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 7:26 presents a stringent and comprehensive divine prohibition against the consumption of any animal blood—whether from fowl or beast—by the Israelites, regardless of their location. This command, deeply embedded within the Mosaic Law, underscored the profound sanctity of life, which belongs exclusively to God, and highlighted the unique, sacred role of blood in atonement. It served as a critical differentiator for God's covenant people, distinguishing them from surrounding pagan cultures and reinforcing the pervasive demand for holiness in all aspects of their daily existence, from ritual worship to domestic life.
Context
Literary Context
This verse is strategically placed within the detailed instructions for the various offerings, specifically following the regulations for the peace offering (Leviticus 7:11-36). The "Law of the Offerings" (Leviticus 6-7) meticulously outlines the procedures for sacrifices and the portions allocated to priests and offerers. The recurring prohibition against consuming blood, found throughout Leviticus and often alongside dietary and purity laws, emphasizes that the principles of holiness and atonement were not confined to the Tabernacle rituals but extended into the daily lives and consumption habits of every Israelite. Its inclusion here reinforces that the sacredness of life, symbolized by blood, permeated all aspects of their covenant relationship with Yahweh.
Historical & Cultural Context
The command to abstain from blood consumption was a defining characteristic of Israel's covenant with Yahweh, setting them distinctly apart from the surrounding ancient Near Eastern cultures. Many pagan peoples, including the Canaanites, practiced rituals involving the ingestion of blood, often believing it conferred divine power, facilitated communion with deities, or served as a magical conduit. In stark contrast, God's directive to Israel underscored His sole proprietorship over life and the exclusive, sacred purpose of blood for atonement. This foundational principle predates the Mosaic Law, having been first articulated to Noah after the flood in Genesis 9:4, establishing it as a universal directive before its specific re-emphasis and application within the Mosaic covenant, thereby reinforcing its theological weight.
Key Themes
Leviticus 7:26 contributes significantly to several overarching themes within the book of Leviticus and the Pentateuch. Foremost is the sanctity of life, consistently affirmed as residing in the blood and belonging to God alone, as explicitly stated in Leviticus 17:11. This prohibition also highlights the theme of atonement, establishing blood as the unique medium for expiation and reconciliation with God, poured out on the altar rather than consumed. Furthermore, it underscores the theme of holiness and separation, marking Israel as a distinct people set apart for Yahweh, whose practices were to be antithetical to the defiling rituals of their pagan neighbors. Finally, it reinforces the theme of obedience to divine command, demonstrating that God's covenant demands permeated every facet of Israelite existence, from worship to daily sustenance, ensuring a comprehensive walk of faith.
Exposition and Analysis
Key Word Analysis
This primitive root signifies the act of consuming food, whether literally or figuratively. In the context of Leviticus 7:26, its use in the negative ("ye shall eat no manner of blood") emphasizes the absolute prohibition against the ingestion of blood, underscoring that this vital substance, representing life, is not to be treated as common sustenance but is reserved for a sacred purpose.
This central term, derived from a root implying "that which when shed causes death," is profoundly significant. In biblical theology, dâm is intrinsically linked to life itself ("the life of the flesh is in the blood"). Its sacredness stems from God as the ultimate giver and sustainer of all life, making it uniquely designated for atonement and strictly forbidden for common consumption, thereby reinforcing God's dominion over life and death.
This term refers to any place of habitation or abode, encompassing tents, towns, or cities. Its inclusion in the command ("in any of your dwellings") extends the prohibition beyond the confines of the Tabernacle or sacrificial rituals to the everyday lives and dietary practices of the entire Israelite community. It emphasizes that the principles of holiness and obedience to God were to permeate every aspect of their existence, wherever they might settle.
Verse Breakdown
"Moreover ye shall eat no manner of blood"
This opening clause delivers a direct, emphatic, and absolute command. The phrase "no manner of blood" (Hebrew: kol-dam) signifies a comprehensive ban, allowing for no exceptions regarding the source, quantity, or context of blood. This underscores the profound sacredness attributed to blood as the symbol of life, which belongs exclusively to God and is therefore not to be treated as ordinary food.
"[whether it be] of fowl or of beast"
This specifies the broad scope of the prohibition, applying to all categories of warm-blooded animals commonly consumed or hunted by the Israelites. By explicitly mentioning both "fowl" and "beast," the command ensures that all potential sources of animal blood are covered, reinforcing its universal application within their diet and leaving no room for ambiguity or circumvention.
"in any of your dwellings"
This concluding phrase extends the prohibition beyond the specific context of the Tabernacle or sacrificial rituals to the everyday lives of the Israelites, wherever they might reside. It emphasizes that the principles of holiness, the sanctity of life, and obedience to God were to permeate every aspect of their existence, not merely their formal worship, but their domestic and communal life as well.
Literary Devices
The prohibition in Leviticus 7:26 employs several literary devices to convey its gravity, scope, and theological depth. The most prominent is repetition, as the command against consuming blood appears multiple times throughout the Pentateuch (e.g., Genesis 9:4, Leviticus 3:17, Leviticus 17:10-14), underscoring its foundational and non-negotiable importance within the Mosaic covenant. The phrase "of fowl or of beast" functions as a merism, a rhetorical device where two contrasting or complementary parts represent a whole, thereby encompassing all types of animals from which blood might be obtained and emphasizing the universal application of the prohibition across the entire animal kingdom. Finally, and most significantly, the verse relies heavily on symbolism. Blood is consistently presented as the potent symbol of life, and its prohibition for common consumption reinforces the profound theological truth that life belongs solely to God and is uniquely designated for the sacred purpose of atonement, setting Israel apart in their understanding of life, death, and divine ownership.
Theological and Thematic Connections
The prohibition against consuming blood in Leviticus 7:26 is deeply rooted in several core theological principles that transcend a mere dietary restriction, serving as a cornerstone of Israelite theology. Foremost among these is the sanctity of life, which the Bible consistently declares to reside in the blood (Leviticus 17:11). By forbidding its consumption, God instilled in Israel a profound reverence for life, recognizing it as belonging solely to Him, the Creator and Sustainer. This command also highlights the unique role of blood in atonement, as it was to be poured out on the altar as a substitute for life, not ingested. This distinction set Israel apart from pagan practices and underscored their holiness and separation as God's covenant people, called to reflect His character in all aspects of their lives. Ultimately, it was a direct divine command requiring obedience, shaping their understanding of life, death, and worship, and pointing to a deeper spiritual reality.
Reflection and Application
While the specific dietary laws of the Old Covenant are understood by Christians to have been fulfilled in Christ, the profound principles embedded in Leviticus 7:26 remain eternally relevant for our faith and practice. This verse calls us to cultivate a deep and abiding respect for all life, recognizing its sacred origin and inherent value as a gift from God. It challenges us to consider how we uphold the dignity of human life, from conception to natural death, and how we treat the animal kingdom entrusted to our stewardship, reflecting God's care for His creation. Furthermore, understanding the prohibition on blood consumption illuminates the immense significance of Christ's sacrifice. His blood was not consumed but poured out as the perfect, once-for-all atonement for sin, securing our redemption and new life. This should lead us to profound gratitude and a commitment to living lives of obedience and holiness, set apart for God's purposes, reflecting His character in all our choices, including our ethical consumption and stewardship, recognizing that our lives are not our own but belong to Him.
Questions for Reflection
FAQ
Why was the consumption of blood strictly forbidden in the Old Testament?
The prohibition was based on the profound theological principle that "the life of the flesh is in the blood" (Leviticus 17:11). Since life belongs exclusively to God, blood, as its symbol, was considered sacred and uniquely designated for atonement on the altar, serving as a substitute for the sinner's life. It was not to be treated as common food. This command also served to set Israel apart from pagan nations who often consumed blood in their rituals, emphasizing Israel's holiness and distinct covenant relationship with God. The command was initially given to Noah after the flood, indicating its universal significance before its specific inclusion in the Mosaic Law (Genesis 9:4).
Does this prohibition apply to Christians today?
For New Testament believers, the ceremonial and dietary laws of the Old Covenant, including the prohibition on blood consumption, are generally understood to have been fulfilled in Christ, who is the ultimate sacrifice. The Jerusalem Council in Acts 15 addressed this, advising Gentile converts to abstain from things polluted by idols, from sexual immorality, from what is strangled, and from blood (Acts 15:29). While some interpret this as a continuing dietary command for all believers, many scholars view it primarily as a pastoral concession to avoid offending Jewish believers and to promote unity within the early church, rather than a binding moral or ceremonial law for all time. The underlying principles—respect for life and understanding of atonement—remain vital, but the literal dietary restriction is not typically enforced in most Christian traditions, as Christ is the ultimate fulfillment of the law.
Christ-Centered Fulfillment
Leviticus 7:26, with its emphatic prohibition against consuming blood, finds its profound and ultimate fulfillment in the person and work of Jesus Christ. The Old Testament consistently teaches that "the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls" (Leviticus 17:11). This foundational truth points directly to the necessity of a blood sacrifice for the expiation of sin. Jesus, as the perfect Lamb of God who takes away the sin of the world, poured out His own precious blood on the cross, not for human consumption, but as the ultimate, once-for-all atonement for the sins of humanity (Hebrews 9:22). His shed blood established the New Covenant, providing complete forgiveness, reconciliation with God, and eternal life, a reality far surpassing the temporary cleansing offered by animal sacrifices. When believers partake in the Lord's Supper, they symbolically "drink" His blood, not literally consuming it, but spiritually participating in the life-giving benefits of His finished work, remembering that His life was given for theirs and that through His blood, they have peace with God (Colossians 1:20). Thus, the ancient command regarding blood powerfully prefigures the supreme sacrifice of Christ, through whom true life and atonement are found, transforming a literal prohibition into a spiritual participation in His redemptive work.