TRV
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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 7:24 delineates specific regulations regarding the fat of animals that were not ritually slaughtered, distinguishing between fat from animals that died naturally or were killed by wild beasts. While the consumption of such fat was unequivocally prohibited for the Israelites, the verse pragmatically permits its use for various non-dietary purposes, thereby preventing waste and demonstrating God's wisdom in balancing ritual purity with responsible stewardship of resources within the broader framework of the Mosaic Law.
Context
Literary Context
Leviticus 7:24 is situated within a detailed exposition of the laws concerning offerings and sacrifices, specifically following instructions for the peace offering (Leviticus 7:11-21) and a general prohibition against eating blood (Leviticus 7:26-27). Crucially, it immediately follows Leviticus 7:23, which issues a blanket prohibition against eating any fat from an animal offered to the Lord. This preceding verse establishes the sacred nature of fat as belonging exclusively to God in the context of sacrifice, a theme echoed in passages like Leviticus 3:16. Leviticus 7:24 then serves as a vital clarification, addressing a distinct category of animal fat—that which does not originate from a ritually slaughtered offering—and specifying its permissible, albeit restricted, applications. This meticulous differentiation highlights the nuanced and comprehensive nature of the Mosaic Law in defining boundaries between the sacred and the common, and the clean and the unclean.
Historical & Cultural Context
In ancient Israel, the distinction between clean and unclean animals, meticulously outlined in Leviticus 11, was fundamental to their covenant identity and their relationship with Yahweh. Animals that died naturally (נְבֵלָה, nəḇēlāh, a carcass) or were torn by wild beasts (טְרֵפָה, ṭərêp̄âh, torn/prey) were considered ritually unclean, and contact with or consumption of them rendered a person impure, requiring purification (e.g., Leviticus 11:40). This prohibition extended beyond mere hygiene, deeply embedding itself in theological principles of holiness and separation, setting Israel apart from surrounding pagan cultures. Despite their ritual impurity for consumption, these animals still contained valuable components. Fat, a vital commodity in the ancient Near East, was used for lamp fuel, soap production, lubrication, and various other practical purposes. Leviticus 7:24 thus demonstrates a pragmatic dimension of divine law, allowing for responsible resource management by permitting the non-dietary use of fat from otherwise unclean animals, thereby preventing waste while rigorously upholding the dietary and purity regulations.
Key Themes
This verse contributes to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the theme of Holiness and Purity, emphasizing God's demand for a set-apart people. The strict prohibitions on consuming certain fats, particularly from unclean animals, underscore the pervasive nature of ritual purity in Israelite life, extending even to byproducts. This is intrinsically linked to the theme of Distinction and Separation, as these laws served to differentiate Israel from the nations around them, reinforcing their unique covenant relationship with a holy God. Furthermore, the allowance for "any other use" introduces the theme of Stewardship and Practical Wisdom. While God demands holiness, His laws are not wasteful or impractical; they provide for the responsible management of resources, demonstrating that divine decrees are both spiritually profound and practically applicable. This balance reveals God's comprehensive care for His people's spiritual well-being and their physical sustenance.
Exposition and Analysis
Key Word Analysis
In the context of Levitical law, this term (H2459) refers specifically to the suet or internal fat surrounding vital organs (kidneys, liver, entrails), rather than intramuscular fat. This particular fat was considered the choicest part of the animal, symbolically representing the best and most vital portion. Consequently, it was reserved exclusively for the Lord in sacrifices (e.g., Leviticus 3:3-5), signifying God's supreme claim over all life and the Israelites' complete devotion. The prohibition against eating it, even from non-sacrificial animals in this verse, reinforces this sacred distinction and the broader principle that the best belongs to God.
This Hebrew term (H5038) refers to an animal that has died of natural causes, without being ritually slaughtered. Such an animal was considered ritually unclean. According to the Law, anyone who touched its carcass or ate of it would be unclean until evening (e.g., Leviticus 11:39-40). The inclusion of this category in Leviticus 7:24 highlights the comprehensive nature of the purity laws, extending even to the byproducts of animals not intended for consumption.
This term (H2966) denotes an animal that has been attacked and killed or mortally wounded by wild animals. Like nəḇēlāh, an animal that was ṭərêp̄âh was ritually unclean and unfit for consumption (e.g., Exodus 22:31). The prohibition on eating its fat further underscores the pervasive nature of the purity laws, ensuring that no part of an unclean animal, whether by natural death or violent attack, was to be consumed by the Israelites.
Verse Breakdown
"And the fat of the beast that dieth of itself"
This opening clause introduces the first category of animal fat under consideration, specifying that it comes from an animal that has died by natural causes. Such an animal, not having been ritually slaughtered according to the Law, was inherently ritually impure, and its flesh was strictly forbidden for consumption by the Israelites.
"and the fat of that which is torn with beasts"
This second clause identifies another distinct category of animal fat, derived from an animal that has been attacked and killed or mortally wounded by wild animals. Similar to the naturally deceased animal, this animal was also deemed ritually unclean, and its flesh was likewise prohibited for human consumption, reinforcing the comprehensive scope of the purity regulations.
"may be used in any other use"
This pivotal phrase introduces a crucial allowance for the fat from these two categories of unclean animals. While their consumption was absolutely forbidden, their fat was not to be wasted. This permission indicates that the ritual impurity associated with these animals did not extend to their fat for non-dietary purposes, such as fuel for lamps, soap-making, or lubrication, thereby demonstrating God's practical wisdom and emphasis on resource stewardship within the covenant community.
"but ye shall in no wise eat of it"
This emphatic prohibition serves as the absolute and unequivocal command regarding the consumption of fat from both categories of animals mentioned. The Hebrew construction "eating, you shall not eat it" (using an infinitive absolute) powerfully emphasizes the absolute and unyielding nature of this command, reiterating the strict boundary between permissible and forbidden consumption, and reinforcing the broader dietary laws and the concept of holiness for the Israelite community.
Literary Devices
Leviticus 7:24 primarily employs Legal Specification and Distinction. The verse functions as a precise legal addendum, meticulously clarifying the disposition of a specific type of animal byproduct (fat) under particular circumstances (death by natural causes or wild beasts). This Legal Specification is crucial for the meticulous application of the broader purity codes and the comprehensive nature of the Mosaic Law. Furthermore, the verse makes a clear Distinction between the fat of ritually sacrificed animals (which, as per Leviticus 7:23, was entirely forbidden for human consumption and reserved for the altar) and the fat of animals that died unceremoniously. While both are forbidden for consumption, the latter is explicitly permitted for "any other use," highlighting a pragmatic allowance within the rigid framework of the Law. This pragmatic aspect also demonstrates a form of divine Pragmatism, where God's laws are not merely ritualistic but also consider the practical realities of human life and resource management, preventing waste while upholding the core principles of holiness and separation.
Theological and Thematic Connections
Leviticus 7:24, though seemingly a minor detail, profoundly illustrates several core theological principles embedded within the Mosaic Law. It underscores God's meticulous concern for the holiness and purity of His people, not just in their worship but in every facet of their daily lives, including their diet. The sharp distinction between fat reserved for God in sacrifice and fat from unclean animals (even if used for other purposes) highlights the sacred-common dichotomy that permeated Israelite existence. It teaches that obedience to God's commands, even those whose rationale may not be immediately apparent, is paramount for a people set apart. Furthermore, the allowance for "any other use" demonstrates God's wisdom in balancing His demand for holiness with practical stewardship, ensuring that valuable resources are not wasted, even if they cannot be used in a ritually pure manner. This verse is a microcosm of the Law's comprehensive nature, touching on purity, reverence, and responsible living, revealing a God who cares for both the spiritual and practical dimensions of His covenant people.
Reflection and Application
While believers today are no longer bound by the ceremonial dietary laws of the Old Covenant, as affirmed in the New Testament (e.g., Mark 7:19 and Acts 10:15), Leviticus 7:24 offers enduring principles for spiritual growth and daily living. It reminds us of God's desire for our holistic holiness in every aspect of life, not just in overt acts of worship. Just as the Israelites were called to discern between the sacred and the common, we are called to live distinct lives, set apart for God's purposes in a world that often blurs moral and spiritual lines. The principle of stewardship is also powerfully present: even when certain things are "unclean" or inappropriate for one use (like consumption), God encourages us to find constructive, non-wasteful applications for them. This translates into a call for responsible living, managing our resources, time, and talents wisely, always seeking to honor God and contribute positively to His creation, even with aspects of life that might not seem overtly "spiritual." Ultimately, it encourages a posture of discerning obedience and practical wisdom in all our choices, recognizing that God's wisdom extends to every detail of our existence.
Questions for Reflection
FAQ
Why was the fat of animals that died naturally or were torn by beasts prohibited for consumption but permitted for other uses?
The prohibition on consuming fat from animals that died naturally ("dieth of itself") or were torn by beasts was primarily rooted in the Israelite purity laws. Such animals were considered ritually unclean (Hebrew: nəḇēlāh or ṭərêp̄âh) because they were not ritually slaughtered according to the Law (e.g., Leviticus 11:39-40). Consuming any part of an unclean animal would render a person unclean, thereby defiling them and the community. This served to distinguish Israel from surrounding nations and reinforce their unique covenant relationship with a holy God. However, the fat of these animals, while unfit for consumption, was still a valuable commodity in ancient society. The allowance to use it for "any other use" (e.g., fuel for lamps, soap-making, lubrication, or leather treatment) demonstrates God's practical wisdom and His emphasis on responsible stewardship of resources. It highlights that while ritual purity was paramount for consumption, the material itself was not inherently defiled for all purposes, thus preventing unnecessary waste. This distinction showcases the nuanced and comprehensive nature of God's Law, balancing theological principles of holiness with practical considerations for daily life.
Christ-Centered Fulfillment
Leviticus 7:24, with its detailed regulations concerning clean and unclean animals and the proper handling of their fat, finds its ultimate fulfillment and reinterpretation in the person and work of Jesus Christ. The Old Covenant laws, including those on ritual purity, meticulously defined what made one "clean" or "unclean," often through external contact or dietary practices. Animals that died naturally or were torn by beasts were deemed unclean, and their consumption was strictly forbidden, underscoring humanity's pervasive state of impurity and separation from a holy God. However, Jesus, through His perfect life, atoning death, and resurrection, abolished the need for these ceremonial distinctions. He declared all foods clean (as recorded in Mark 7:19), signifying that true defilement comes not from what enters the body, but from the heart, where sin originates (see also Matthew 15:11). Furthermore, Jesus Himself became the ultimate "clean" and perfect sacrifice, the Lamb of God who takes away the sin of the world, fulfilling all the Old Testament sacrificial laws and rendering the animal sacrifices obsolete. Through His blood, He cleanses us not merely from external ritual impurity but from the defilement of sin itself, making us truly clean and holy before God (e.g., Hebrews 9:14). Thus, the meticulous regulations of Leviticus 7:24 point forward to Christ, who, by His perfect work, transformed the very nature of purity from an external, ritualistic adherence to an internal, spiritual reality, enabling us to approach God not through meticulous distinctions of fat, but through faith in His finished work, which offers complete and lasting cleansing.