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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 7:25 issues a severe prohibition against consuming the fat from any animal offered as a "fire offering" to the LORD, stipulating that any individual who violates this sacred command "shall be cut off from his people." This decree profoundly underscores the sanctity of God's designated portion within the sacrificial system, emphasizing divine ownership, the absolute necessity of obedience to covenant stipulations, and the grave consequences that accompany the desecration of what is consecrated to the Almighty. It functions as a powerful reminder of Israel's covenantal obligations and the pervasive holiness demanded in their worship and daily conduct.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:25 is a prime example of Legal Language, characteristic of the Mosaic Law, presenting a clear, unequivocal prohibition ("whosoever eateth...") followed by a direct and severe consequence ("shall be cut off"). This precise, declarative style leaves no room for ambiguity regarding the divine command and its associated penalty, underscoring the absolute authority of the lawgiver. The verse also employs profound Symbolism, where the "fat" represents the choicest, richest, and most valuable part of the animal. By reserving the fat exclusively for the LORD, the text powerfully symbolizes the principle of giving God one's absolute best, not merely what is left over or deemed less valuable. Furthermore, the phrase "cut off from his people" functions as a form of Merism or Extreme Consequence, signifying a complete and utter severance from the covenant community and its blessings. It serves as a stark warning, emphasizing the absolute seriousness of the transgression and the profound rupture it causes in the relationship between the individual, the community, and God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:25 profoundly illustrates several core theological principles foundational to the Old Covenant. Firstly, it underscores God's absolute holiness and sovereignty, asserting His inherent right to the "best" (the fat) of all offerings. This establishes a fundamental truth: God is worthy of supreme reverence, exclusive dedication, and the highest honor. Secondly, the severe penalty for disobedience highlights the critical importance of covenant faithfulness and obedience. In ancient Israel, violation of such a command was not merely a dietary lapse but an act of direct rebellion against God's authority, threatening the very fabric of the covenant relationship and the purity of the community. This demonstrates that God takes His commands with utmost seriousness and expects His people to do the same. Lastly, the concept of being "cut off" speaks to divine justice and the consequences of sin, revealing that willful transgression against God's holy statutes carries dire spiritual, social, and potentially physical repercussions, emphasizing the need for purity and adherence to divine standards within the covenant community.
REFLECTION AND APPLICATION
While the specific dietary prohibition against eating animal fat from sacrifices is part of the Old Covenant ceremonial law and does not apply to New Covenant believers in a literal sense, the enduring principles embedded in Leviticus 7:25 remain profoundly relevant for our spiritual lives today. The verse challenges us to deeply consider what we deem "the best" in our lives and to whom we ultimately offer it. God still deserves our choicest offerings—not merely in terms of material possessions, but more significantly, in our time, talents, energy, affections, and devotion. Are we giving God our leftovers, or are we intentionally setting apart our "fat," our prime resources, for His glory and purposes? This passage calls us to a life of intentional and wholehearted obedience, recognizing that our reverence for God is demonstrated not just in our words or intentions, but tangibly in our actions and our faithful adherence to His revealed will. It serves as a stark reminder that willful disobedience, even in matters that may seem small or insignificant to us, can indeed sever our fellowship with God and hinder our spiritual growth. As New Covenant believers, we are called to live holy lives, set apart for God's purposes, understanding that our bodies are temples of the Holy Spirit and that our entire lives are meant to be an offering of worship, pleasing and acceptable to God.
Questions for Reflection
FAQ
Why was eating the fat of sacrifices forbidden in ancient Israel?
Answer: The prohibition against eating the fat of animals offered as "fire offerings" to the LORD was primarily theological and symbolic, rather than merely a dietary restriction. In ancient Israelite culture, fat was considered the richest, choicest, and most vital part of an animal. By reserving all the fat exclusively for God and burning it on the altar, the Israelites were performing a profound act of worship, acknowledging God's supreme ownership, His absolute holiness, and His inherent right to receive the very best of their offerings. This act symbolized complete dedication, reverence, and the giving of the most precious portion to God. The command is explicitly stated in Leviticus 3:16, which declares, "all the fat is the LORD's." It served to distinguish God's sacred portion from what was permissible for human consumption, thereby reinforcing the sanctity of the sacrificial system and the covenant relationship between God and His people.
What does it mean to be "cut off from his people" as a consequence for disobedience?
Answer: The phrase "cut off from his people" (Hebrew: kârath) denotes a severe penalty with multiple potential interpretations, all signifying a profound and devastating separation from the covenant community and its blessings. It could mean:
The specific meaning often depended on the context of the transgression, but in all cases, it represented a profound rupture in the individual's relationship with God and the community, emphasizing the extreme gravity of willful disobedience to divine commands, as seen in other contexts like Genesis 17:14 for neglecting circumcision or Exodus 31:14 for profaning the Sabbath.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:25, with its strict prohibition against consuming God's consecrated fat and its severe penalty of being "cut off," powerfully foreshadows the absolute holiness of God and the ultimate, perfect sacrifice required to atone for sin. The fat, representing the "best" reserved exclusively for God, points directly to Jesus Christ as the unblemished, perfect "Lamb of God" (John 1:29), who offered Himself as the ultimate "fire offering" to the LORD. His sacrificial death on the cross was the complete and final fulfillment of all Old Testament offerings, perfectly satisfying God's righteous demands for holiness and justice once for all (Hebrews 10:10). Whereas the Israelite who ate the fat was "cut off" from his people, Christ's being "cut off" from the land of the living on the cross (Isaiah 53:8) ensures that all who believe in Him are not cut off from God, but are instead brought into eternal fellowship and adoption as His children (Ephesians 1:5). Through Christ, believers are now called to present their entire lives as "living sacrifices, holy and acceptable to God" (Romans 12:1), offering their "best" in worship and obedience, not through animal fat, but through lives transformed by the indwelling Holy Spirit. This spiritual offering is our reasonable service, reflecting the profound holiness to which we are called, just as God Himself is holy (1 Peter 1:15-16).