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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 7:30 provides meticulous instructions for the worshipper's personal involvement in the peace offering, a sacrifice epitomizing communion and thanksgiving. It mandates that the offerer's own hands must present the designated portions—specifically the fat and the breast—to the priest. This act ensures that the breast is then subjected to the ritual of the wave offering before the Lord, a symbolic gesture of consecration and divine allocation. The verse profoundly underscores the deep personal engagement required in ancient Israelite worship, the divine provision for the priesthood, and the powerful symbolism of dedication and reception inherent in the wave offering, all within the broader context of fostering fellowship with God.
Context
Literary Context
Leviticus 7:30 is precisely situated within a larger block of priestly instructions in Leviticus 6-7, which elaborates upon the general sacrificial laws introduced in Leviticus 1-5. Specifically, this verse details a crucial procedural aspect of the peace offering (also known as the fellowship offering or offering of well-being), which is comprehensively outlined from Leviticus 7:11-36. While Leviticus 3 initially describes the basic components of the peace offering, chapters 6-7 focus on the precise distribution of the sacrificial portions among God, the priests, and the offerer. Verse 30 highlights the worshipper's direct role in bringing the fat (God's portion, consumed by fire) and the breast (the priest's portion), distinguishing the peace offering from the entirely consumed burnt offering or the sin/guilt offerings where only priests partook. This emphasis on the worshipper's active presentation underscores the communal and participative nature unique to the peace offering.
Historical & Cultural Context
In ancient Israel, the sacrificial system was the bedrock of their covenant relationship with Yahweh, serving as the primary means of worship, atonement, and expressing devotion. Offerings were not merely religious formalities but integral to the social, economic, and spiritual life of the community. The peace offering, unlike others, was characterized by joy and fellowship, often accompanying vows, thanksgiving, or freewill expressions. Its culmination was a communal meal shared by the offerer, their family, and the priests, symbolizing peace and communion with God, who was understood to "partake" of the fat burned on the altar. The explicit instruction for the worshipper to bring the offering "with his own hands" was significant, emphasizing personal responsibility, active participation, and a deep, intentional engagement in worship, rather than a detached delegation. Furthermore, the allocation of specific portions, such as the breast, to the priests was fundamental for their sustenance, as the Levitical tribe had no territorial inheritance. This system, seen throughout the Mosaic Law (e.g., Numbers 18), ensured the practical and financial support for those consecrated to serving in the Tabernacle.
Key Themes
Leviticus 7:30 contributes to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it reinforces the theme of Holiness and Separation, as the meticulous instructions for handling sacred offerings emphasize the distinctness of God and the reverence required in approaching Him. Secondly, the verse highlights Personal Responsibility in Worship, demanding the worshipper's direct involvement, signifying that worship is not a passive activity but an active, intentional presentation of oneself and one's gifts to God. Thirdly, it underscores the theme of Divine Provision and Priestly Sustenance, demonstrating God's care for His appointed ministers by allocating specific portions of the sacrifices for their livelihood. This ensures the priests can dedicate themselves fully to their sacred duties. Finally, within the context of the peace offering, the verse speaks to Communion and Fellowship with God, as the shared meal (implied by the offering's nature) symbolized reconciliation and a harmonious relationship between the divine and the human, a theme foundational to the covenant itself, as seen in Exodus 24:11.
Exposition and Analysis
Key Word Analysis
The phrase "His own hands" (H3027) profoundly emphasizes the personal, direct, and intentional involvement of the worshipper. This was not a passive act performed by a proxy, but an intimate engagement signifying the offerer's dedication, reverence, and active participation in presenting their gift to God. It highlights the worshipper's personal responsibility and ownership of the offering, indicating that the act of giving was to be deeply felt and personally enacted.
The "breast" (H2373) refers to the chest portion of the animal, specifically designated for the priests. As the "most seen in front" part, it was a prominent and substantial portion. Its allocation to the priests underscored God's provision for their sustenance and their role as recipients of the people's offerings, representing the Lord. This portion, along with the thigh, constituted the priests' share of the peace offering, ensuring their livelihood.
This term (H8573) denotes a specific ritual action where the offering was "brandished" or "shaken" back and forth horizontally by the priest before the Lord. Derived from the root "to quiver" or "vibrate," this act symbolized presenting the offering to God, acknowledging His sovereignty and ultimate ownership over all things. It also signified God's acceptance of the offering and His subsequent return of a portion as a gift to the priests, thereby consecrating it for their use. It was a public declaration of dedication and a tangible expression of God's generous provision.
Verse Breakdown
"His own hands shall bring the offerings of the LORD made by fire"
This opening clause immediately establishes the personal agency and direct involvement of the worshipper. It is not merely an animal brought to the Tabernacle, but a deeply personal act of presentation. The "offerings of the LORD made by fire" refers to the portions of the sacrifice that are consumed on the altar, symbolizing their ascent to God as a pleasing aroma, signifying divine acceptance.
"the fat with the breast, it shall he bring"
This specifies the exact portions the worshipper is personally responsible for bringing to the priest. The fat, considered the richest or choicest part (H2459, cheleb), was always reserved exclusively for the Lord and burned on the altar, symbolizing God receiving the very best. The breast, on the other hand, was designated for the priests (H2373, châzeh), forming a significant part of their sustenance. The dual nature of these portions highlights both God's sacred portion and the priests' allocated portion being presented by the offerer.
"that the breast may be waved [for] a wave offering before the LORD"
This final clause details the ritual action performed with the breast. The breast was to be "waved" (H5130, nûwph) before the Lord (H6440, pânîym, literally "face" or "presence"), signifying its presentation to God and its subsequent allocation to the priests. This act was a public, symbolic dedication, acknowledging God's ultimate ownership before the portion was given for human consumption. It was a visible demonstration of the transfer of ownership and the divine blessing upon the priests, confirming their right to partake.
Literary Devices
Leviticus 7:30 employs several literary devices to convey its precise instructions and theological depth. Ritual Language is paramount, characterized by prescriptive commands and detailed terminology that delineate each step of the offering. Phrases like "His own hands shall bring," "the fat with the breast," and "may be waved" are characteristic of this legal and liturgical genre, ensuring the ritual is performed with exactitude and without deviation. Symbolism is deeply embedded within the verse: "His own hands" symbolize personal responsibility, active devotion, and the worshipper's intimate connection to the offering. The "fat" symbolizes the choicest part, reserved for God, representing the best of what is offered back to the Creator. The "breast" symbolizes the portion designated for the priests, representing divine provision for those who serve and the community's obligation to support them. The act of "waving" itself is a powerful Symbolism of presentation to God and subsequent reception as a gift from Him, signifying consecration, divine ownership, and the Lord's gracious return of blessing. The Repetition of "it shall he bring" reinforces the worshipper's direct, necessary, and active involvement in the sacred process, underscoring the personal nature of the offering.
Theological and Thematic Connections
Leviticus 7:30 profoundly illustrates several key theological principles central to Israelite worship and with enduring relevance. It underscores the importance of personal participation in worship, where the worshipper is not a mere spectator but an active agent in presenting their offering to God. This direct involvement signifies a deep sense of ownership, dedication, and reverence, highlighting that true worship demands personal engagement and intentionality. Furthermore, the verse illuminates God's meticulous care for His covenant community, particularly demonstrated through the specific provisions for the priesthood. By designating portions like the breast for the priests, God established a divinely ordained system of support for those dedicated to His service, ensuring their sustenance and enabling them to minister effectively without distraction. The ritual of the wave offering itself speaks to the theological concepts of divine ownership and generous provision; everything ultimately belongs to God, yet He graciously returns portions to His people and His servants, consecrating them for use. This exchange fosters a profound sense of communion and peace, as the shared meal of the peace offering symbolized harmonious fellowship with God and with one another, a foundational aspect of the covenant relationship.
Reflection and Application
Leviticus 7:30, while detailing an ancient ritual, offers profound and timeless principles for contemporary faith and practice. The emphasis on the worshipper's "own hands" bringing the offering challenges us to deeply consider the intentionality and personal engagement in our worship today. Are we merely passive recipients of grace, or are we actively presenting ourselves, our resources, our talents, and our very lives to God as a heartfelt offering? This verse calls us to a worship that transcends mere attendance, demanding a sincere dedication of our best to the Lord in every facet of our existence. Moreover, the divine provision for the priests reminds us of our ongoing responsibility to generously support those who minister the Gospel and serve in spiritual leadership. Just as the ancient community sustained its spiritual guides, so too are we called to contribute to the work of ministry, recognizing that God uses our giving to advance His kingdom and empower His servants. Finally, the peace offering's essence of communion and fellowship with God through a shared meal points us to the profound peace and reconciliation we have through Christ, inviting us to live in continuous gratitude and to foster genuine, active fellowship within the body of believers.
Questions for Reflection
FAQ
What was the significance of the "wave offering" ritual?
The "wave offering" (Hebrew: tᵉnûwphâh) was a highly symbolic ritual where specific portions of an offering, such as the breast from the peace offering, were moved back and forth horizontally by the priest (often with the offerer's hands placed beneath the priest's) before the Lord. This action carried dual significance: primarily, it symbolized the presentation of the offering to God, acknowledging His ultimate sovereignty and ownership over all things. Secondly, it signified God's acceptance of the offering and His subsequent return of a portion as a consecrated gift to the priests, who represented the Lord's servants. It was a public declaration of dedication, a visible expression of the covenant relationship, and a tangible demonstration that God both receives and graciously provides. Other instances of the wave offering can be found in the consecration of priests in Exodus 29:24 and the purification rites for a Nazirite in Numbers 6:20.
Why did the worshipper bring the offering with "his own hands"?
The instruction that "his own hands shall bring" emphasizes the deeply personal and active involvement of the worshipper in the sacrificial ritual. This was not a passive act or a mere delegation to the priest, but an intimate engagement that underscored the offerer's personal responsibility, profound dedication, and reverence for God. It highlighted the direct connection between the individual and their offering, signifying a heartfelt presentation to God rather than a detached transaction. This personal touch imbued the act with greater meaning, reflecting the worshipper's sincere desire to draw near to God and participate directly in the sacred covenant relationship, acknowledging their personal stake in the act of worship.
What was the purpose of giving specific portions of the offerings to the priests?
The allocation of specific portions of the offerings, such as the breast from the peace offering, to the priests served a vital practical and theological purpose within ancient Israel. Practically, it provided essential sustenance for the priests and their families, as they did not receive a tribal land inheritance like the other Israelites. Their livelihood was directly tied to their consecrated service in the Tabernacle or Temple, making these portions their primary source of food and income. Theologically, it underscored God's faithful provision for those dedicated to His service and highlighted the community's sacred responsibility to support its spiritual leaders. This divinely ordained system ensured that the priests could devote themselves fully to their sacred duties—teaching the Law, mediating sacrifices, and leading worship—without being burdened by secular labor, thereby maintaining the integrity and continuity of worship in Israel. This principle is reiterated in passages like Numbers 18:11 and Deuteronomy 18:1-5.
Christ-Centered Fulfillment
Leviticus 7:30, with its intricate details of personal offering, the symbolic wave ritual, and the provision for the priesthood, finds its ultimate and glorious fulfillment in Jesus Christ. The peace offering, fundamentally symbolizing communion and reconciliation, perfectly foreshadows Christ, who is our true peace and has eternally reconciled us to God through His perfect sacrifice on the cross. He is the ultimate "offering of the LORD made by fire," whose entire life, suffering, and death constituted a perfect, fragrant offering and sacrifice to God (Ephesians 5:2). While the ancient worshipper brought a portion "with his own hands," Christ, with His own divine hands and perfect will, offered Himself as the perfect, once-for-all sacrifice, meticulously fulfilling every requirement of the Law (Hebrews 10:10). The wave offering, symbolizing presentation to God and subsequent reception as a consecrated gift, finds its profound echo in Christ's resurrection and ascension, where He was perfectly presented to the Father and then, through the outpouring of the Holy Spirit, "returned" to His people as the source of eternal life, blessing, and spiritual sustenance. Moreover, just as the Levitical priests received portions for their livelihood, Christ, as our Great High Priest (Hebrews 4:14), not only offered Himself but also perpetually provides for us, His "royal priesthood" (1 Peter 2:9), enabling us to now offer spiritual sacrifices of praise and good works that are pleasing to God through Him (Hebrews 13:15-16). Our "own hands" now bring ourselves as living sacrifices, holy and pleasing to God, in light of Christ's perfect and sufficient offering (Romans 12:1).