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 7:22 introduces a foundational divine declaration: "And the LORD spake unto Moses, saying." This recurring formula, prominent throughout the Pentateuch, serves as an authoritative divine assertion, signaling the commencement of a new segment of God's direct revelation and explicit commands to Israel through His chosen mediator, Moses. Far from a mere transitional phrase, this declaration profoundly underscores the divine origin and absolute authority of the subsequent instructions, particularly those concerning the sanctity of sacrificial offerings and dietary laws, thereby establishing the immutable premise for Israel's covenant relationship with Yahweh.
Context
Literary Context
Leviticus 7:22 functions as a pivotal transition within the broader discourse on sacrificial laws and purity. It immediately follows detailed instructions concerning the various types of peace offerings (Leviticus 7:11-21), which included specific rules for the thank offering, votive offering, and freewill offering, along with their associated communal meals. This verse then precisely introduces the stringent prohibition against consuming the fat and blood of sacrificial animals (Leviticus 7:23-27), a command that carries profound theological weight regarding life, atonement, and the sanctity of God's portion. The formulaic introduction thus signals a shift from the how of offering to the what and why of specific dietary restrictions tied to the sacrificial system, reinforcing the divine authority behind these vital purity laws and preparing the reader for a new, equally critical set of divine directives.
Historical & Cultural Context
The setting for this divine utterance is the wilderness, specifically at the foot of Mount Sinai, shortly after the exodus from Egypt and the establishment of the covenant. At this foundational stage of Israel's national and religious identity, God was meticulously shaping a holy people distinct from the surrounding pagan nations. The communication through Moses, as seen in passages like Exodus 20:1 where God speaks the Ten Commandments, firmly established Moses as the unique and indispensable mediator between God and Israel. In a world where divine communication was often perceived through omens, dreams, or diviners, the direct, verbal, and authoritative address from Yahweh to Moses, followed by explicit commands, set Israel's relationship with their God apart. This method of revelation underscored God's active involvement in their daily lives and His desire to establish a society governed by divine rather than human wisdom, contrasting sharply with the arbitrary decrees of pagan deities.
Key Themes
This verse, as an introductory formula, contributes significantly to several overarching themes within Leviticus and the Pentateuch. Firstly, it emphasizes the Sovereignty and Authority of God, asserting that Yahweh is the ultimate lawgiver whose word is absolute and binding. Secondly, it highlights the Mediatorial Role of Moses, underscoring his unique position as the divinely chosen conduit for God's revelation to His people, a theme crucial for understanding Israel's leadership structure and the transmission of the Law. Thirdly, it reinforces the theme of Divine Revelation, demonstrating that God is not a silent or distant deity but one who actively communicates His will and character to humanity. Finally, by introducing specific laws, it contributes to the theme of Holiness and Purity, as God's commands are designed to set Israel apart as a holy nation, reflecting His own holy character, as detailed throughout Leviticus.
Exposition and Analysis
Key Word Analysis
This is the tetragrammaton (H3068), the personal, covenant name of God, often rendered "Yahweh." Its use here, rather than a generic term for deity (like Elohim), emphasizes that the speaker is the specific God who entered into a covenant relationship with Israel, rescued them from slavery, and is now establishing His laws among them. It highlights His self-existence, eternal nature, personal involvement, faithfulness, and ultimate authority over His people.
The verb דָּבַר (H1696), dâbar, signifies a direct, intentional, and often authoritative verbal communication. It implies a deliberate arrangement of words, a clear and articulate declaration, not a whisper or a suggestion. In this context, it underscores the directness and forcefulness of God's command, indicating that the following words are not Moses' interpretation but God's precise instruction, meant to be heard and obeyed.
The infinitive לֵּאמֹר (H559), ʼâmar, meaning "to say" or "saying," functions as a technical term that introduces direct speech. Its inclusion here is crucial as it emphasizes that what follows Leviticus 7:22 is a verbatim quote of God's own words. This reinforces the inerrancy and divine inspiration of the subsequent commands, leaving no room for doubt regarding their origin or absolute authority, and demanding strict adherence.
Verse Breakdown
"And the LORD"
This opening phrase immediately identifies the source of the communication as Yahweh, the covenant God of Israel, the self-existent and eternal One. It establishes divine authority from the outset, grounding all subsequent commands in the character and will of the sovereign Creator who has chosen Israel as His special people, thereby lending absolute weight to His decrees.
"spake unto Moses"
This clause specifies the recipient of God's direct revelation. Moses is presented as the unique and privileged conduit through whom God communicates His will to the entire nation of Israel. This highlights Moses' divinely appointed mediatorial role, underscoring the divine choice and trust placed in him to faithfully transmit God's word without alteration or personal interpretation.
"saying,"
This concluding word serves as a direct quotation marker, indicating that the words immediately following are the precise, unadulterated utterance of God Himself. It emphasizes the directness and verbatim nature of the divine command, ensuring that the ensuing laws are understood as God's explicit instructions, demanding absolute attention, unwavering obedience, and reverent application by the people.
Literary Devices
Leviticus 7:22 employs several significant literary devices, primarily functioning as a Formulaic Introduction. This phrase, "And the LORD spake unto Moses, saying," is a recurring motif throughout the Pentateuch, especially in Exodus, Leviticus, and Numbers. Its Repetition serves to continually reinforce the divine origin and absolute authority of the laws and instructions that follow. Each instance acts as a Divine Assertion, emphatically declaring that the subsequent text is not human wisdom or tradition, but the direct, authoritative word of Yahweh. This repetitive formula creates a sense of Emphasis on the sacredness and binding nature of the covenant stipulations, ensuring that the Israelite audience (and later readers) consistently recognize the divine imperative behind every command, from sacrificial rituals to dietary restrictions. It also subtly highlights Moses' unique role as the divinely appointed Mediator of God's revelation, solidifying his prophetic authority.
Theological and Thematic Connections
Leviticus 7:22, though a brief introductory formula, is pregnant with profound theological significance. It fundamentally establishes the concept of divine revelation, affirming that God is not a distant, silent deity but one who actively communicates His will to humanity. This direct communication underscores God's sovereignty, His meticulous care for His people, and His desire to establish a holy nation governed by His perfect standards. The phrase also reiterates the absolute authority of God's word, making it the non-negotiable foundation for Israel's entire religious, social, and moral life. It reminds us that true worship and obedience stem from hearing and responding to God's revealed truth, which is always authoritative and life-giving.
Reflection and Application
The seemingly simple phrase "And the LORD spake unto Moses, saying" carries immense weight for contemporary believers. It serves as a powerful reminder that the God we worship is a God who speaks, who desires to make His will known, and who has done so definitively through His Word. This verse compels us to approach Scripture not as a collection of human ideas, but as divinely inspired truth—the very breath of God. Our spiritual lives are to be built upon this foundation of divine revelation, cultivating a posture of humble listening and eager obedience. Just as the Israelites were called to adhere strictly to God's commands, we too are invited to align our lives with His revealed will, trusting in His wisdom and sovereignty. This foundational truth should inspire both reverence for the Bible and a commitment to diligently study and apply its timeless principles, recognizing that in doing so, we are responding to the living God who continues to speak through His written Word and His Spirit.
Questions for Reflection
FAQ
Why is this introductory phrase so frequently repeated in the Pentateuch?
The frequent repetition of "And the LORD spake unto Moses, saying" serves several crucial purposes. Firstly, it consistently reinforces the divine origin and absolute authority of every command, ordinance, and instruction that follows. In a culture where laws could be human constructs, this formula unequivocally declares that Israel's laws came directly from Yahweh, their covenant God. Secondly, it highlights Moses' unique and indispensable role as God's chosen mediator, the sole human conduit through whom God's precise words were delivered to the people. This established the legitimacy of Moses' leadership and the divine mandate behind the entire legal and ritual system. Finally, it acts as a powerful literary device to segment and introduce new blocks of divine revelation, guiding the reader through the unfolding narrative of God's progressive communication with His people, as seen in the detailed instructions for the tabernacle in Exodus 25 or the extensive purity laws throughout Leviticus.
Does this verse imply that all of God's communication to Moses was strictly verbal?
While "spake unto Moses, saying" emphasizes direct verbal communication, the Bible indicates that God communicated with Moses in various ways. For instance, God revealed Himself in a burning bush (see Exodus 3:2-4), through a cloud (as in Exodus 19:9), and even "face to face" as a man speaks to his friend (see Exodus 33:11). The phrase in Leviticus 7:22 specifically refers to the authoritative transmission of laws and commands, where the precise wording was paramount. It signifies a formal, deliberate act of divine revelation intended for public dissemination and obedience, often implying a direct auditory experience for Moses, which he then recorded or conveyed for the benefit of all Israel.
Christ-Centered Fulfillment
Leviticus 7:22, with its profound emphasis on God speaking His authoritative word through Moses, finds its ultimate and most perfect fulfillment in Jesus Christ. While Moses was a faithful mediator of the Old Covenant, he was but a shadow pointing to the perfect Mediator to come. The author of Hebrews powerfully declares that "in these last days [God] has spoken to us by his Son" (Hebrews 1:1-2). Jesus is not merely a prophet who conveys God's words; He is the Word of God incarnate, the living embodiment of divine revelation itself (as stated in John 1:1 and John 1:14). All the laws, commands, and prophetic utterances given through Moses pointed forward to Christ, who perfectly fulfilled the Law and revealed the Father completely. In Him, God's communication is no longer mediated through a prophet but is directly accessible through the Son, who is the very "radiance of God's glory and the exact representation of his being" (Hebrews 1:3). Therefore, to hear Jesus is to hear God, and to obey Jesus is to obey God, ushering in a new covenant where the Spirit writes God's law on our hearts (Jeremiah 31:33), making direct communion with the speaking God possible through faith in His Son.