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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.
What does it mean that the priest, by a precept of the law, receives not only the right shoulder, but receives it “separated”? Not only is his work useful; it is also unique. Not only does he do what is right among wicked men, but he surpasses those who live well and are subject to him by the honor of his orders and thus surpasses them in his virtuous life. When the breast and the shoulder are given to him as food—since he is bidden to consume part of the sacrifice—he learns to sacrifice something of himself to God. Not only should he think right thoughts in his breast, but also by the work of his shoulder draw his hearers to things above. Nothing in this present life should he desire, nothing should he fear. He should despise the pleasures of this world and reject the fear within, and he should scorn fear as he meditates on the pleasures of inner sweetness. Exposition of the Old and New Testament, Leviticus
What does it mean that the priest, by a precept of the law, receives not only the right shoulder, but receives it “separated”? Not only is his work useful; it is also unique. Not only does he do what is right among wicked men, but he surpasses those who live well and are subject to him by the honor of his orders and thus surpasses them in his virtuous life. When the breast and the shoulder are given to him as food—since he is bidden to consume part of the sacrifice—he learns to sacrifice something of himself to God. Not only should he think right thoughts in his breast, but also by the work of his shoulder draw his hearers to things above. Nothing in this present life should he desire, nothing should he fear. He should despise the pleasures of this world and reject the fear within, and he should scorn fear as he meditates on the pleasures of inner sweetness.
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SUMMARY
Leviticus 7:33 specifies a crucial aspect of the peace offering regulations, detailing the precise portion—the right shoulder—allocated to the officiating Aaronic priest. This instruction is part of God's comprehensive legal framework for sacrifices, revealing His meticulous provision for the sustenance of the Levitical priesthood. It underscores the divinely ordained order and sacred nature of worship in ancient Israel, highlighting God's care for those dedicated to His service and the priest's essential role in mediating fellowship between the Lord and His people through sacrificial rites.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Leviticus 7:33 primarily employs Metonymy and Symbolism. The "blood" and "fat" function as metonyms, standing in for the entire sacrificial act and the priest's essential role within it, representing the offering of life and the choicest part of the animal to God. The "right shoulder" is rich in Symbolism. As a prime and substantial cut, it symbolizes honor, strength, and a generous provision, reflecting God's abundant care for His consecrated servants. The act of the priest receiving this portion after faithfully performing the ritual also symbolizes the principle of divine provision for those who minister faithfully. This reinforces the sacred economy of the Mosaic covenant, where the priest's livelihood was directly tied to the offerings brought by the people, thereby enabling their full dedication to their holy duties and the maintenance of the sacred cult.
THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 7:33 profoundly illustrates God's meticulous and gracious care for His covenant people, extending even to the practical sustenance of those set apart for His service. It underscores the foundational principle of divine provision for ministry, ensuring that the priests could dedicate themselves entirely to their sacred calling without worldly distractions. Furthermore, the precise allocation of portions within the peace offering highlights the overarching theme of order and holiness in worship, demonstrating that access to God and communion with Him are governed by His divine precepts and not human whims. The peace offering itself, with its culminating shared meal, points to the profound theme of fellowship and reconciliation, where God, the priest, and the worshipper partake in a sacred communion made possible through a divinely instituted sacrifice. This verse, therefore, is not merely a legal detail but a testament to God's character as a faithful provider and His desire for ordered, holy fellowship.
REFLECTION AND APPLICATION
While the Levitical sacrificial system has been perfectly fulfilled in Christ, the underlying principles of Leviticus 7:33 remain profoundly relevant for believers today. This verse serves as a powerful reminder of God's unwavering commitment to provide for those who faithfully serve Him in ministry. It encourages us to recognize and actively support those who dedicate their lives to spiritual leadership, understanding that their ability to focus on their divine calling often depends on the generous provision of the community they serve. This support allows them to "devote themselves entirely" to their sacred duties, much like the Aaronic priests. Moreover, the meticulous detail of the law teaches us the importance of approaching God with reverence, intentionality, and a deep respect for His revealed will. Our worship, though transformed by the New Covenant and now offered through Christ, should still reflect an attitude of honor and obedience, recognizing the sacredness of our relationship with a holy God. Ultimately, this passage calls us to profound gratitude for the perfect provision and peace we have found in Christ, who enables true, unhindered communion with God.
Questions for Reflection
FAQ
Why was the "right shoulder" specifically designated for the officiating priest?
Answer: The "right shoulder" (Hebrew: shoq hayamin) was designated as a prime and substantial portion of the animal, often associated with strength, honor, and significance in ancient Near Eastern cultures. By granting this specific part to the officiating priest, God was providing a generous and honorable means of sustenance for His minister. This provision ensured the priest's livelihood, allowing him to dedicate himself fully to his sacred duties without needing to engage in secular labor. It also signified the importance and honor of the priest's role in mediating between God and the people, particularly in the context of the peace offering, which symbolized fellowship and communion. The "right" side, in particular, often conveyed a sense of prominence and favor in biblical thought, further elevating the significance of this priestly portion.
What was the overall significance of the peace offering meal, and how did the priest's portion fit into it?
Answer: The peace offering (zevach shelamim) was unique among the sacrifices in that it culminated in a communal meal. This meal symbolized peace, wholeness, and restored fellowship between God, the worshipper, and the priest. After the blood and fat (the Lord's portion) were offered on the altar, and specific parts (like the breast and right shoulder) were given to the priests, the remaining meat was eaten by the worshipper and their household within a specified timeframe. The priest's portion was integral to this communal aspect. As the one who performed the sacred rites and presented the offering before the Lord, the priest was a key participant in the fellowship. His share not only sustained him but also served as a tangible sign of his mediation and participation in the reconciliation and communion that the offering represented. It underscored that the priest, as God's representative, was partaking in the blessings of peace and fellowship that the offering secured, thereby reinforcing the sacred bond between God, His ministers, and His people.
CHRIST-CENTERED FULFILLMENT
Leviticus 7:33, with its focus on the priest's portion from the peace offering, finds its profound Christ-centered fulfillment in several interconnected ways. The peace offering itself, symbolizing reconciliation and fellowship, points directly to Jesus Christ, who is our ultimate peace. Through His perfect, once-for-all sacrifice on the cross, Christ has broken down the dividing wall of hostility and made true, unending communion with God possible for all who believe, fulfilling the very essence of the shelamim offering (Colossians 1:20). Furthermore, the divine provision for the Aaronic priests foreshadows how God sustains those who minister in the New Covenant. Just as the Old Testament priests were supported by the offerings of the people, so too are those who preach the gospel divinely ordained to live by the gospel (1 Corinthians 9:14). Christ, as our Great High Priest (Hebrews 4:14), not only offered the ultimate sacrifice but also continually intercedes for us, ensuring our spiritual sustenance and access to God's presence. The "right shoulder," a symbol of strength, honor, and a prime portion, can be seen as a type of the strength and honor that Christ, our High Priest, receives at the right hand of God (Hebrews 1:3), and through Him, shares with His body, the Church. In Christ, all believers are made a "royal priesthood" (1 Peter 2:9), partaking in the spiritual blessings and provisions secured by His finished work, and enjoying an unending fellowship with God that the Levitical offerings could only anticipate.