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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 7:21 stipulates a severe prohibition against any individual in a state of ritual uncleanness consuming the sacred meat of the peace offering. This divine mandate underscores the profound holiness of Yahweh and the consecrated nature of offerings dedicated to Him, establishing an inviolable boundary between the ritually pure and impure. The consequence for transgression—being "cut off from his people"—highlights the gravity of violating God's sacred ordinances, serving to protect the sanctity of the covenant community and its communion with the Divine.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:21 employs several literary devices to convey its message with clarity, emphasis, and solemnity. The most prominent is Repetition, specifically of the word "unclean" (Hebrew: ṭâmêʼ / ṭumʼâh). Appearing three times in the initial clause ("unclean [thing]," "uncleanness of man," "unclean beast," "abominable unclean [thing]"), this iterative use powerfully emphasizes the pervasive nature of defilement and the absolute strictness of the prohibition against any form of impurity in connection with the sacred. The verse is structured as a clear Legal Formulary or Prohibition, following a classic conditional-consequence pattern: "if [condition], then [action], then [consequence]." This formulaic approach leaves no ambiguity regarding the divine command, the forbidden act, and the severe penalty, ensuring its authoritative and binding nature. Furthermore, the verse utilizes potent Symbolism: the act of eating the peace offering symbolizes intimate communion and fellowship with God. Therefore, to eat it while defiled is to symbolically profane that communion, transforming an act intended for worship and reconciliation into an act of rebellion against the divine order. The stark Contrast between the sacred offering and the defiled state of the individual highlights the tension between God's absolute holiness and human impurity, underscoring the necessity of ritual separation for acceptable worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:21 profoundly articulates the foundational theological principle of God's absolute holiness and the corresponding demand for purity from His covenant people. It teaches that access to God's presence and participation in sacred acts are not casual but require adherence to His divine standards of cleanness. The peace offering, symbolizing fellowship and well-being, could only be partaken of by those in a state of ritual cleanness, illustrating that genuine communion with a holy God necessitates a separation from defilement, whether physical or spiritual. This statute underscores the seriousness of disrespecting sacred things and the covenant itself; even ritual infractions, when deliberate or negligent, carried severe consequences, reflecting the gravity with which God views the sanctity of His relationship with humanity and the purity of His worship. This principle foreshadows the New Testament emphasis on spiritual purity for fellowship with God.
REFLECTION AND APPLICATION
While the specific ceremonial purity laws of Leviticus are not directly binding on New Covenant believers, the underlying spiritual principles remain profoundly relevant and transformative for our walk with God today. Leviticus 7:21 serves as a timeless reminder that our God is holy, and our approach to Him, whether in worship, prayer, service, or daily living, must be marked by reverence, intentionality, and a pursuit of purity. Just as physical defilement prevented participation in the peace offering—a meal symbolizing fellowship—spiritual defilement, which is sin, hinders our communion with God and our full participation in the spiritual "offerings" of the New Covenant, such as praise, service, and fellowship with other believers. This passage calls us to a deep introspection, prompting us to honestly examine what "unclean things" in our lives—unconfessed sin, unholy attitudes, worldly attachments, or unrighteous actions—might be hindering our intimate walk with God. It challenges us to embrace the spiritual cleansing offered through Christ's atoning work and to live lives progressively separated from the defilements of the world, ensuring that our "spiritual sacrifices" (Romans 12:1) are acceptable and pleasing to Him, characterized by a pure heart and a clear conscience.
Questions for Reflection
FAQ
What does "cut off from his people" mean in the context of Leviticus 7:21?
Answer: The phrase "cut off from his people" (Hebrew: kārat) signifies a severe and comprehensive penalty within the Israelite covenant. It primarily means excommunication from the covenant community of Israel, leading to the loss of all social, religious, and economic benefits associated with being part of God's chosen people. This could involve being ostracized, losing one's inheritance, and being excluded from sacred rituals and communal blessings. Beyond social exclusion, it often implied divine judgment, where God Himself would intervene to remove the individual from the community, sometimes through premature death, as seen in cases like Exodus 31:14 for Sabbath violation. It represented a profound severance of the individual's relationship with the covenant and its blessings, underscoring the gravity of violating God's holy commands, especially concerning sacred offerings and purity.
Was ritual uncleanness always considered sin?
Answer: No, ritual uncleanness itself was not always considered sin. Many forms of uncleanness (e.g., childbirth, menstruation, touching a dead body) were natural occurrences or unavoidable aspects of life, not moral failings. These states of uncleanness simply rendered a person temporarily unfit for participation in sacred activities or entry into the tabernacle/temple, requiring a period of separation and specific purification rites. However, the act of violating a divine command while in a state of uncleanness—such as deliberately eating a sacred peace offering while defiled, as explicitly forbidden in Leviticus 7:21—was indeed considered a sin. The sin was not the uncleanness itself, but the deliberate transgression of God's command to maintain ritual separation and respect for His holiness. This distinction highlights that while uncleanness was a state, violating the rules associated with that state was a moral offense against God's revealed will.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:21, with its stringent demands for ritual purity before partaking in the peace offering, finds its profound Christ-centered fulfillment in the New Covenant. The entire Old Testament system, including its intricate purity laws and sacrificial rituals, served as a "shadow of the good things to come," with Christ as the ultimate reality (Hebrews 10:1). Jesus Christ is the perfect and final peace offering, whose singular sacrifice on the cross establishes true and lasting peace between a holy God and sinful humanity (Colossians 1:20). Unlike the temporary and external cleansing offered by the Mosaic Law, Jesus' shed blood provides a complete and internal purification from all sin, cleansing our consciences and making us truly clean before God (Hebrews 9:14). He, who was utterly pure and without sin, paradoxically touched the "unclean" (lepers, sinners, the dead) not to become defiled Himself, but to impart cleansing, healing, and life, thereby reversing the Old Covenant paradigm of defilement transmission (Mark 1:41). Through faith in Him, we are no longer "cut off" from God's people but are brought near by the blood of Christ, becoming part of His holy nation, a royal priesthood (Ephesians 2:13; 1 Peter 2:9). The Lord's Supper, the New Covenant meal, is our participation in the body and blood of Christ, our true peace offering, which we are called to partake of with a discerning and repentant heart, not based on external ritual purity but on spiritual integrity and faith in the One who makes us eternally clean (1 Corinthians 11:27-29).