of approaching God and participating in sacred communion within ancient Israelite worship.
Context
Literary Context
Leviticus 7:19 is situated within the detailed instructions for the peace offering (Hebrew: zevach shlamim), which are meticulously laid out in Leviticus 7:11-36. This section is a continuation of the broader sacrificial laws found in Leviticus 6-7, which delineate the specific procedures and priestly portions for various offerings. Unlike other sacrifices where the meat was entirely consumed on the altar or by the priests, a unique aspect of the peace offering was that a significant portion was returned to the worshipper and their household to be consumed in a communal meal. This meal was not merely a secular gathering but a sacred act of fellowship with God, signifying peace and communion. Given its sacred nature, stringent rules were necessary to ensure the purity of the consecrated food, preventing any defilement that would dishonor God or compromise the sanctity of the worship experience.
Historical & Cultural Context
The pervasive distinction between "clean" (Hebrew: ṭāhôr) and "unclean" (Hebrew: ṭâmêʼ) was a cornerstone of ancient Israelite religious and daily life. This elaborate system, detailed throughout the book of Leviticus—such as in the dietary laws of Leviticus 11 and the purity laws concerning bodily discharges and skin diseases in Leviticus 12-15—served a profound theological purpose. It educated the Israelites about God's absolute holiness and His demand for separation from anything that would compromise their purity or defile their worship. The command to burn defiled meat was not a mere hygienic precaution but a powerful theological statement: it represented the complete removal and destruction of that which was unfit for God's presence, preventing any contamination of the sacred sphere or the people. The severe consequences for violating these purity laws, as tragically illustrated by the fate of Nadab and Abihu, underscored the critical importance of strict obedience and profound reverence for God's sanctity.
Key Themes
This verse contributes significantly to several overarching themes within Leviticus and the Pentateuch. Firstly, it highlights the absolute holiness of God and His uncompromising demand for purity from His people, particularly in their approach to Him. The meticulous regulations emphasize that God is distinct from all impurity and cannot be approached carelessly. Secondly, it underscores the contagious nature of impurity, demonstrating how defilement can spread from an "unclean thing" to a holy object, rendering it unfit for sacred use. This concept taught the Israelites about the pervasive power of sin and defilement. Thirdly, it reinforces the theme of separation and distinction, drawing a clear line between the holy and the profane, the clean and the unclean. This distinction was vital for Israel's identity as a covenant people set apart for God. Finally, it foreshadows the need for atonement and cleansing, as the burning of defiled meat symbolized the radical removal of anything that hindered fellowship with a holy God, pointing towards the ultimate cleansing provided through Christ.
Exposition and Analysis
Key Word Analysis
This term refers to the meat of the sacrificial animal, specifically the portion of the peace offering designated for human consumption. In this context, it signifies the tangible element through which fellowship with God was expressed and enjoyed, making its purity paramount for the sanctity of the communal meal.
This denotes a state of ritual impurity, rendering a person, object, or food unfit for sacred activities or contact with holy things. It is a ceremonial, not necessarily moral, defilement that necessitates specific purification rites. Here, it signifies anything that would ritually contaminate the consecrated meat, making it unacceptable for consumption in a holy meal.
This command to "burn" (with fire) signifies complete and irreversible destruction. It was the prescribed method for disposing of anything ritually defiled that could not be purified, ensuring no trace of impurity remained to contaminate the holy space or the people. This emphasizes the absolute separation required between the holy and the profane.
This word signifies a state of ritual purity, indicating fitness and acceptability for sacred interaction, participation in worship, and consumption of holy food. It stands in direct contrast to "unclean" and highlights the prerequisite of purity for fellowship with God.
Verse Breakdown
"And the flesh that toucheth any unclean [thing] shall not be eaten"
This initial clause establishes a stringent prohibition concerning the sacred meat of the peace offering. Despite being designated for human consumption, any portion of the consecrated flesh that came into contact with an "unclean thing"—whether a ritually impure person, object, or animal—was immediately rendered defiled. This highlights the contagious nature of ritual impurity and God's absolute demand for holiness in all matters pertaining to His worship, emphasizing that even the slightest contamination made the holy unacceptable.
"it shall be burnt with fire"
This is the mandatory disposal method for the defiled meat. Burning with fire represented the ultimate and complete destruction of anything deemed utterly unfit for sacred use or consumption. This act served as a powerful visual and theological statement, signifying a radical separation and eradication of the defiled element, thereby preventing any further contamination and underscoring the severity with which God regarded ritual impurity in connection with His holy offerings.
"and as for the flesh, all that be clean shall eat thereof"
This final clause provides the essential counter-stipulation, clearly defining who is permitted to partake of the undefiled sacrificial meat. Only those individuals who were in a state of ritual purity (i.e., "clean") were allowed to eat. This reinforces the fundamental principle that access to God's presence and participation in sacred meals necessitated a state of ceremonial readiness, ensuring that both the inherent holiness of the offering and the sanctity of the communal meal were meticulously preserved.
Literary Devices
The primary literary device employed in Leviticus 7:19 is Contrast. The verse sharply juxtaposes two distinct states and their corresponding outcomes: the "flesh that toucheth any unclean [thing]" which "shall not be eaten" and "shall be burnt with fire," versus "the flesh, all that be clean shall eat thereof." This stark dichotomy highlights the absolute distinction God establishes between that which is acceptable and that which is anathema in His presence. The consequence of contact with impurity (complete destruction by fire) is set against the privilege of purity (communal eating of the sacred offering), thereby emphasizing the critical importance of ritual holiness for fellowship. This contrast serves to powerfully reinforce the overarching theological principle that God is holy and demands holiness from His people, particularly in their approach to Him through worship and sacred acts.
Theological and Thematic Connections
Leviticus 7:19 profoundly communicates God's unchanging nature as a holy God who demands holiness from His people. The meticulous regulations surrounding the peace offering underscore the foundational principle that genuine fellowship with God necessitates purity and a radical separation from anything that defiles. This physical and ceremonial purity served as a tangible, pedagogical representation of the spiritual purity God desires from the hearts and lives of His worshippers. The strictness of the law demonstrated the gravity of sin and impurity in God's sight and the absolute necessity of addressing it before approaching Him. While the literal application of these ceremonial laws has changed with the advent of the New Covenant, the underlying theological truths about God's intrinsic holiness, sin's defiling power, and the indispensable need for purity to commune with Him remain eternally relevant and foundational for Christian theology.
Reflection and Application
Leviticus 7:19, though deeply rooted in ancient Israelite sacrificial law, offers profound and enduring spiritual lessons for believers today. It serves as a powerful reminder that God is unchangingly holy, and therefore, our approach to Him—whether in corporate worship, private devotion, dedicated service, or daily living—must always be marked by reverence, intentionality, and a diligent pursuit of personal holiness. While the ceremonial laws concerning clean and unclean foods no longer bind New Covenant believers, the underlying principle of guarding our spiritual lives from defilement remains paramount. This calls for exercising keen discernment in what we allow to influence our minds, hearts, and actions, actively avoiding anything that would compromise our walk with God, hinder our fellowship with Him, or diminish our witness to the world. Our "spiritual offerings"—our prayers, our praise, our acts of service, and indeed, our very lives—should be presented to God with integrity, purity of motive, and a sincere desire to honor His high standard of holiness, reflecting the transformed lives of His redeemed people.
Questions for Reflection
FAQ
Why was it so important to burn the defiled meat instead of just discarding it?
The command to burn the defiled meat, rather than merely discarding it, underscores the extreme seriousness with which God viewed ritual impurity, especially concerning consecrated items. Burning was the prescribed method for complete and irreversible destruction, ensuring that no trace of the impurity remained to contaminate the holy space, the people, or the memory of the sacred offering. It served as a vivid object lesson that defilement was utterly incompatible with God's holiness and had to be entirely eradicated. This act underscored the absolute separation required between the holy and the profane, preventing any potential for the unclean to compromise the sacred. It was a profound theological statement about God's nature and His uncompromising demand for purity in all matters related to worship and fellowship with Him, vividly illustrating the principle that sin, the ultimate defilement, must be completely removed.
Christ-Centered Fulfillment
Leviticus 7:19, with its stringent demands for purity in the handling of the peace offering, finds its ultimate fulfillment and profound transformation in the person and work of Jesus Christ. The Old Testament system of clean and unclean, and the burning of defiled sacrifices, pointed forward to a greater reality: the indispensable need for a perfect sacrifice that could truly cleanse from sin, which is the ultimate and most pervasive defilement. The peace offering symbolized fellowship with God, a communion made possible only through the shedding of blood and the maintenance of external purity. However, the temporary and external nature of these laws meant that true, internal purity and unbroken fellowship remained elusive for humanity. Jesus, as the perfect Lamb of God, offered Himself as the final and sufficient sacrifice, not merely to cover ceremonial impurity but to cleanse us from the defilement of sin itself (Hebrews 9:14). His precious blood, unlike the ashes of burnt offerings, possesses the power to truly purify our consciences from dead works, enabling us to serve the living God with genuine freedom and purity. Through His atoning work on the cross, the formidable barrier of impurity is irrevocably removed, and believers are granted direct, unhindered access to God's holy presence, entering into an eternal peace offering—a profound fellowship not based on our fleeting ritual cleanliness but on His perfect righteousness and the complete efficacy of His sacrifice (Ephesians 2:13-18). The Old Testament laws concerning defiled meat being burnt foreshadowed the complete removal of sin's power and presence through Christ's death, allowing all who are made "clean" by His atoning blood to partake in the spiritual feast of eternal life and unending communion with God (Revelation 7:14).