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 7:23 delivers a clear and absolute divine prohibition to the Israelites, forbidding the consumption of the internal fat from animals designated for sacrifice—specifically oxen, sheep, and goats. This command, integral to the detailed laws surrounding the peace offering and the broader sacrificial system, serves as a profound theological statement. It underscores God's supreme holiness, His exclusive ownership of the choicest parts of creation, and the covenant people's call to offer Him their very best in worship and devotion, thereby distinguishing them as a nation set apart.
Context
Literary Context
Leviticus 7:23 is strategically placed within the extensive legal corpus detailing the various sacrificial offerings, specifically following the regulations for the guilt offering Leviticus 7:1-10 and preceding further instructions regarding the priests' portions. More precisely, it is an emphatic reiteration of a fundamental principle within the comprehensive laws governing the peace offering (also known as the fellowship offering or offering of well-being), which are delineated from Leviticus 7:11-36. Unlike other sacrifices, the peace offering uniquely allowed the worshiper to partake in a communal meal after specific portions were presented to God and the priests. However, certain elements, most notably the blood and the internal fat, were explicitly reserved for Yahweh alone. This reservation symbolized God's preeminence, His ownership of life, and the sacredness of the offering, reinforcing the overarching principle that what is consecrated to the Lord must not be appropriated by humans. The verse thus serves as a crucial boundary marker within the sacred economy of Israel's worship.
Historical & Cultural Context
In the ancient Near East, sacrificial practices were ubiquitous, yet Israel's divinely ordained system stood in stark contrast to the rituals of surrounding pagan cultures. While many pagan societies consumed the entire animal, including its fat, in their cultic meals, Israel's dietary laws, particularly the prohibitions concerning fat and blood, were foundational to their identity as a holy people set apart for God. This command was far more than a mere health regulation; it was a profound theological declaration. The internal fat (chelev), especially the rich suet covering vital organs and the fat tail of sheep, was universally considered the "best," "richest," or "choicest" part of the animal, often associated with vitality, prosperity, and abundance. By strictly reserving this preeminent portion for God, Israel publicly acknowledged His supreme sovereignty, their absolute dependence on Him, and their unique covenant relationship. This prohibition, first introduced in Leviticus 3:17 as a perpetual statute, underscores its fundamental importance throughout the sacrificial system and for the spiritual purity of the covenant community.
Key Themes
Leviticus 7:23 contributes significantly to several overarching themes pervasive throughout the book of Leviticus and the Pentateuch. Firstly, it powerfully reinforces the theme of Holiness, emphasizing God's absolute purity and His demand for a consecrated people. The distinction between the sacred (God's portion) and the common (what humans may consume) is paramount, teaching Israel to live a life set apart. Secondly, it highlights God's Sovereignty and Ownership. By reserving the "best" for Himself, Yahweh asserts His ultimate dominion over all creation and His right to receive the preeminent honor. This principle underscores that all good things come from Him and are ultimately His. Thirdly, the command contributes to the theme of Obedience and Covenant Fidelity. Adherence to such specific and seemingly arbitrary laws tested Israel's willingness to submit to God's authority, demonstrating their faithfulness to the covenant established at Sinai, as seen in the broader context of the Mosaic Law in Exodus 20. Finally, it reinforces the theme of Distinction, marking Israel as a unique nation whose worship practices and way of life were fundamentally different from those of their neighbors, reflecting their identity as God's chosen people, as elaborated in Deuteronomy 7:6.
Exposition and Analysis
Key Word Analysis
From the primitive root H1696, this word signifies "to arrange" but is used figuratively to mean "to speak." In this context, "speak" emphasizes the divine origin and authoritative nature of the command. It is not a human suggestion or a cultural custom, but a direct utterance from God, delivered through Moses, making the prohibition an unchallengeable divine decree. This highlights the weight and binding nature of the instruction for the Israelites.
The Hebrew term H2459, cheleb, refers specifically to the rich, internal suet that covers the vital organs (e.g., kidneys, intestines) and the fat tail of sheep. It is distinct from the marbled fat within the lean meat, which was permissible for consumption. The significance of cheleb lies in its symbolic value as the "best" or "choicest" part of the animal, representing its richness, vitality, and abundance. Offering this part to God signified giving Him the finest and most valuable portion, acknowledging His worthiness to receive the preeminent offering and His supreme ownership.
The Hebrew word H398, ʼâkal, is a primitive root meaning "to eat," used both literally and figuratively. In Leviticus 7:23, its literal sense of consuming food is central. The prohibition "Ye shall eat no manner of fat" directly forbids the physical ingestion of the specified fatty portions. The use of this fundamental verb underscores the direct and practical application of the command to the daily lives and dietary practices of the Israelites, making it a tangible expression of their obedience and reverence.
Verse Breakdown
"Speak unto the children of Israel, saying"
This introductory phrase establishes the divine authority and direct address of the command. It signifies that this is not a human ordinance but a direct revelation from God, communicated through Moses, intended specifically for His covenant people, the Israelites. This emphasizes the foundational importance of obedience to divine instruction in their national and spiritual life, setting the stage for a non-negotiable decree.
"Ye shall eat no manner of fat"
This is the core prohibition of the verse. The phrase "no manner of" (from the Hebrew kol, meaning "all" or "every") functions as an emphatic negative, stressing the absolute and comprehensive nature of the interdiction. As detailed in the Key Word Analysis, "fat" (chelev) refers specifically to the rich, internal suet, which was considered the choicest part. This absolute prohibition underscores the sacredness of this particular portion, which was exclusively reserved for God as a burnt offering, symbolizing His portion and His ownership of the best.
"of ox, or of sheep, or of goat"
These three animals represent the primary categories of clean livestock commonly used for sacrificial offerings in ancient Israel. By explicitly listing them, the command makes it unequivocally clear that the prohibition applies universally to the internal fat from all such animals used in sacrifices. This enumeration reinforces the consistency and breadth of the divine law across their sacrificial practices, ensuring no ambiguity regarding its application.
Literary Devices
Leviticus 7:23 employs several literary devices to convey its message with clarity, emphasis, and theological depth. The most overt device is Prohibition, which directly states what is forbidden ("Ye shall eat no manner of fat"), establishing clear and non-negotiable boundaries for the community's conduct. This is further strengthened by Repetition, as similar prohibitions concerning fat are found elsewhere in Leviticus (e.g., Leviticus 3:17), underscoring the command's fundamental importance and its pervasive application within the sacrificial system. Symbolism is central to the verse's meaning, as the fat (chelev) itself serves as a powerful symbol of the "best," "choicest," or "richest" part of the animal, representing vitality, abundance, and preeminence. By reserving this for God, the text employs Metonymy, where the part (fat) stands for the whole concept of offering God one's finest and acknowledging His supreme ownership and worthiness. The specific mention of "ox, or of sheep, or of goat" uses Enumeration to provide a comprehensive scope, ensuring the command's application to all relevant sacrificial animals, leaving no room for exceptions or misinterpretation.
Theological and Thematic Connections
Leviticus 7:23, in its strict prohibition against consuming the internal fat of sacrificial animals, profoundly articulates God's unwavering demand for holiness and His absolute sovereignty over all creation. The fat, recognized as the richest, most vital, and choicest part, was exclusively reserved for Him, signifying that the "best" of all things belongs to the Lord. This principle instilled in Israel a deep understanding of the sacredness of life and the imperative of approaching God with utmost reverence, acknowledging His supreme authority and ownership. It underscored the concept of distinction, setting Israel apart from surrounding pagan nations whose sacrificial practices often lacked such specificity and reverence. Obedience to this command was not merely a ritualistic act but a tangible expression of their covenant fidelity and their commitment to living as a people consecrated to Yahweh, reflecting His character in their daily lives and worship.
Reflection and Application
While the specific dietary laws of the Old Covenant, including the prohibition on consuming animal fat, are not binding on New Covenant believers (as clarified by the teachings of Jesus in Mark 7:19 and the apostolic instruction in Acts 10:15), the enduring spiritual principles embedded in Leviticus 7:23 remain profoundly relevant for our lives today. The command to offer God the "fat"—the choicest, richest, and most vital part—calls us to a life of wholehearted devotion and sacrificial giving. It challenges us to give God our very best in every sphere: our time, talents, resources, and affections, rather than merely our leftovers, what is convenient, or what is least valuable to us. This means prioritizing Him in our daily schedules, dedicating our unique gifts and abilities to His service, managing our finances with generosity and stewardship, and cultivating a heart that seeks to honor Him above all else. It reminds us that true worship involves a posture of reverence and a humble acknowledgment of His supreme authority and ownership over all that we are and all that we possess. Our spiritual distinction as followers of Christ is not found in external dietary rules, but in an internal commitment to holiness and a life that consistently reflects God's preeminence and glory.
Questions for Reflection
FAQ
Why was eating fat prohibited in the Old Testament?
The prohibition against eating the internal fat (specifically the chelev, or suet) was primarily theological and symbolic, rather than merely for health reasons. In ancient Israelite culture, fat was considered the "best," "richest," or "choicest" part of the animal, symbolizing vitality, abundance, and prosperity. By reserving it exclusively for God as a burnt offering (e.g., Leviticus 3:16), the Israelites were taught to acknowledge God's supreme ownership over all things and to offer Him the preeminent portion. It was a tangible expression of their reverence, obedience, and distinction as a holy people set apart for Yahweh, contrasting sharply with the practices of surrounding pagan nations who often consumed the entire animal in their rituals.
Does this prohibition apply to Christians today?
No, the specific dietary prohibition against eating fat from sacrificial animals, along with other Old Testament ceremonial dietary laws, does not apply to Christians today. The New Testament teaches that all foods are clean, signifying a shift from external ritual purity to internal heart purity. Jesus Himself declared all foods clean in Mark 7:19, stating that it is not what goes into a person that defiles them, but what comes out of their heart. Furthermore, Peter's vision in Acts 10 explicitly clarified that God has cleansed what was once considered unclean, signifying the abolition of these ceremonial dietary distinctions for believers. While the literal command is no longer binding, the underlying spiritual principle of offering God our "best" and living a life of reverence, distinction, and wholehearted devotion remains profoundly relevant for believers under the New Covenant.
Christ-Centered Fulfillment
Leviticus 7:23, with its command to offer the choicest fat to God, finds its ultimate and profound fulfillment in the person and work of Jesus Christ. The entire Old Testament sacrificial system, including the meticulous offering of the "best" parts of animals, served as a prophetic shadow, pointing forward to the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world. Christ did not offer merely the "fat" of an animal; He offered Himself—His sinless life, His perfect obedience, and His atoning death—as the very best and most precious "sacrifice and offering to God as a fragrant aroma" (Ephesians 5:2). His unparalleled sacrifice on the cross represents the ultimate and most complete offering of "the choicest" to God, perfectly satisfying divine justice, providing complete atonement for sin, and fulfilling every shadow and type of the Mosaic Law. Through His perfect sacrifice, believers are now invited to offer themselves as "living sacrifices, holy and pleasing to God—this is your true and proper worship" (Romans 12:1). Our offering is no longer animal fat, but our entire being—our time, talents, resources, and devotion—as a spiritual act of worship, made possible by the cleansing and empowering blood of the new covenant that Christ inaugurated. He is the preeminent one, to whom all our "best" is due, for He first gave His best for us, securing our salvation and eternal life.