LEVITICUS 7 COMMENTARYEDITED BY GLENN PEASE

The Guilt Offering1 “‘These are the regulations for the guilt offering, which is most holy:

BARNES, "See Lev_5:14 note. In Lev_7:2 “sprinkle” should rather be cast Lev_1:5. All the details regarding the parts put on the altar are repeated for each kind of sacrifice, because the matter was one of paramount importance.

CLARKE, "Trespass-offering - See end of the chapter at Lev_7:38 (note).

GILL, "Likewise this is the law of the trespass offering,.... Or the various rites and rules to be observed at the offering of it: the persons for whom it was to be made are described in the two preceding chapters, Lev_5:1 both such that sinned through ignorance, and knowingly, and here the place and parts of the offering, and how to be disposed of, are declared: it is most holy; wholly devoted for sacred use, either to the Lord, or to his priests; there were some things the Jews call light holy things, and others most holy in the highest degree, of this sort was the trespass offering.

HENRY 1-10, "Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev_7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, “That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line.” As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev_7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the

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priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev_7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev_7:8), which no doubt he might make money of. “This” (the Jews say) “is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary.” Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen_3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen_27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev_7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev_7:10.

JAMISON, "Lev_7:1-27. The law of the Trespass Offering.Likewise this is the law of the trespass offering — This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings -part was to be consumed on the altar, while the other part was a perquisite of the priests - some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.

K&D, "The Law of the Trespass-Offering embraces first of all the regulations as to the ceremonial connected with the presentation.COFFMAN, "Verse 1"And this is the law of the trespass-offering: it is most holy. In the place where they kill the burnt-offering shall they kill the trespass-offering; and the blood thereof shall he sprinkle upon the altar round about. And he shall offer of it all the fat thereof: the fat tail, the fat that covereth the inwards, and the two kidneys, and the fat that is on them, which is by the loins, and the caul upon the liver, with the kidneys, shall he take away; and the priest shall burn them upon the altar for an

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offering made by fire unto Jehovah: it is a trespass-offering. Every male among the priests shall eat thereof: it shall be eaten in a holy place: it is most holy. As in the sin-offering, so is the trespass-offering; there is one law for them: the priest that maketh atonement therewith, he shall have it. And the priest that offereth any man's burnt-offering, even the priest shall have to himself the skin of the burnt-offering which he hath offered. And every meal-offering that is baken in the oven, and all that is dressed in the frying-pan, and on the baking-pan, shall be the priest's that offereth it. And every meal-offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.""One as well as another ..." (Leviticus 7:10) appears to have been the ancient way of saying, "share and share alike."There is hardly anything here different from the instructions listed in previous chapters concerning these different offerings, the focus here being on exactly what portions were allowed to priests as their personal possession.WHEDON, "2. The blood… shall he sprinkle — See Leviticus 1:5, note. “The sprinkling of the blood,” says Outram, “was by much the most sacred part of the entire service, since it was that by which the life and soul of the victim were considered to be given to God as the supreme Lord of life and death.” In explaining the significance of this rite, orthodox writers assert that the blood, as representing the life of an innocent animal, was offered to Divine justice as the substitute for the death-penalty inflicted on the guilty soul of the offerer. On the other hand, Socinian and rationalistic writers deny the possibility of rendering a satisfaction to the justice of God. Bahr, with much depth of thought and apparent conformity to the fundamental truths of the Scriptures, insists that there is no symbolical execution of punishment, but rather a typical giving away of the soul of the offerer unto God. “As the presentation of the blood of the beast is a giving up and away of the beast-life in death, so must the natural, that is, selfish life of the offerer, acting in contrariety to God, be given up and away, that is, die; but since this is a giving away to Jehovah, it is no mere ceasing to be, but a dying which, eo ipso, goes into life. Accordingly, the meaning of a sacrifice is in short this, that the natural, sinful being (life) is given up to God in death, in order to obtain the true being (sanctification) through fellowship with God.” This view proceeds upon the supposition that sin is a mere trifle, a bitter-sweet good, a necessary misstep of the infant tottering from his probationary cradle to the state of fixed holiness, and needing no atonement in a universe in which all finite personalities are only manifestations of the one impersonal and nondescript agency called God, and the radical distinction between sin and holiness is an illusion. This exegesis of the bloodshedding on Jewish altars and on Mount Calvary is admirably adapted “to a mystical, pantheistic nature-religion,” but it is extremely repugnant to the plain theistical religion typically set forth by Moses, and actually established by the Son of God.PARKER, "For All Gleaners

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"... this is the law."— Leviticus 7:1We are thankful for definiteness.—Again and again this word occurs in the directions given to Moses.—Men are not called upon to make any vital laws for themselves.—They are called upon to a kind of legislation which is either limited by momentary convenience or is expressive of an eternal law underlying the very constitution of life and society.—It would be impossible, for example, to make a. law to steal.—Even if the law were laid down in so many words the heart would instantly detect its wickedness, and the spirit of Prayer of Manasseh , inspired by the Almighty, would rise against it in burning rebellion. Here and there a man might be found base enough to avail himself of such a law; but the great human heart would disallow and disavow so wicked a pretence.—There will be no difficulty in asserting the law where the mind and the heart are free from prejudice.—God always looks for the honest heart, the pure heart, the contrite heart, the broken heart; with such a heart God has no difficulty, every word of his addresses itself instantly to that heart"s necessity and pain.—We are not at liberty to fix upon isolated lines in the Bible and magnify these into laws; our duty, where anything is wanting in absolute definiteness, is to compare Scripture with Scripture, and to find out the Biblical and spiritual meaning rather than the narrow letter, which by its very narrowness may fail to express the divine purpose.—The way to understand the divine law is to discover it in the very spirit of the whole Bible.—To find out one line of vital importance it may be necessary to read the whole Scripture through from end to end.—Where does the Bible point to two Christs? Where does the Bible justify the worship of two Gods? Where does the Bible encourage the worship of God and Mammon? The Bible is always calling its readers to definiteness Of conviction and preciseness of religious homage.—There is nothing merely dogmatic or narrow-minded in this.—It may be made dogmatic and narrow-minded by those who pervert divine instructions; but definiteness has no necessary connection with arbitrary dogmatism.—The giving of definite instructions saves time; the giving of definite instructions saves the imagination from fruitless wondering and unprofitable speculation.—What doth the Lord thy God require of thee but to do justly, to love mercy, and to walk humbly with thy God? They who turn religion into a difficulty, or spiritual worship into a metaphysical puzzle, have in them an evil heart of unbelief, and are not to be trusted as teachers of the divine law.PETT, "Introductione-Sword Edition Note: This material was originally presented at the end of Leviticus Chapter 7. To make these summary-style comments more visible within the e-Sword edition, these comments have also been included here:Final Summary.We will now very briefly draw together the strands of what we have learned. The offerings and sacrifices divide up into five.

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1) The Whole Burnt Offering (‘olah - that which goes up). This offering was presented basically in worship and dedication, and for the purposes of atonement. It was the foremost of the offerings. Apart from the skin or hide which was given to the priest it was totally offered up to Yahweh as an offering made by fire and presented a pleasing odour to God. It was offered up morning and evening in the daily offerings and in all the great festivals, including the Day of Atonement. It was symbolic of Christ offering Himself up as pleasing to God, shedding His blood for us and making atonement for us, drawing us into Himself that we might be fully dedicated to God and find atonement through His blood. It basically represented being accounted righteous through faith, and full acceptance in Him.2) The Grain Offering (minchah). This offering was in praise and gratitude for the provision of the basics of life, grain and olive oil, and an offering of daily labour as a love offering to God. Worship was expressed by adding frankincense, a foreign product which meant that the offering was on behalf, not only of Israel, but of the whole world. A memorial handful was offered by fire along with the frankincense, the remainder was partaken of by the priests, except when it was a priest’s offering. It was regularly offered along with the whole burnt offering (in which case the frankincense was omitted). It was an offering made by fire and presented a pleasing odour to God. It was symbolic of Christ as the corn of wheat who fell into the ground and died and Who would thus produce much fruit, and of Jesus as the bread of life Who would feed and satisfy those who constantly come to Him in trust and obedience.3) The Peace Sacrifice (zebach shelamim and various). This offering was one offered from a sense of wellbeing and with a desire to be at peace with God and man. In one form the blood and the fat, with the vital parts, were offered to God as an offering, and the flesh was eaten by the worshippers, with breast and thigh going to the priest. It was an offering made by fire and presented a pleasing odour to God. It symbolised Jesus the Prince of Peace Who came to make peace between men and God through the blood of His cross, and Whose flesh and blood we can partake of through faith in His sacrifice for us, so that we might have eternal life and enjoy fullness of life and peace with both God and men in loving fellowship.4) The Purification For Sin Offering (chatta’ah ). This was specifically an offering for sin when it became known, but was also offered at the great festivals, in recognition of the sin of Israel, and especially at the Day of Atonement. Its aim was purification for sin, cleansing in the sight of a holy God, as well as atonement. At its lesser levels it could be partaken of by the priest. It was an offering by fire and presented a pleasing odour to God, but only in a secondary way. Its main purpose was purification from sin. The blood from it was daubed on the horns of the altar(s) to purify the altar, and thrown at the base of the altar to sanctify it and make atonement for it, and for the people, for the altar represented the offerings of the people. It symbolised Christ as offering Himself once-for-all as a purification for sin offering on our behalf so that we might be made pure before God. Its concern was being clean in the sight of God, pure as He is pure (1 John 3:1-2).

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5) The Guilt Offering (’asam). This was a kind of sin offering, but was for more specific sins where confession or restitution needed to be made. It was mainly personal, and is a reminder that we need to deal with individual sins, confess them to others where it will do good, and make restitution for any loss we have caused. Like the purification for sin offering it symbolised Christ as dying for us so that we might be forthright in dealing with specific sins.Verses 1-7The Law of The Guilt Offering. (Leviticus 7:1-7).The overwhelming sense of the holiness of the purification for sin offering now carries over into the consideration of the Guilt Offering. Its holiness is immediately emphasised. And we are also now informed that the priests can partake of the meat of the guilt offering as long as it is in a holy place, as they can presumably of the purification of sin offering, for there is one law for them both.Leviticus 7:1-2‘And this is the law of the guilt offering. It is most holy. In the place where they kill the whole burnt offering shall they kill the guilt offering; and its blood shall he sprinkle on the altar round about.’Like the purification for sin offering, the guilt offering too is killed in the place where the whole burnt offering is killed. This would seem to emphasise the priority of the whole burnt offering. That is at the head of all offerings. But the purification for sin and guilt offerings are so holy that they are carried out in the same place as the whole burnt offering.And the blood of the guilt offering is sprinkled on the altar round about as with the whole burnt offering. This identical application of the blood confirms that the whole burnt offering is also to be seen as an atonement offering as well. But it is different from that for the purification for sin offering where purification for sin on a larger scale has primary importance. PULPIT, "CONTINUATION OF THE SUPPLEMENTAL REGULATIONS ADDRESSED TO THE PRIESTS, RESPECTING THE RITUAL OF THE SACRIFICES.This chapter treats of the ritual of the trespass offering and the peace offerings, as the last chapter treated of that of the burnt offering, the meat offering, and the sin offering. The LXX. version attaches the first ten verses of this chapter to Leviticus 6:1-30, beginning Leviticus 7:1-38 with our Leviticus 7:11.Leviticus 7:1-6

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Further ritual of the trespass offering (see note on Le Leviticus 5:14). It is to be noted that the blood of the trespass offering is not to be placed on the horns of the altar, as was the rule in the ordinary sin offering, but cast against the inner side of the altar, as in the burnt offering and peace offering. The rump in Leviticus 7:3 should be translated tail, as in Leviticus 3:9.BI 1=7, "The law of the trespass-offering.Lessons

1. The fatness and grossness of the carnal heart is to be removed and taken away.2. God requires the heart.3. Against covetousness in ministers.4. To receive the sacraments reverently and with due preparation. (A. Willet, D. D.)

The trespass-offeringThe trespass-offering may be considered as a variety of the sin-offering. The distinguishing characteristic of the trespass-offering proper was restitution. The offences for which it was offered were such as admitted of restitution, and the distinction from the sin-offering cannot be better expressed than in the words of Prof. Cave: “The sin and trespass-offerings were both sacrifices for sins; but in the former the leading idea was that of atonement, the expiation of sin by a substituted life; in the latter the leading feature was that of satisfaction, the wiping out of sin by the payment of a recompense.” It is well worthy of note that in the trespass-offering for sins against God, the ritual prescribed was sacrifice first, restitution following; while in those against man the order was reversed: restitution first, followed by sacrifice on the altar. The appropriateness of the difference will be readily seen. In the former case, where the sin consisted in withholding from God that which was His due, it was not really God that lost anything, it was the sinner. Giving to God is not regarded as a debt which a man must pay, but rather as a privilege which he may enjoy; and, accordingly, before a man can enjoy the privilege of which he has foolishly deprived himself, he must come and offer his sacrifice upon the altar. But when the sinner has been withholding from his fellow-man that which is his due, the delinquency is regarded in the light of a debt, and he is not allowed to go to the altar of God until he has paid his debt, and not only discharged the principal in full, but added one-fifth part thereto. (J. M. Gibson, D. D.)

This is the lawWe find this text in many places (see Lev_6:25; Lev_7:1; Lev_7:11; Lev_7:37). What we want is just this-definiteness. There must be a line of certainty somewhere, or the universe could not be kept together. There may be ten thousand contributory lines, contingent or incidental lines, but there must be running right through the heart of things a law of definiteness and certitude; otherwise coherence is impossible, and permanence is of the nature of a dissolving cloud. We want to get upon that line. Quest

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in search of that line is orthodoxy. To seek after truth, what is this but to love wisdom and to pant for God? What have you? You have great information. What is the value of information? Nothing, beyond that which is merely momentary and tentative. It is the last thing to be known or that is known. But then in two hours we shall know something more. Information is never final. Hence men say, “To the best of my knowledge.” What a confession is in these simple words if we submit them to their last analysis! “To the best of my judgment,” “So far as I know,” “According to the best advice I can get”; what is all this but sand? You could not build a house upon such sand. It would never do for information to be final or complete or authoritative; it is by this kind of uncertainty that we are kept modest, it is by this kind of incertitude we are often inspired, and it is because intellectual life is a continual tumult that we grow athletically, that the brain becomes stronger. What we want to come upon is the line of law which itself is a line of progress, a line of change into ever-increasing largeness, but never a change of quality or of moral purpose. If we want to know the law we can find it. If you want to be right you can be right. “To him that knoweth to do good and doeth it not, to him it is sin.” Can we go to the law? We can do better. It is the business of the gospel minister to say how. We can not only go to the law, we can go to the Lawgiver, we can go to the living Jesus Christ. We can see Him face to face, or, better still, using the word “face” in its true interpretation, we Can see Him soul to soul. (J. -Parker, D. D.)

The priest shall have to himself the skin of the burnt-offering.The skin legislated forWhy God should think of so small and base a thing as the skin, some may ask a reason; and see you the reason and tile good of it.

1. It notably confirmeth our faith in His providence, that He will never forget us and leave us destitute of things needful and good for us, seeing we are much better than the skin of a brute beast, whereof yet He hath care and thought.2. It showed that sweet and comfortable care that the” Lord then had, and still hath, of the ministry, that it should be maintained, and not defrauded of the least thing allotted to it, which still He showeth in all other particulars, urging still that they be given to the priests according to His will.3. This care of the Lord for the beast’s skin, to appoint it to one that should have it, well taught that people then, and still teacheth us ever to be careful to,prevent strife, and to take away all questions and controversies as much as we may., that every one knowing what is his may therein rest, and peace ensue. The more God hath given you, the more must be your pain this way, in your good health and perfect memory. (Bp. Babington.)

2 The guilt offering is to be slaughtered in the 8

place where the burnt offering is slaughtered, and its blood is to be splashed against the sides of the altar.

CLARKE, "In the place where they kill the burnt-offering - viz., on the north side of the altar, Lev_1:11.GILL, "In the place where they kill the burnt offering shall they kill the trespass offering,.... See Lev_1:11, and the blood thereof shall he sprinkle round about upon the altar; on the upper part of it. There was a scarlet thread that was drawn around the altar in the middle, the blood of some of the sacrifices was sprinkled below it; and some above it, as was the blood of the trespass offering.

3 All its fat shall be offered: the fat tail and the fat that covers the internal organs,

CLARKE, "The rump - See Clarke’s note on Lev_3:9, where the principal subjects in this chapter are explained, being nearly the same in both.

GILL, "And he shall offer of it all the fat thereof,.... To the Lord, that being claimed by him, as in the peace offerings of the herd, and of the flock, whether a bullock or cow, a lamb or a goat, Lev_3:3, &c. and in the sin offering of the bullock, Lev_1:8, and the rump, or tail, which of sheep and rams, for the trespass offering, was very large and fat in those countries; See Gill on Exo_29:22, Lev_3:9, and the fat that covereth the inwards; called the "omentum".K&D, "Lev_7:3-7

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The fat portions only were to be burned upon the altar, viz., the same as in the sin and peace-offerings (see Lev_4:8 and Lev_3:9); but the flesh was to be eaten by the priests, as in the sin-offering (Lev_6:22), inasmuch as there was the same law in this respect for both the sin-offering and trespass-offering; and these parts of the sacrificial service must therefore have had the same meaning, every trespass being a sin (see Lev_6:26). -Certain analogous instructions respecting the burnt-offering and meat-offering are appended in Lev_7:8-10 by way of supplement, as they ought properly to have been given in ch. 6, in the laws relating to the sacrifices in question.PETT, "Leviticus 7:3-4‘And he shall offer of it all its fat; the fat tail, and the fat that covers the innards, and the two kidneys, and the fat that is on them, which is by the loins, and the covering on the liver, with the kidneys, shall he take away, and the priest shall burn them on the altar for an offering made by fire to Yahweh. It is a guilt offering.’No animal has been identified as yet but this would seem to point to a sheep because of the fat tail (Leviticus 3:9). But he is clearly only summarising and therefore it probably signifies that it could alternatively be a (Leviticus 5:6). The point again being emphasised is that the fat and all the innards are to be offered to Yahweh on the altar, as an offering by fire to Yahweh. Thus the blood and the fat are offered in the usual way. It is then emphasised that it is a guilt offering.

4 both kidneys with the fat on them near the loins, and the long lobe of the liver, which is to be removed with the kidneys.

CLARKE, "The fat that is on them - Chiefly the fat that was found in a detached state, not mixed with the muscles; such as the omentum or caul, the fat of the mesentery, the fat about the kidneys, etc. See Clarke’s note on Lev_3:9, etc.GILL, "And the two kidneys, and the fat that is on them,.... Which are usually covered with fat: which is by the flanks: or rather that which is "upon" them (y); for this respects not the situation of the kidneys, nor the fat upon them, but the fat which is upon the flanks, as distinct from that, and where there are great collops of it, see Job_15:27,

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and the caul that is above the liver; the lobe upon the liver, according to the Septuagint: with the kidneys, it shall he take away; all the fat before mentioned, together with the kidneys, were to be taken away from the ram of the trespass offering, and burnt, as follows.

5 The priest shall burn them on the altar as a food offering presented to the Lord. It is a guilt offering.

GILL, "And the priest shall burn them upon the altar,.... Fat taken off of the several parts before mentioned, and the kidneys: which were to be for an offering made by fire unto the Lord; and was acceptable to him, being typical of the offering of Christ, which is a sweet smelling savour, bearing the fire of divine wrath in the room and stead of his people: it is the trespass offering; an offering for a trespass committed, to make atonement for it; and this part of it, the burning of the fat, was properly the offering to the Lord, all the rest were the priest's, as follows.TRAPP, "Leviticus 7:5 And the priest shall burn them upon the altar [for] an offering made by fire unto the LORD: it [is] a trespass offering.Ver. 5. It is a trespass offering.] And, as in the sin offering, the priest was to have the remainder. They had many a good morsel besides their tithes and lands.

6 Any male in a priest’s family may eat it, but it must be eaten in the sanctuary area; it is most holy.

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GILL, "Every male among the priests shall eat thereof,.... Of the flesh of it, after the fat was taken off and burnt, the rest belonged to the priests and their sons, and to them only, not to their wives and daughters: it shall be eaten in the holy place; in the court of the tabernacle, in some apartment in it, for that purpose, as afterwards in the temple; it was not to be carried home to their houses, for all in the family to partake of, only the priests and their sons were to eat of it: it is most holy; and therefore none but such who were devoted to holy services might eat of it; only sanctified persons, true believers, who are made priests unto God, have a right to eat of the altar Christ, or, can eat his flesh in a spiritual sense, and feed upon him by faith, and receive nourishment from him, Heb_13:10.JAMISON, "As the sin offering is, so is the trespass offering, there is one law for them,.... The same as in Lev_6:27, the priest that maketh atonement therewith shall have it; who by offering it made atonement for the trespass of the person that brings it, as typical of the atonement by the sacrifice of Christ; he was to have all but what was burnt, for himself and his sons; though no doubt but other priests then on duty in the court ate with him.CALVIN, "In these passages Moses confirms what we have seen before as to the rights of the priests, and also adds an exception to which he had not yet referred. In general, therefore, he claims for the priests whatever remained of the holier victims; and distinguishes them by this prerogative from the other Levites; from whence we gather how free from all self-seeking Moses was, when by God’s command he deprives his own sons not only of the dignity which was conferred on his nephews, but also of their pecuniary advantages. Let none, he says, but the sons of Aaron enjoy the sacred oblations, because they are divinely anointed that they may approach the altar. But, since some rivalry might have arisen among themselves, he adds a special law, that certain kinds of offerings should only be taken by the priest who had offered them. For although they ought all to have disinterestedly discharged their duties, and not to have been attracted by lucre, yet, that all might perform their parts more cheerfully, he appoints a reward for their labor and diligence. On this account he prescribes that the residue of the minha in the peace-offerings, and also the right shoulder of the victim, and the flesh that remained of the trespass-offerings, should be the recompense of the priest who had performed the office of atonement and sprinkling the blood. It is unquestionable that many were attracted by the desire of gain, who would otherwise have neglected their duties; but this was a proof of God’s fatherly indulgence, that He consulted their infirmity so that their hire might be a spur to their diligence. Meanwhile He did not desire to hire their services like those of slaves, so that they should be mercenaries in heart; but rather, when He reproves them by His Prophet because there were none of them who would “kindle fire on His altar for nought.” (Malachi 1:10.) He aggravates their ingratitude, not only because they would not give their services

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gratuitously, but because, when they received their hire, they defrauded Him who had appointed them to be His ministers.PETT, "Leviticus 7:6‘Every male among the priests shall eat of it. It shall be eaten in a holy place. It is most holy.’But the remainder of the guilt offering may be eaten by the priests in a holy place, but only by them for it is most holy.

7 “‘The same law applies to both the sin offering[a] and the guilt offering: They belong to the priest who makes atonement with them.

GILL, "As the sin offering is, so is the trespass offering, there is one law for them,.... The same as in Lev_6:27, the priest that maketh atonement therewith shall have it; who by offering it made atonement for the trespass of the person that brings it, as typical of the atonement by the sacrifice of Christ; he was to have all but what was burnt, for himself and his sons; though no doubt but other priests then on duty in the court ate with him.WHEDON, "7. As the sin offering is, so is the trespass offering — Though much alike in their interior essence and symbolical meaning, they had this difference, the trespass offering was always personal, while the sin offering might be congregational. See Leviticus 5:6, note.BENSON, "Leviticus 7:7-8. As is the sin-offering, so is the trespass-offering — In the matter following, for in other things they differed. The priests shall have it — That part of it which was by God allowed to the priest. The priest shall have to himself the skin — The note of Bishop Patrick is worth transcribing here: “All the flesh of the burnt-offerings being wholly consumed, as well as the fat upon the altar, there was nothing that could fall to the share of the priest but the skin, which is here given him for his pains. It was observed upon Genesis 3:21, that it is probable Adam himself offered the first sacrifice, and had the skin given him by God, to make the

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garments for him and his wife. In conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion; which was a custom among the Gentiles, (as well as the Jews,) who gave the skins of their sacrifices to their priests, when they were not burned with the sacrifices, as in some sin-offerings they were among the Jews, see Leviticus 4:11; and they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams. Of this we have a proof in Virgil’s seventh Æneid, line 86. See Dryden’s translation, 7:127.”PETT, "Leviticus 7:7‘As is the purification for sin offering, so is the guilt offering; there is one law for them: the priest who makes atonement by it, he shall have it.’Indeed it is like the purification for sin offering, as with the one, so with the other. There is one law for both of them. And they are both most holy. So the main new stress here is on the similarity between the purification for sin offering and the guilt offering, and the holiness of them both, and that the meat and skins from both go to the priests (with some exceptions). PULPIT, "Leviticus 7:7-10contain a general precept or note as to the priests' portion in the sin offering, trespass offering, burnt offering, and meat offering. The officiating priest was to have the flesh of the trespass offering and of the sin offering (except the fat burnt on the altar), and the skin of the burnt offering and the cooked meat offerings (except the memorial burnt on the altar), while the meat offerings of flour and of parched grains, which could be kept longer, were to be the property of the priestly body in general, all the sons of Aaron,… one as much as another. The skins of the peace offerings were retained by the offerer ('Mishna, Sebaeh,' 12, 3).

8 The priest who offers a burnt offering for anyone may keep its hide for himself.

BARNES, "The skin of the burnt offering - It is most likely that the skins of the sin-offering and the trespass-offering also fell to the lot of the officiating priest.

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CLARKE, "The priest shall have to himself the skin - Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, “for it is probable,” says he, “that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see Lev_4:11. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams.

Of this we have a proof in Virgil, Aen. lib. vii., ver. 86-95.“ - huc dona sacerdosCum tulit, et caesarum ovium sub nocte silentiPellibus incubuit stratis, somnosque petivit;Multa modus simulncra videt volitantia miris,Et varias audit voces, fruiturque deorumColloquio, atque imis Acheronta affatur Avernis.Hic et tum pater ipse petens responsa LatinusCentum lanigeras mactabat rite bidentes,Atque harum effultus tergo stratisque jacebatVelleribus. Subita ex alto vox reddita luco est.”First, on the fleeces of the slaughter’d sheepBy night the sacred priest dissolves in sleep,When in a train, before his slumbering eye,Thin airy forms and wondrous visions fly.He calls the powers who guard the infernal floods,And talks, inspired, familiar with the gods.To this dread oracle the prince withdrew,And first a hundred sheep the monarch slew;Then on their fleeces lay; and from the woodHe heard, distinct, these accents of the god.- Pitt.

The same superstition, practiced precisely in the same way and for the same purposes, prevail to the present day in the Highlands of Scotland, as the reader may see from the following note of Sir Walter Scott, in his Lady of the Lake: - “The Highlanders of Scotland, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the togharm. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a water-fall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate recesses. One way of consulting this oracle was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their number, and 15

wrapt him in a big cow’s hide, which they folded about him; his whole body was covered with it except his head, and so left in this posture all night, until his invisible friends relieved him by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at day-break; and then he communicated his news to them, which often proved fatal to those concerned in such unwarrantable inquiries. “Mr. Alexander Cooper, present minister of North Virt, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide above mentioned, during which time he felt and heard such terrible things that he could not express them: the impression made on him was such as could never go off; and he said, for a thousand worlds he would never again be concerned in the like performance, for it had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse, and seemed to be very penitent under a just sense of so great a crime: he declared this about five years since, and is still living in the Isle of Lewis for any thing I know.” - Description of the Western Isles, p. 110. See also Pennant’s Scottish Tour, vol. ii., p. 301; and Sir W. Scott’s Lady of the Lake.

GILL, "And the priest that offereth any man's burnt offering,.... In which the flesh was wholly burnt, and nothing of it remained to requite the priest for his trouble, as in other offerings: even the priest shall have to himself the skin of the burnt offering, which he hath offered; in some cases the skin itself was burnt, and then he could have nothing, see Lev_4:11 but in others the skin was reserved for the priest. There seems to be an emphasis upon the phrase "to himself", and may signify, that though in other things other priests might partake with him, yet not in this; and so Maimonides (z) observes, that the skin was not given to every priest, but to him that offered the sacrifice; and elsewhere (a) he says, the skins of light holy things are the owner's, but the skins of the most holy things are the priest's. And some have thought this law has some respect to the case of Adam, and is agreeable thereunto; who having offered sacrifice according to divine directions given him, had coats made for him and his wife of the skins of the slain beasts; and it was usual with the Heathen priests to have the skins of the sacrifices, and in which they slept in their temples and others also were desirous of the same, in order by dreams or otherwise to get knowledge of things future; See Gill on Amo_2:8.

JAMISON, "the priest shall have to himself the skin of the burnt offering which he hath offered — All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on Gen_3:21).

K&D, "Lev_7:8-10In the case of the burnt-offering, the skin of the animal was to fall to the lot of the

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officiating priest, viz., as payment for his services. הכהן is construed absolutely: “as for the priest, who offereth - the skin of the burnt-offering which he offereth shall belong to the priest” (for “to him”). This was probably the case also with the trespass-offerings and sin-offerings of the laity; whereas the skin of the peace-offerings belonged to the owner of the animal (see Mishnah, Sebach. 12, 3). - In Lev_7:9, Lev_7:10, the following law is laid down with reference to the meat-offering, that everything baked in the oven, and everything prepared in a pot or pan, was to belong to the priest, who burned a portion of it upon the altar; and that everything mixed with oil and everything dry was to belong to all the sons of Aaron, i.e., to all the priests, to one as much as another, so that they were all to receive an equal share. The reason for this distinction is not very clear. That all the meat-offerings described in ch. 2 should fall to the sons of Aaron (i.e., to the priests), with the exception of that portion which was burned upon the altar as an azcarah, followed from the fact that they were most holy (see at Lev_2:3). As the meat-offerings, which consisted of pastry, and were offered in the form of prepared food (Lev_7:9), are the same as those described in Lev_2:4-8, it is evident that by those mentioned in Lev_2:10 we are to understand the kinds described in Lev_2:1-3 and Lev_2:14-16, and by the “dry,” primarily the קלוי which consisted of dried grains, to which oil was to be ,אביבadded (נתן Lev_2:15), though not poured upon it, as in the case of the offering of flour (Lev_2:1), and probably also in that of the sin-offerings and jealousy-offerings (Lev_5:11, and Num_5:15), which consisted simply of flour (without oil). The reason therefore why those which consisted of cake and pastry fell to the lot of the officiating priest, and those which consisted of flour mixed with oil, of dry corn, or of simple flour, were divided among all the priests, was probably simply this, that the former were for the most part offered only under special circumstances, and then merely in small quantities, whereas the latter were the ordinary forms in which the meat-offerings were presented, and amounted to more than the officiating priests could possibly consume, or dispose of by themselves.

COKE, "Verse 8Leviticus 7:8. The priest shall have to himself the skin of the burnt-offering— I subjoin here the learned note of Bishop Patrick: "All the flesh of the burnt-offerings being wholly consumed, as well as the fat, upon the altar, (ch. Leviticus 1:8-9.) there was nothing that could fall to the share of the priest, but the skin; which is here given him for his pains. I observed upon Genesis 3:21 that it is probable Adam himself offered the first sacrifice, and had the skin given him by GOD, to make the garments for him and his wife. In conformity to which, the priests ever after had the skin of the whole burnt-offerings, for their portion; which was a custom among the Gentiles, (as well as the Jews,) who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews; (see ch. Leviticus 4:11.) and they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams. Of this we have a proof in Virgil's 7th AEneid, ver. 127 of Dryden's translation:

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The priest on skins of offerings takes his ease, And nightly visions in his slumbers sees; A swarm of thin aerial shapes appears, And, fluttering round his temples, deafs his ears: There he consults, the future fates to know From powers above, and from the fiends below.And in the Eleusinia, the Daduchus put on the skin of the beasts which had been sacrificed to Jupiter; and which was called Διος κωδια, the fleece of Jupiter." TRAPP, "Leviticus 7:8 And the priest that offereth any man’s burnt offering, [even] the priest shall have to himself the skin of the burnt offering which he hath offered.Ver. 8. The priest shall have to himself.] It is a sign of gasping devotion when men are so straithanded to their ministers, who should have part of all. [Galatians 6:6]WHEDON, "8. The skin of the burnt offering — This was a perquisite of the priest, to be kept or sold at his pleasure. Bishop Patrick suggests that Adam was the first priest who offered a burnt offering, and that the presentation of the skin to him by the Creator established the precedent here ratified by the ceremonial law. The same custom is found among pagans, whose priests superstitiously thought that by lying upon these skins they would be endowed with the gift of prescience. See Virgil’s AEneid, book vii, 7:86-95. The same superstition lingers to this day in the Highlands of Scotland.PETT, "Verses 8-10Brief Comments About The Whole Burnt Offering and the Grain Offering (Leviticus 7:8-10).Spurred on by reference to the guilt offering meat as being the priest’s portion, this summary concludes by describing what belongs to the priests of the other offerings.Leviticus 7:8‘And the priest who offers any man's whole burnt offering, even the priest shall have to himself the skin of the whole burnt offering which he has offered.’In the case of the whole burnt offering the priest who offers the offering receives the animal’s skin or hide. These skins were very valuable and were later a source of great revenue for the priests.It would seem that the priests received the skins of most whole burnt offerings, purification for sin offering, and guilt offerings, but not the skin of peace sacrifices which went to the offerer.

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9 Every grain offering baked in an oven or cooked in a pan or on a griddle belongs to the priest who offers it,

GILL, "And all the meat offering that is baked in the oven,.... Or "every meat offering" (b), whether dressed in one way or another, and which was done in one or other of these three ways, of which this was one, baked in an oven heated for that purpose: and all that is dressed in the frying pan; such as we call pancakes: and in the pan; which was different from the frying pan; it seems to be what was set upon an hearth made hot, and soon baked; See Gill on Lev_6:21 of these three different ways of dressing the meat offering, see Lev_2:4. COKE, "Verse 9Leviticus 7:9. And all the meat-offering, &c.— See ch. Leviticus 2:6. The author of the Observations remarks, from some customs now prevailing among the Arabs, that the pouring oil on a meat-offering baken in a pan, and broken to pieces, was, according to the way of those times, when they would regale their friends in a more elegant manner; and, consequently, was to be done out of respect to the priests of the LORD, to whom they were appropriated. We refer the reader, curious on this topic, to the 131st page of the Observations.Note; The hide of the burnt-offering, and the meat-offering which was dressed, were the priest's who offered them; but the undressed meat-offerings were divided among all the priests in waiting. Learn, 1. They who labour most in the service of God, deserve to be best paid. 2. They who serve at the same altar, should be careful to communicate one to another of their good things: a covetous priest is a monster in the sanctuary! TRAPP, "Leviticus 7:9 And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it.Ver. 9. And all the meat offering.] Which seems to be so called, partly because it went as meat unto the priest - the labourer is surely worthy of his meat, - but

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[Matthew 10:10] principally as leading to Christ, whose "flesh is meat indeed." [John 6:55]WHEDON, " 9. The meat offering — The bread offering, variously prepared, is described in chap. 2, notes.Shall be the priest’s that offereth it — Thus individual diligence was stimulated and rewarded; but to provide the sick and aged priests with materials for their own sustenance and for offerings to God, the commandment is given in Leviticus 7:10 that all the sons of Aaron should have the oil and unbaked flour, the largest part, one as much as another — Thus there was a blending of individual interests with community-life as a safeguard against indolence. Moreover, if the whole had been given to the officiating priest there would have been more than he could consume. The cooked-bread offering is supposed to have been small in amount.BENSON, "Leviticus 7:9. All the meat or meal-offering shall be the priest’s — Except the part reserved by God, (Leviticus 2:2; Leviticus 2:9,) these being ready dressed, and hot, and to be eaten presently. And the priest who offered it was, in reason, to expect something more than his brethren who laboured not about it, and that he had only in this offering; for the others were equally distributed. For (Leviticus 7:10) every meat or meal-offering, which was of raw flour, whether mingled with oil or dry, that is, without oil, or drink-offering, all the sons of Aaron were to share equally among them. And there was manifest reason for this difference, because these were offered in greater quantities than the former; and, being raw, might more easily be reserved for the several priests, to dress them in the way which each of them might prefer.PETT, "Leviticus 7:9-10‘And every grain offering that is baked in the oven, and all that is dressed in the frying-pan, and on the baking-pan, shall be the priest's who offers it. And every grain offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.’All that remains of the grain offerings after the burning of the memorial part were also intended for the priests. The cooked ones went to the priest who offered them, the uncooked ones to all the priests. The latter could be kept longer.All these provisions meant that the priests did not have to concern themselves about obtaining a living. Their living was provided for them, and their families would be provided for from the tithe of the firstfruits. As Paul said, ‘those who wait on the altar have their portion with the altar’ (1 Corinthians 9:13). They could thus devote themselves entirely to their duties.And as Paul was pointing out, these provisions are a reminder to us that we too should make sure that those whom we acknowledge to have been called by God to

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full time ministry are provide for materially by those who benefit from their ministry. This includes missionaries, for they serve there on our behalf.

10 and every grain offering, whether mixed with olive oil or dry, belongs equally to all the sons of Aaron.

GILL, "And every meat offering mingled with oil, and dry,.... Rather it should be rendered "or dry" (c); that is, as Jarchi interprets it, that has no oil in it; the meat offering in common, let it be dressed in what way soever, was mingled with oil; but in the poor man's offering for sin, which was as a meat offering, no oil was to be put upon it, Lev_5:11 but whether the offering was with or without oil, moist or dry, it shall all the sons of Aaron have, one as much as another; it was to be equally divided among them; or a priest offering it at one time, was to have the same as another priest at another time; it was always alike, all that remained, except the handful that was burnt, was the priest's.

TRAPP, "Leviticus 7:10 And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one [as much] as another.Ver. 10. Have, one as much as another.] In their father’s house was bread enough. "Put me, I pray thee, into one of the priest’s offices, that I may eat a piece of bread." [1 Samuel 2:36] This the Tirshatha would not suffer those turn-coats to do. [Ezra 2:63] But how hard put to it was that poor priest that answered young Pareus, asking him an alms, according to the custom of those times, Nos pauperi fratres, nos nihil habemus, an piscis, an caro, an panis, an misericordia habemus? (a)

The Fellowship Offering21

11 “‘These are the regulations for the fellowship offering anyone may present to the Lord:

GILL, "The Law of the Peace-Offerings, “which he shall offer to Jehovah” (the subject is to be supplied from the verb), contains instructions, (1) as to the bloodless accompaniment to these sacrifices (Lev_7:12-14), (2) as to the eating of the flesh of the sacrifices (Lev_7:15-21), with the prohibition against eating fat and blood (Lev_7:22-27), and (3) as to Jehovah's share of these sacrifices (Lev_7:28-36). - In Lev_7:12and Lev_7:16 three classes of shelamim are mentioned, which differ according to their occasion and design, viz., whether they were brought דה upon the ground of ,על־תpraise, i.e., to praise God for blessings received or desired, or as vow-offerings, or thirdly, as freewill-offerings (Lev_7:16). To (lit., upon, in addition to) the sacrifice of thanksgiving (Lev_7:12, “sacrifice of thanksgiving of his peace-offerings,” Lev_7:13 and Lev_7:15) they were to present “unleavened cakes kneaded with oil, and flat cakes anointed with oil (see at Lev_2:4), and roasted fine flour (see Lev_6:14) mixed as cakes with oil,” i.e., cakes made of fine flour roasted with oil, and thoroughly kneaded with oil (on the construction, see Ges. §139, 2; Ewald §284 a). This last kind of cakes kneaded with oil is also called oil-bread-cake (“a cake of oiled bread,” Lev_8:26; Exo_29:23), or “cake unleavened, kneaded with oil” (Exo_29:2), and probably differed from the former simply in the fact that it was more thoroughly saturated with oil, inasmuch as it was not only made of flour that had been mixed with oil in the kneading, but the flour itself was first of all roasted in oil, and then the dough was moistened still further with oil in the process of kneading.

HENRY, "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 22

laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.JAMISON, "this is the law of the sacrifice of peace offerings — Besides the

usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.CALVIN, "Leviticus 7:11.And this is the law of the sacrifice. I have elsewhere (282) stated my reasons for calling this kind of sacrifice “the sacrifice of prosperities.” That they were offered not only in token of gratitude, but when God’s aid was implored, is plain both from this and other passages; yet in all cases the Jews thus testified that they acknowledged God as the author of all good things, whether they returned thanks for some notable blessing, or sought by His aid to be delivered from dangers, or whether they professed in general their piety, or paid the vows which they had made simply and without condition; for the payment of a conditional vow was an act of thanksgiving. At any rate, since in all they honored God with His due service, they gave proof of their gratitude. Hence this name was justly given to these sacrifices, because in them they either besought good success of Him, or acknowledged that what they had already obtained was owing to His grace, or asked for relief in adversity, or congratulated themselves on their welfare and safety. Moses, however, distinguishes one kind, as it were, from the others:, i.e., the sacrifice of thanksgiving, whereby they professedly returned thanks for some notable deliverance, which was not; always offered. (283) In this case he commands unleavened cakes fried in oil, wafers seasoned with oil, and fine flour fried to be offered, together with leavened bread; and also commands that the flesh of the sacrifice should be eaten on the day of the oblation, so that none should be left. In vows and free-will-offerings greater liberty is conceded, viz., that they might eat the residue on the next day, provided they kept nothing till the third day. In the passage which I have inserted from chapter 22, the words I have translated “unto your acceptance,” might also be rendered “unto His good-will,” (in beneplacitum,) for the gratuitous favor of God is called רצון, ratson. The meaning therefore is, if you would have your sacrifice accepted by God, take care that none of the flesh should remain to the following day. Others, however, understand it of man’s good-will, as if it were said, “at your own will,” or “as it shall please you.” And I admit, indeed, that the word רצון , ratson, is sometimes used in this sense; but since in the same chapter (284) it can only be taken for God’s favor or acceptance, I have preferred avoiding a variation; yet I make no objection if any one likes the other reading better. But if my readers weigh well the antithesis, when it is presently added, that if the flesh should remain beyond the proper time (285) the sacrifice would not be pleasing to God, they will agree with me. There is, indeed, an apparent discrepancy here, since in this way Moses would command the voluntary sacrifice to be eaten on the same day, which, however, he does not do. If we prefer understanding it of the liberal feelings of men, he will exhort the people cheerfully to offer their victims in thanksgiving. I have, however, shewn the meaning which I approve of, and thus it will be easy to reconcile these things, for God’s goodwill does not require this similarity, (286) nor

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is it necessary to observe the same mode of offering that they may be grateful; but they are said to offer “unto their acceptance,” when they intermix no corruption, but offer purely and duly. If the cause of this distinction is asked, it is no clearer to me than is the variety between the bread and wafers or cakes. It is certain, indeed, that God had a reason for dealing more strictly or more indulgently; but to inquire now-a-days as to things unknown, and which conduce not at all to piety, is neither right nor expedient. COFFMAN, "Verse 11"And this is the law of the sacrifice of peace-offerings, which one shall offer unto Jehovah. If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, of fine flour soaked. With cakes of leavened bread he shall offer his oblation with the sacrifice of his peace-offerings for thanksgiving. And if he shall offer one out of each oblation for a heave-offering unto Jehovah; it shall be the priest's that sprinkleth the blood of the peace-offering."The peace-offering was the only sacrifice in which the worshiper himself was privileged to eat the meat offered and to share it with his friends. "The peace-offering was the only one that laymen were allowed to eat."[1] From this, it has been supposed that upon occasions of peace-offerings many of the Israelites had a rare opportunity to eat meat. The peace-offerings were discussed in Leviticus 3; the additional instruction here regards the particular type of peace-offering intended also as a thanksgiving-offering. Additional items are specified here as being necessary in those cases.A different order of these sacrifices is observed in Leviticus 7 from that in the previous chapters, but we have been unable to assign any significance whatever to this, or any reason for it. The peace-offering is the one oddly placed in Leviticus 7.The mention of thanksgiving-offering here reminds us that: "The peace-offerings of Leviticus 3:2-27 were further classified as: (1) thanksgiving (Leviticus 7:12-15); (2) votive (Leviticus 7:16-18); and (3) freewill. The difference between the first and the other two was in the times when they could be eaten."[2]The latter two of these are discussed in the next paragraph.Verse 15"And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten on the day of his oblation; he shall not leave any of it until morning. But if the sacrifice of his oblation be a vow, or a freewill offering, it shall be eaten on the day that he offereth his sacrifice; and on the morrow that which remaineth of it shall be eaten: but that which remaineth of the flesh of the sacrifice on the third day shall be burnt with fire. and if any of the flesh of his peace-offerings be eaten on the third

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day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity."These verses serve to distinguish among the three different types of peace-offerings, the principal distinction being in the times during which the flesh was to be eaten. Several opinions are offered as to why the thanksgiving type of peace-offering had to be consumed on the day of its offering; but the most logical, it appears to us, is that suggested by Wenham, (1) either it was for the purpose of encouraging the offerer to invite others to share it, or (2) it showed that the worshipper trusted God to supply his future needs.[3] Cate thought the word "abomination" meant the same thing as "spoiled".[4]TRAPP, "Leviticus 7:11 And this [is] the law of the sacrifice of peace offerings, which he shall offer unto the LORD.Ver. 11. Sacrifice of peace offerings.] Or, pay offering. See Psalms 116:14. "I will pay," or, I will perfect. Fitly; for a vow, till paid, is an imperfect thing.WHEDON, "Verse 11LAWS OF THE PEACE OFFERING, Leviticus 7:11-21.11. The law of… the peace offerings — See chap. 3, notes. There are added to the description given there the chief elements of the bread offering, namely, unleavened cakes and oil. Both offerings are eucharistic, affording an expression of gratitude to Jehovah for the peace which he gives to the obedient, and of fellowship with all the children of Israel. Here the peace offering appears under three divisions, the todha, or thanksgiving; the nedher, or vow, and the n’dhabha; the freewill. The last was quite inferior, since a defective victim might be sacrificed.Leviticus 22:23. The three are thus distinguished — the first is an outgushing of praise for spontaneous tokens of Jehovah’s goodness; the second is an obligatory requital for some act of Divine beneficence done in consideration of a vow; and the third has regard to no special benefaction, but affords a method of taking the initiative in seeking God.BENSON, "Verse 11Leviticus 7:11. This is the law of the sacrifice of peace-offerings — These are the only sort of offerings to be spoken of. There were several sorts of them, which required various rites. The first was a gratulatory offering, or a sacrifice of thanksgiving, so called because it was offered to God for some particular benefit received, Leviticus 7:12. Such sacrifices were accompanied with feasting, and sometimes with high demonstrations of joy, 1 Samuel 11:15; 1 Kings 8:6. Of these the psalmist speaks, when he says, Let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing, <19A722>Psalms 107:22. The second was a

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votive-offering, or vow, being also a sacrifice of thanksgiving, but offered in consequence of a vow, or religious oath, whereby the party obliged himself to offer to God such a sacrifice, in case of receiving some particular benefit. The third was a voluntary offering, being a sacrifice freely made beforehand, in the nature of a prayer for obtaining some future blessing, Leviticus 7:16; or, as Le Clerc explains it, a voluntary offering was a sacrifice offered, not for any particular benefit either received or expected, but merely from the overflowing of a heart grateful to God for his goodness in general. We find this oblation plainly distinguished from a votive-offering, Leviticus 22:23.SIMEON, "THE PEACE-OFFERINGLeviticus 7:11. This is the law of the sacrifice of peace-offerings.IN the order in which the different offerings are spoken of, the peace-offering occurs the third; but, in the third chapter, the law of the peace-offerings is no further stated than it accords with the burnt-offering; and the fuller statement is reserved for the passage before us. Hence in the enumeration of the different offerings in verse 37, the peace-offering is fitly mentioned last. That we may mark the more accurately its distinguishing features, we shall state,I. The particular prescriptions of this law—Many of them were common to those of the burnt-offering; the sacrifices might be taken from the herd or from the flock: the offerer was to bring it to the door of the tabernacle, and to put his hands upon it: there it was to be killed; its blood was to be sprinkled upon the altar, and its flesh, in part at least, was to be burnt upon the altar. Of these things we have spoken before; and therefore forbear to dwell upon them now.But there were many other prescriptions peculiar to the peace-offering; and to these we will now turn our attention. We notice,1. The matter of which they consisted—[Though the sacrifices might be of the herd or of the flock, they could not be of fowls: a turtle-dove or pigeon could not on this occasion be offered. In the burnt-offering, males only could be presented; but here it might be either male or female. In the meat-offering, either cakes or wafers might be offered; but here must be both cakes and wafers: in the former case, leaven was absolutely prohibited; but here it was enjoined; leavened bread was to be used, as well as the unleavened cakes and wafers [Note: Leviticus 3:1; Leviticus 7:12-13.].]2. The manner in which they were offered—[Particular directions were given both with respect to the division of them, and the

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consumption. The meat-offering was divided only between the altar and the priests: but, in the peace-offering, the offerer himself had far the greatest share. God, who was in these things represented by the altar, had the fat, the kidneys, and the caul, which were consumed by fire [Note: Leviticus 3:3-5.]. The priest who burned the fat was to have the breast and the right shoulder: the breast was to be waved by him to and fro, and the shoulder was to be heaved upwards by him towards heaven. By these two significant actions, God was acknowledged both as the Governor of the universe, and as the source of all good to all his creatures: and from them these portions were called “the wave-breast, and the heave-shoulder [Note: 0–34.].” One of the cakes also was given to the priest who sprinkled the blood upon the altar, who, after heaving it before the Lord, was to have it for his own use [Note: 4.]. All the remainder of the offering, as well of the animal as the vegetable parts of it, belonged to the offerer; who together with his friends might eat it in their own tents. Two cautions however they were to observe; the one was, that the persons partaking of it must be “clean,” (that is, have no ceremonial uncleanness upon them;) and they must eat it within the time prescribed.We will not interrupt our statement by any practical explanations, lest we render it perplexed: but shall endeavour to get a clear comprehensive view of the subject, and then make a suitable improvement of it.]Let us proceed then to notice,II. The occasions whereon the offering was made—There were some fixed by the divine appointment, and some altogether optional. The fixed occasions were, at the consecration of the priests [Note: Exodus 29:28.] ; at the expiration of the Nazarites’ vow [Note: Numbers 6:14.] ; at the dedication of the tabernacle and temple [Note: Numbers 7:17; 1 Kings 8:63.] ; and at the feast of firstfruits [Note: Leviticus 23:19.]. But besides these, the people were at liberty to offer them whenever a sense of gratitude or of need inclined them to it. They were offered,1. As acknowledgments of mercies received [Note: 2.] —[It could not fail but they must sometimes feel their obligations to God for his manifold mercies: and here was a way appointed wherein they might render unto God the honour due unto his name. In the 107th Psalm we have a variety of occurrences mentioned, wherein God’s interposition might be seen: for instance, in bringing men safely to their homes after having encountered considerable difficulties and dangers: in redeeming them from prison or captivity, after they had by their own faults or follies reduced themselves to misery: in recovering persons from sickness, after they had been brought down to the chambers of the grave: in preserving mariners from storms and shipwreck: in public, family, or personal mercies of any kind. For any of these David says, “Let them sacrifice the sacrifice of thanksgiving, and declare his works with rejoicing [Note: Psalms 107:22.].”]

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2. As supplications for mercies desired—[These might be offered either as free-will offerings, or as vows [Note: 6.] ; between which there was a material difference; the one expressing more of an ingenuous spirit, the other arising rather from fear and terror. We have a striking instance of the former, in the case of the eleven tribes, who, from a zeal for God’s honour, had undertaken to punish, the Benjamites for the horrible wickedness they had committed. Twice had the confederate tribes gone up against the Benjamites, and twice been repulsed, with the loss of forty thousand men: but being still desirous to know and do the will of God in this matter, (for it was God’s quarrel only that they were avenging,) “they went up to the house of God, and wept and fasted until even, and offered burnt-offerings and peace-offerings unto the Lord:” and then God delivered the Benjamites into their hand; so that, with the exception of six hundred only, who fled, the whole tribe of Benjamin, both male and female, was extirpated [Note: Judges 20:26.].Of the latter kind, namely, the vows, we have an instance in Jonah and the mariners, when overtaken with the storm. Jonah doubtless had proposed this expedient to the seamen, who, though heathens, readily adopted it in concert with him, hoping thereby to obtain deliverance from the destruction that threatened them [Note: Jonah 1:16.]. And to the particular vows made on that occasion, Jonah had respect in the thanksgiving he offered after his deliverance [Note: Jonah 2:9.].Between the peace-offerings which were presented as thanksgivings, and those presented in supplication before God, there was a marked difference: the tribute of love and gratitude was far more pleasing to God, as arguing a more heavenly frame of mind: and, in consequence of its superior excellence, the sacrifice that was offered as a thanksgiving must be eaten, on the tame day; whereas the sacrifice offered as a VOW or voluntary offering, might, as being less holy, be eaten also on the second day. But, if any was left to the third day, it must be consumed by fire [Note: 5–18.].]Having stated the principal peculiarities of this law, we shall now come to its practical improvement. We may find in it abundant matter,1. For reproof—[The Jews, if they wished to express their humiliation or gratitude in the way appointed by the law, were under the necessity of yielding up a part of their property (perhaps at a time when they could but ill afford it in sacrifice to God. But no such necessity is imposed on us: “God has not made us to serve with an offering, nor wearied us with incense:” the offerings he requires of us are altogether spiritual: it is “the offering of a free heart,” or “of a broken and contrite spirit,” that he desires of us; and that he will accept in preference to “the cattle upon a thousand hills.” Well therefore may it be expected that we have approached God with the language of the Psalmist, “Accept, I beseech thee, the free-will offerings of

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my mouth [Note: Psalms 119:108.].” But has this been the case? Have our sins brought us unto God in humiliation: our necessities, in prayer; our mercies, in thankfulness? What excuse have we for our neglects? These sacrifices required no expense of property, and but little of time. Moreover, we should never have brought our sacrifice, without feasting on it ourselves. Think, if there had not been in us a sad aversion to communion with God, what numberless occasions we have had for drawing nigh to him in this way! Surely every beast that was ever slaughtered on those occasions, and every portion that was ever offered, will appear in judgment against us to condemn our ingratitude and obduracy!— — —]2. For direction—[Whether the peace-offering was presented in a way of thanksgiving or of supplication, it equally began with a sacrifice in the way of atonement. Thus, whatever be the frame of our minds, and whatever service we render unto God, we must invariably fix our minds on the atonement of Christ, as the only means whereby either our persons or our services can obtain acceptance with God. Moreover, having occasion to offer sacrifice, we must do it without delay, even as the offerers were to eat their offerings in the time appointed [Note: Hebrews 3:13-15; Psalms 119:60; 2 Corinthians 6:2.] — — — We must be attentive too to our after-conduct, “lest we lose the things that we have wrought, instead of receiving a full reward [Note: 2 John,.].” However carefully the offerers had observed the law before, yet, if any one presumed to eat the smallest portion of his offering on the third day, instead of being accepted of God, his offering was utterly rejected; and he was considered as having committed a deadly sin [Note: 8.]. O that those who spend a few days in what is called ‘preparing themselves’ for the Lord’s supper, and after receiving it return to the same worldly courses as before, would consider this! for no service can be pleasing to God which does not issue in an immediate renunciation of every evil way, and a determined, unreserved, and abiding surrender of the soul to God. In coming to God, we must, at least in purpose and intention, be “clean;” else we only mock God, and deceive our own soul [Note: 0.]: and, after having come to him, we must proceed to “cleanse ourselves from all filthiness both of flesh and spirit, perfecting holiness in the fear of God [Note: 2 Corinthians 7:1.].”]3. For encouragement—[On these occasions a female offering was received, as well as a male, and leavened bread together with the unleavened. What a blessed intimation was here, that “God will not be extreme to mark what is done amiss!” A similar intimation is given us in his acceptance of a mutilated or defective beast, when presented to him as a free-will offering [Note: Leviticus 22:23.]. Our best services, alas! are very poor and defective: corruption is blended with every thing we do: our very tears need to be washed from their defilement, and our repentances to be repented of. But, if we are sincere and without allowed guile, God will deal with us as a Parent with his beloved children, accepting with pleasure the services we render him, and overlooking the weakness with which they are performed [Note: Proverbs 15:8; Psalms 147:11.].]

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PETT, "Verses 11-21The Law of the Sacrifice of the Peace Offerings (Leviticus 7:11-21).Finally the peace or wellbeing sacrifices are dealt with. These are of three types, the thanksgiving offering, which was a way of expressing thanks to God for particular blessings received, the votive offering or offering in respect of completing a vow, and the freewill offering, which was simply offered with the purpose of paying tribute to God and acknowledging Him as Lord, an offering made simply out of love for God.Leviticus 7:11‘And this is the law of the sacrifice of peace offerings, which one shall offer to Yahweh.’The purpose of what follows is to explain further concerning the peace or wellbeing offerings. The first type is the thanksgiving offering. This was a common offering as any animal that was put to death had to be offered in one way or another, and where there was no special reason for making an offering, thanksgiving might be an obvious choice. It would partly depend on how long he wanted his feast to last. PULPIT, "Leviticus 7:11-21Further ritual of the peace offering (see note on Leviticus 3:1). There are three sorts of peace offerings—thank offerings (Leviticus 7:12-15), votive offerings, and voluntary offerings (Leviticus 7:16-18). Of these, the thank offerings were made in thankful memorial for past mercies; votive offerings were made in fulfillment of a vow previously taken, that such offering should be presented if a terrain condition were fulfilled. Voluntary offerings differ from votive offerings by not having been previously vowed, and from thank offerings by not having reference to any special mercy received. The thank offering must be eaten by the offerer and his friends, on the same day that it was offered; the votive and the voluntary offerings, which were inferior to the thank offering in sanctity, on the same day or the next. The reason why a longer time was not given probably was that the more the meal was delayed, the less would a religious character be attached to it. The necessity of a quick consumption also took away the temptation of acting grudgingly towards those with whom the feast might be shared, and it likewise precluded the danger of the flesh becoming corrupted. If any of the flesh remained till the third day, it was to be burnt with fire; if eaten on that day, it should not be accepted or imputed unto him that offered, that is, it should not be regarded as a sacrifice of sweet savour to God, but an abomination (literally, a stench), and whoever ate it should bear his iniquity, that is, should be guilty of an offense, requiring, probably, a sin offering to atone for it. The bread gift accompanying the animal sacrifice was to consist of three kinds of unleavened cakes, and one cake of leavened bread, and one out of the whole oblation, that is, one cake of each kind, was to be offered by heaving and then given

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to the officiating priest, the remaining cakes forming a part of the offerer's festive meal. If any one took part of a feast on a peace offering while in a state of Levitical uncleanness, he was to be cut off from his people, that is, excommunicated, without permission to recover immediate communion by offering a sin offering. St. Paul joined in a votive offering (Acts 21:26).BI, "The law of the sacrifice of peace-offerings.The peace-offeringI. Characteristics.

1. The animal offered might be a male or a female—differing in this from the burnt-offering.2. It was not to be wholly consumed as the burnt offerings.3. If for a thanksgiving offering, unleavened cakes, mingled with oil, as well as leavened, might be offered.4. If for a vow or a voluntary offering, the parts to be eaten must be eaten on the same or the following day.5. No ceremonially-unclean person could eat of the peace-offering.

II. Significance.1. The peace-offering, as the name implies, presents to us our Lord Jesus as our peace (Eph_2:14).2. This is the key to this symbolic offering, by which may be unlocked, with certainty, some, at least, of its rich treasures.

(1) The parts consumed—representing the most excellent parts, the inward parts, the hidden energies—were offered on the altar unto God the Father—in which He was “well pleased.”(2) The other parts eaten by the priests representing the true believer feeding on Christ as his Peace, having laid his hand of faith on Him; the sprinkled blood being the ground of peace.(3) The wave-breast representing the love of Christ, and the heave-shoulder His all-power, give the two leading elements in Christ on which the believer feeds with joyous delight.(4) The unleavened cakes, representing the new nature of the believer, being mingled with oil, the oil representing the Holy Spirit, show the necessity for even the regenerated to be assisted by the power of the Spirit for profitable communion with God in Christ, and to enter into the fulness of the love and power of Christ.(5) Leavened bread, signifying evil, was to be offered as well as unleavened, to signify that our sinful nature should be recognised in our “sacrifice of thanksgiving”—not for condemnation, but for joy that it is judged. The sin in us should not hinder our communion with God in Christ, if we have no sin upon us.(6) The ceremonially-unclean could not eat of the wave-breast or heave-

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shoulder, to signify that sin unconfessed, and therefore unpardoned, is an insurmountable hindrance to fellowship with God in Christ. (D. C. Hughes, M. A.)

The peace-offeringI. THE PEACE-OFFERING A SACRIFICE OF THANKSGIVING. Three forms of it are specified—

1. The offering of thanksgiving, i.e., for some special blessing.2. The vow, the fulfilment of a promise to God.3. The voluntary offering, made from a principle of gratitude, when, with no special occasion, the worshipper called upon his soul and all within him to praise and bless God’s holy name. It was a peace-offering, a national thanksgiving, which Solomon made at the dedication of the Temple. It is this sacrifice which is so frequently referred to in the Psalms. In connection with the celebration of the Passover there were two peace-offerings. The former of these is continued in the Lord’s Supper, which is a feast of thanksgiving for God’s greatest gift to men. We should thank God at the sacramental table for all special exhibitions of the Divine goodness.

II. The peace-offering is a sacrifice of fellowship. This, taken with thanksgiving, is its characteristic idea. The feature peculiar to it was the sacrificial meal; the partaking of that which was offered by the worshipper. The priests shared in what was offered in the meat and sin-offerings. The worshipper also partook of the peace-offering. The sacrifice was an act of holy communion. Also a social meal.III. The basis of communion in the peace-offering is sacrifice; and in the sacrifice, the shedding of blood. The shedding of the blood in this particular sacrifice does not represent, as in the sin-offering, the act of atoning for sin. The bleeding Christ as our Peace-offering is not our sin-bearer. But His blood in this offering also declares that an atonement has been made, and that the sole ground of fellowship with God is the reconciling blood of the Lamb (Eph_2:13-14).IV. The peace-offering requires holiness in the worshipper. This fact is expressed in the provision that unleavened bread should be offered as a part of the sacrifice. Yeast, or leaven, was a symbol of corruption. The principle of corruption must be carefully excluded, if our offering is to find acceptance. Is there old leaven of sin in your life?V. In the peace-offering the sinfulness of a nature partially sanctified is confessed. The curse of sin is no more on us, but it is in us. (G. R. Leavitt.)

Thanksgiving and thanksgivingIt is most interesting to find, here among the sober directions that Moses was commissioned to deliver to the Israelites, one which assumes a constant recognition of God’s love and bounty. The peace-offering seems to have for its definite end the earnest inculcation of a perpetual exercise of devotion, without any special occasion, as well as with some which are carefully mentioned. Perhaps the best account of the whole ordinance is given in the familiar words of Kurtz: “A state of peace and of friendship with

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God was the basis and the essential of the presentation of the peace-offering; and the design of the presentation, from which its name was derived, was the realisation and establishment, the verification and enjoyment, of the existing relation of peace, friendship, fellowship, and blessedness.” It may be well for us just to pick out the particulars of this form of description.I. In the peace-offering there was inculcated a spirit of tranquil trust. When one made the sacrifice, it signified that he was in the state of reconciliation with God. The law had lost its curse; sin was in process of being subdued; the soul of the glad believer simply rested upon the promises of redemption, and waited for its salvation. Among the severe passes of the Scottish highlands, it is memorable always to mention Glencoe; for no one who has ever climbed the fatiguing steeps can forget that, after the weary way had led him up and on, and beneath the shadow of the grotesque Ben Arthur, past many a disappointing elevation which he thought surely would be the last, he finally reached that mossy stone, by the winding wayside, on which are written the welcome words, “Here rest, and be thankful!” There, sitting down in peace, one sees the rare prospect of beautiful hill and vale, rock and loch kindling and shadowing each other, far away towards the blue horizon; and just beside him, at the turn of the road, is also the long path by which he came. Such spots of experience there are on the mountains of life, when the forgiven sinner, now a child, pauses to say to himself, “Return unto thy rest, O my soul, for the Lord hath dealt bountifully with thee.” In the original verse this reads “resting-places.”II. In the peace-offering there was inculcated also a spirit of heartfelt gratitude. This service is called “the sacrifice of thanksgiving” (Psa_116:17). How many mercies have been given us! How many perils have been averted! How many fears have been allayed I How many friendly communions have been granted l How many anticipations have been kindled! How many hopes have been gratified! Per contra, just a serious thought might likewise be bestowed upon the other side of the ledger. Said old Christmas Evans, in an unusually lengthened period of reminiscence, “Thy love has been as a shower; the returns, alas I only a dewdrop now and then, and even that dewdrop stained with sin!” At this point the suggestion which this ceremonial makes concerning permanency of devout acknowledgment is welcome. “Thanksgiving is good,” said the venerable Philip Henry to his children, “but thanksgiving is better.” We ought not to seek to exhaust our gratitude upon any single day’s exercise. It is better to live our thanks through all our lifetime. A happy, grateful spirit is the Christian’s best offering to God, morning, noon, and night.III. In the peace-offering there was likewise inculcated a spirit of faithful consecration. There are always two sides to any covenant. When we plead God’s promises, we certainly have need to remember our own. God expects a Christian who has been favoured to be un-forgetful. Alexander Severus is reported to have made an edict that no one should salute the emperor on the street who knew himself to be a thief. And it must be unbecoming for any one to praise or pray who remembers that his life contains the record of some vow made once but still unkept. Hence it sometimes happens that one part of our history will give help to another, for it quickens the zeal of our love to call to remembrance a day in which God’s love drew forth our engagement. It is related of the famous Thomas Erskine, before he was a Christian man, that once when wandering in a lonely glen among the mountains of his own land, he came across a shepherd pasturing his flock. “Do you know the Father?” asked the plain man, with unmistakable gentleness of devotion. The proud scholar vouchsafed no reply, but the arrow struck. He was never

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easy again till he found peace with pardon of his sins. He would have been glad to thank his modest unknown benefactor. So he went forth along the same path for many a useless day. Years afterwards, he saw him almost in the identical spot. “I know the Father now,” he said, with sweet, grave greeting.IV. In the peace-offering there was inculcated a spirit of lively joy. We find this in the very unusual ceremony of waving a portion of the sacrifice in the air. There is no explanation given of this; what could it have meant but the holding up of one’s whole heart in the offering in the fall sight of God? It makes us think of the significant gesture of courtesy the world over, the swing of one’s hand when his wish is keen and his happy heart longs still to send it aloft, while the distance is too far for speech. A Christian, waving the offering of his gratitude before God, ought to be the happiest being on all the earth.V. In the peace-offering there was inculcated a spirit of confident supplication. Near a hundred years after this, it is recorded (Jdg_21:4) that the men of Israel, “bewailing the desolation of Benjamin,” offered “burnt-offerings and peace-offerings” upon the same altar. That is to say, they mingled their prayers with gifts of appropriate penitence. So again., after a disastrously lost battle (Jdg_20:26). And even down in David’s time, almost five hundred years later, the same conjunction of the two sacrifices is to be observed. He stayed the plague by his penitence in a burnt-offering, and he received relief in answer to his prayer in a peace-offering (2Sa_24:25). Nothing can be more attractive than this artless trust in the Divine mercy. “To give thanks for grace already received is a refined way of begging for more.”VI. Finally, in the peace-offering there was inculcated a spirit of affectionate solicitude. (C. S. Robinson, D. D.)

Thank-offerings, vows, and freewill-offeringsIt is easy to connect the special characteristics of these several varieties of the peace-offering with the great Antitype. So may we use Him as our Thank-offering; for what more fitting as an expression of gratitude and love to God for mercies received than renewed and special fellowship with Him through feeding upon Christ as the slain Lamb? So also we may thus use Christ in our vows; as when, supplicating mercy, we promise and engage that if our prayer be heard we will renewedly consecrate our service to the Lord, as in the meal-offering, and anew enter into life-giving fellowship with Him through feeding by faith on the flesh of the Lord. And it is beautifully hinted in the permission of the use of leaven in this feast of the peace-offering, that while the work of the believer, as presented to God in grateful acknowledgment of His mercies, is ever affected with the taint of his native corruption, so that it cannot come upon the altar where satisfaction is made for sin, yet God is graciously pleased, for the sake of the great Sacrifice, to accept such imperfect service offered to Him, and make it in turn a blessing to us, as we offer it in His presence, rejoicing in the work of our hands before Him. But there was one condition without which the Israelite could not have communion with God in the peace-offering. He must be clean; even as the flesh of the peace-offering must be clean also. There must be in him nothing which should interrupt covenant fellowship with God; as nothing in the type which should make it an unfit symbol of the Antitype. (S. H. Kellogg, D. D.)

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Why the law of the peace-offering is given last of allIt is interesting, to observe that, although the peace-offering itself stands third in order, yet “the law” thereof is given us last of all. This circumstance is not without its import. There is none of the offerings in which the communion of the worshipper is so fully unfolded as in the peace-offering. In the burnt-offering it is Christ offering Himself to God. In the meat-offering we have Christ’s perfect humanity. Then, passing on to the sin-offering, we learn that sin, in its root, is fully met. In the trespass-offering there is a full answer to the actual sins in the life. But in none is the doctrine of the communion and worship unfolded. The latter belongs to “the peace-offering”; and hence, I believe, the position which the law of that offering occupies. It comes in at the close of all, thereby teaching us that, when it becomes a question of the soul’s feeding upon Christ, it must be a full Christ, looked at in every possible phase of His life, His character, His Person, His work, His offices. And, furthermore, that, when we shall have done for ever with sin and sins, we shall delight in Christ, and feed upon Him throughout the everlasting ages. It would, I believe, be a serious defect in our study of the offerings were we to pass over a circumstance so worthy of notice as the above. If “the law of the peace-offering” were given in the order in which the offering itself occurs, it would come in immediately after the law of the meat-offering; but, instead of that, “the law of the sin-offering,” and “the law of the trespass-offering” are given, and then “the law of the peace-offering” closes the entire. (C. H. Mackintosh.)

“Shall be eaten the same day that it is offered”The priest that sprinkled the blood was to eat the pieces of this peace-offering the same day that it was offered. Some say this rule prevented covetousness arising in the priests; no one had it in his power to hoard up. Others say this rule was fitted to promote brotherly love; for he must call together his friends, in order to have it all finished. But these uses are only incidental. The true uses lie much nearer the surface. Israel might hereby be taught to offer thanksgiving while the benefit was still fresh and recent. Besides this, and most specially, the offerer who saw the priest cut it in pieces and feast thereon, knew thereby that God had accepted his gift, and returned rejoicing to his dwelling, like David and his people, when their peace-offerings were ended, at the bringing up of the ark (2Sa_6:17-19). The Lord took special notice of this free, spontaneous thank-offering, inasmuch as He commanded it to be immediately eaten, thus speedily assuring the worshipper of peace and acceptance. The love of our God is too full to be restrained from us one moment longer than is needful for the manifestation of His holiness. (A. A. Bonar.)

12 “‘If they offer it as an expression of 35

thankfulness, then along with this thank offering they are to offer thick loaves made without yeast and with olive oil mixed in, thin loaves made without yeast and brushed with oil, and thick loaves of the finest flour well-kneaded and with oil mixed in.

BARNES, "For a thanksgiving - i. e., a thank-offering for mercies received.

CLARKE, "If he offer it for a thanksgiving - See the notes at the end of this chapter at Lev_7:38 (note).

GILL, "If he offer it for a thanksgiving,.... Which Jarchi restrains to the wonderful deliverances of seafaring persons, of travellers, and of such as have been confined in prison, or have laboured under violent diseases and disorders of body; and so Aben Ezra seems to understand it only of thanksgivings on account of being delivered out of distress; but it might be for the common mercies of life, or any particular mercy or instance of divine goodness a man was sensible of, and thought proper in this way to make an acknowledgment of it: then he shall offer with the sacrifice of thanksgiving; which, if of the herd, was either a bullock or a cow; and if of the flock, was either a lamb or a goat: unleavened cakes mingled with oil; ten of them, according to the Jewish writers; the measure of flour, of which they were made, were, as Jarchi says, five Jerusalem seahs or pecks, which were six of those used in the wilderness, and made twenty tenths or omers, an omer being the tenth part of an ephah (d); the oil they were mingled with, as to the quantity of it, was half a log (e); a fourth part of it was for the cakes, hastily baked, (said in the latter part of this verse to be fried,) an eighth part for those baked, (intended in this clause,) and an eighth part for the wafers next mentioned: and unleavened wafers anointed with oil; these were a thinner sort of cakes, made without leaven as the others, but the oil was not mixed with the flour in the making of them, but put upon them when made, and therefore said to be anointed with it; there were also ten of these: and cakes mingled with oil of fine flour fried; these were such as were hastily and

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not thoroughly baked, Lev_6:21 or, as Jarchi and Ben Gersom, they were mixed and boiled with hot water, as much as was sufficient; or, according to Maimonides (f), were fried in oil; and there were ten of these, in all thirty, HENRY, "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.JAMISON, "this is the law of the sacrifice of peace offerings — Besides the

usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.

K&D, "The Law of the Peace-Offerings, “which he shall offer to Jehovah” (the subject is to be supplied from the verb), contains instructions, (1) as to the bloodless accompaniment to these sacrifices (Lev_7:12-14), (2) as to the eating of the flesh of the sacrifices (Lev_7:15-21), with the prohibition against eating fat and blood (Lev_7:22-27), and (3) as to Jehovah's share of these sacrifices (Lev_7:28-36). - In Lev_7:12and Lev_7:16 three classes of shelamim are mentioned, which differ according to their occasion and design, viz., whether they were brought דה upon the ground of ,על־תpraise, i.e., to praise God for blessings received or desired, or as vow-offerings, or thirdly, as freewill-offerings (Lev_7:16). To (lit., upon, in addition to) the sacrifice of thanksgiving (Lev_7:12, “sacrifice of thanksgiving of his peace-offerings,” Lev_7:13 and Lev_7:15) they were to present “unleavened cakes kneaded with oil, and flat cakes anointed with oil (see at Lev_2:4), and roasted fine flour (see Lev_6:14) mixed as cakes with oil,” i.e., cakes made of fine flour roasted with oil, and thoroughly kneaded with oil (on the construction, see Ges. §139, 2; Ewald §284 a). This last kind of cakes kneaded with oil is also called oil-bread-cake (“a cake of oiled bread,” Lev_8:26; Exo_29:23), or “cake unleavened, kneaded with oil” (Exo_29:2), and probably differed from the former simply in the fact that it was more thoroughly saturated with oil, inasmuch as it was not only made of flour that had been mixed with oil in the kneading, but the flour itself was first of all roasted in oil, and then the dough was moistened still further with oil in the process of kneading.

COKE, "Verse 12Leviticus 7:12. If he offer it for a thanksgiving— The sacred writer now proceeds to

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speak of peace-offerings; which were of different sorts, and attended with different rites. They were either gratulatory, as here, or votive, or voluntary; see Leviticus 7:16. What we render for a thanksgiving, is, in the Hebrew, תודה על al todah, for confession or ascribing glory and praise to God for mercies received: Compare Hebrews 13:15. The ands in this verse, should be rendered by or; cakes mingled with oil, or unleavened wafers—or cakes, &c. TRAPP, "Leviticus 7:12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.Ver. 12. Unleavened cakes.] There must be sincerity in all our services; for else God will not once look at them.BENSON, "Verse 12Leviticus 7:12. If he offer it for a thanksgiving — Hebrew, על תודה, gnal todah, for confession, it being accompanied with a public confession or acknowledgment of the mercies and deliverances which the offerer had received from God. And to this the apostle alludes, (Hebrews 13:15,) exhorting Christians to offer to God continually, through Christ, the sacrifice of praise; that is, says he, the fruit of our lips, giving thanks, ομολογουντων, confessing to his name.PETT, "Leviticus 7:12-13‘If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of milled grain soaked. With cakes of leavened bread he shall offer his oblation with the sacrifice of his peace offerings for thanksgiving.’If his offering is a thanksgiving sacrifice he is to offer with it unleavened cakes mingled with oil, wafers anointed with oil and milled grain cakes soaked in oil, and with these he is to offer cakes of leavened bread. A full feast is being provided for those who will partake. As suggested earlier, leaven can be offered because this is a thanksgiving offering.But there is no mention of the offer of a memorial portion (Leviticus 2:2), what is offered to the priest is said to be for his consumption. The provisions for grain offerings earlier may suggest that here the leavened bread is not to be offered as a sacrifice made by fire (Leviticus 2:11). Note the wording which keeps the leavened bread separate from the other grain offerings. Does ‘with cakes of leavened bread he shall offer his oblation’ indicate that they are brought along to be added once the oblation has been offered? Or is the memorial portion of the oblation not offered at all? The quantity of different types of grain offerings might make that difficult. It would require a handful of each. The probability therefore is that the leaven is not

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offered by fire.

13 Along with their fellowship offering of thanksgiving they are to present an offering with thick loaves of bread made with yeast.

BARNES, "For his offering - The leavened bread was a distinct offering.GILL, "Besides the cakes,.... The unleavened cakes, and the unleavened wafers, and the fried cakes; or with these, as Aben Ezra and Abendana interpret it: he shall offer for his offering leavened bread, with the sacrifice of thanksgiving of his peace offerings; not that this was offered upon the altar, for all leaven was forbidden there, Lev_2:11 but it was given to the priest, that he might have change of bread, and such as was agreeable to him, to eat with the flesh of the peace offerings he had a share of, and to the owners also; and the whole of this consisted of ten cakes likewise, as will appear by what Maimonides (g) says; he (the offerer) takes twenty tenths of fine flour, and makes ten leavened, and ten unleavened; the ten leavened he makes into ten cakes, and the ten unleavened he makes of them eighty cakes alike, ten cakes of every sort, ten cakes baked in an oven, ten cakes wafers, and ten cakes slightly baked.

K&D, "This sacrificial gift the offerer was to present upon, or along with, cakes of leavened bread (round, leavened bread-cakes), and to offer “thereof one out of the whole oblation,” namely, one cake of each of the three kinds mentioned in Lev_7:12, as a heave-offering for Jehovah, which was to fall to the priest who sprinkled the blood of the peace-offering. According to Lev_2:9, an azcarah of the unleavened pastry was burned upon the altar, although this is not specially mentioned here any more than at Lev_7:9and Lev_7:10; whereas none of the leavened bread-cake was placed upon the altar (Lev_2:12), but it was simply used as bread for the sacrificial meal. There is nothing here to suggest an allusion to the custom of offering unleavened sacrificial cakes upon a plate of leavened dough, as J. D. Michaelis, Winer, and others suppose.

COKE, "Leviticus 7:13. He shall offer—leavened bread— In ch. Leviticus 2:11 all leaven in bread-offerings, is forbidden. Their opinion, therefore, seems most

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plausible, who think that this fine leavened bread was not for the altar, but to be eaten by the priests together with the offerer and his friends, who feasted on the sacrifice. This might be rendered, besides these cakes, he shall offer with the sacrifice of thanksgiving of his peace-offerings, leavened cakes; and of them (Leviticus 7:14.) he shall offer one, &c.TRAPP, "Leviticus 7:13 Besides the cakes, he shall offer [for] his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.Ver. 13. Leavened bread.] Lo, leavened bread will pass in a peace offering: God for Christ’s sake rejects not the services of his saints, though tainted with corruption. Peccata nobis non nocent, si non placent. (a) Wine is not thrown away for the dregs, nor gold for the dirt that cleaves unto it. BENSON, "Verse 13Leviticus 7:13. Leavened bread — Because this was a sacrifice of another kind than those in which leaven was forbidden, this being a sacrifice of thanksgiving for God’s blessings, among which leavened bread was one.Leaven indeed was universally forbidden, Leviticus 2:11; but that prohibition concerned only things offered and burned upon the altar, which this bread was not.

14 They are to bring one of each kind as an offering, a contribution to the Lord; it belongs to the priest who splashes the blood of the fellowship offering against the altar.

BARNES, "Out of the whole oblation - Rather, out of each offering. That is, one loaf or cake out of each kind of meat-offering was to be a heave-offering Lev_7:32 for the officiating priest. According to Jewish tradition, there were to be ten cakes of each kind of bread in every thank-offering. The other cakes were returned to the sacrificer.GILL, "And of it he shall offer one out of the whole oblation for an heave offering unto the Lord,.... That is, one out of the unleavened cakes, and out of the

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unleavened wafers, and out of the cakes fried, and out of the cakes leavened; lo, says Aben Ezra, four at least, and the truth is, adds he, there were ten; and so Maimonides (h)says, the priest took out of all the four cakes, one out of every sort, as it is said, "and of it he shall offer one", &c. and it shall be the priest's that sprinkleth the blood of the peace offerings; that is, that part of the cakes and bread, which is offered as an heave offering to the Lord, was the portion of the priests; and so Maimonides (i) says,"the bread waved (rather heaved) with the thank offering was eaten by the priests, and the rest of the bread by the owners.''

TRAPP, "Leviticus 7:14 And of it he shall offer one out of the whole oblation [for] an heave offering unto the LORD, [and] it shall be the priest’s that sprinkleth the blood of the peace offerings.Ver. 14. For a heave offering.] So called, because it was heaved and lifted up before the Lord, in token that they received all from him, and did acknowledge all to be due to him.WHEDON, "14. Heave offering — According to rabbinical tradition, the manner of heaving was to lay the oblation on the hands of the offerer, the priest putting his hands underneath and then moving them upwards and downwards. The import of heaving in sacrifices is supposed to be a presentation to God, who rules in heaven above and in the earth beneath. It was given to the priest as his representative.PETT, "Leviticus 7:14‘And of it he shall offer one out of each oblation for a contribution to Yahweh. It shall be the priest's who sprinkles the blood of the peace-offerings.’And of these cakes that are brought the priest is to have his portion. He is to have one of each type of oblation (the grain ‘contributions’ or ‘heave offerings’). It may be that he waves these before Yahweh to indicate that they have been offered to Him and then he retains them for his own use. It would seem therefore probable that these oblations are not offered on the altar. (This is not a whole offering to Yahweh). The remainder are available for those invited to the feast or asked to share the meat. Of the meat of the sacrifice he receives the special portions reserved for the priest, the breast and the right thigh (Leviticus 7:32-34; Exodus 29:26-28). The remainder is available for the feast, which may be held where the offerer desires, or for giving to those present at the sacrifice for them to take home.

15 The meat of their fellowship offering of 41

thanksgiving must be eaten on the day it is offered; they must leave none of it till morning.

CLARKE, "He shall not leave any of it until the morning - Because in such a hot country it was apt to putrefy, and as it was considered to be holy, it would have been very improper to expose that to putrefaction which had been consecrated to the Divine Being. Mr. Harmer supposes that the law here refers rather to the custom of drying flesh which had been devoted to religious purposes, which is practiced among the Mohammedans to the present time. This, he thinks, might have given rise to the prohibition, as the sacred flesh thus preserved might have been abused to superstitious purposes. Therefore God says, Lev_7:18, “If any of the flesh of the sacrifice - be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it is an abomination, and the soul that eateth of it shall bear his iniquity.” That is, on Mr. Harmer’s hypothesis, This sacred flesh shall avail nothing to him that eats it after the first or second day on which it is offered; however consecrated before, it shall not be considered sacred after that time. See Harmer’s Obs., vol. i., p. 394, edit. 1808.

GILL, "And the flesh of the sacrifice of his peace offerings for thanksgiving,.... Having given directions about the cakes and bread that went along with the peace offerings, offered in thankfulness for mercies received; instructions are next given about eating the flesh of them; and the order is, that that shall be eaten the same day that it is offered; partly by him that brought them, and his family, and partly by the poor he was to invite to eat thereof; and also by the priests and Levites, who were to have their share of it; see Deu_12:11.

JAMISON 15-17, "the flesh of the sacrifice of his peace offerings ... shall be eaten the same day that it is offered — The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.

K&D, "The flesh of the praise-offering was to be eaten on the day of presentation, and 42

none of it was to be left till the next morning (cf. Lev_22:29-30); but that of the vow and freewill-offerings might be eaten on both the first and second days. Whatever remained after that was to be burnt on the third day, i.e., to be destroyed by burning. If any was eaten on the third day, it was not well-pleasing (ירצה “good pleasure,” see Lev_1:4), and was “not reckoned to the offerer,” sc., as a sacrifice well-pleasing to God; it was “an abomination.” פגול, an abomination, is only applied to the flesh of the sacrifices (Lev_19:7; Eze_4:14; Isa_65:4), and signifies properly a stench; - compare the talmudic word פגל faetidum reddere. Whoever ate thereof would bear his sin (see Lev_5:1). “The soul that eateth” is not to be restricted, as Knobel supposes, to the other participators in the sacrificial meal, but applies to the offerer also, in fact to every one who partook of such flesh. The burning on the third day was commanded, not to compel the offerer to invite the poor to share in the meal (Theodoret, Clericus, etc.), but to guard against the danger of a desecration of the meal. The sacrificial flesh was holy (Exo_29:34); and in Lev_19:8, where this command is repeated,

(Note: There is no foundation for Knobel's assertion, that in Lev_19:5. another early lawgiver introduces a milder regulation with regard to the thank-offering, and allows all the thank-offerings to be eaten on the second day. For Lev_19:5. does not profess to lay down a universal rule with regard to all the thank-offerings, but presupposes our law, and simply enforces its regulations with regard to the vow and freewill-offerings, and threatens transgressors with severe punishment.)eating it on the third day is called a profanation of that which was holy to Jehovah, and ordered to be punished with extermination. It became a desecration of what was holy, through the fact that in warm countries, if flesh is not most carefully preserved by artificial means, it begins to putrefy, or becomes offensive (פגול) on the third day. But to eat flesh that was putrid or stinking, would be like eating unclean carrion, or the נבלהwith which putrid flesh is associated in Eze_4:14. It was for this reason that burning was commanded, as Philo (de vict. p. 842) and Maimonides (More Neboch iii. 46) admit; though the former also associates with this the purpose mentioned above, which we decidedly reject (cf. Outram l.c. p. 185 seq., and Bähr, ii. pp. 375-6).

COKE, "Leviticus 7:15. The flesh—shall be eaten the same day— The offerer and his friends were to feast upon the sacrifice together: and to encourage hospitality, and to secure a portion for the poor, the whole sacrifice was to be consumed the same day that it was offered.TRAPP, "Leviticus 7:15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning.Ver. 15. Eaten the same day.] Thanks must be returned while mercies are fresh; lest, as fish, they putrify with keeping. Eaten bread is soon forgotten. Hezekiah wrote his song the third day after his recovery. Jehoshaphat gave thanks first upon the ground where he had the victory, calling it Berachah; and three days after again at Jerusalem. [2 Chronicles 20:25-26] See David’s Now, now, now, - "I will pay my vows." [Psalms 116:14-15]

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WHEDON, " 15. The flesh… shall be eaten the same day — The right shoulder, or heave offering, and the wave breast were to be eaten by the priests and their families in the camp, or in Jerusalem, and the remainder of this sacrifice was returned to the offerer, to be eaten by himself and his friends, denoting that they were admitted to a state of intimate companionship with God, sharing part and part with him and his priests, having a standing in his house and a seat at his table. It was an occasion of peculiar joy and gladness, strikingly prefiguring the Lord’s Supper, rightly called the Holy Eucharist, or Thanksgiving, and the blessedness of eating and drinking in the kingdom of God. Luke 14:15.He shall not leave any… until the morning — It would be very improper to expose to putrefaction any thing considered holy. This is supposed to be the ground of the prohibition. Harmer thinks that it is aimed at the Arabian practice of drying the meats presented in sacrifice, which is contrary to both the genius of the Mosaic and of the Christian dispensations. The Gospel does not impart to the believer grace to be put aside for a time of future need, as a soldier puts several days’ rations in his haversack when he is to be separated from his base of supplies, nor does it require him to live on old experiences, since only unbelief can cut him off from access to the bread of life. He is therefore taught to pray, “Give us this day our daily bread.”BENSON, "Verse 15Leviticus 7:15. The flesh shall be eaten the same day — This was partly that none of it might be exposed to corruption, (for by the third day it might easily, in those hot countries, putrefy,) and partly that the offerer might not be sordidly saving of this sacred banquet, but be taught to show his piety to God by his love to his fellow-creatures, forthwith inviting his friends to partake of it with him; and in case he and they could not eat it up, by distributing the remains among the poor. This law might also be intended to prevent their spending many days in feasting under the pretence of religion. It may be observed further here, that the longest time allowed for eating the flesh of any of the sacrifices enjoined by Moses, was the day after that on which they were killed; the eating of it on the third day is declared to be an abomination.PETT, "Leviticus 7:15‘And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten on the day of his oblation; he shall not leave any of it until the morning.’The whole feast must be finished off before morning. Nothing must be left. It is a thanksgiving offering and therefore the offerer should be generous in his invitations. The whole picture is an incitement to generosity and hospitality. Those who have much should share it with others in order to show their genuine gratitude to God.

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16 “‘If, however, their offering is the result of a vow or is a freewill offering, the sacrifice shall be eaten on the day they offer it, but anything left over may be eaten on the next day.

BARNES, "The vow-offering appears to have been a peace-offering vowed upon a certain condition; the voluntary-offering, one offered as the simple tribute of a devout heart rejoicing in peace with God and man offered on no external occasion (compare Lev_22:17-25).GILL, "But if the sacrifice of his offering be a vow,.... Be on account of a vow made, as, that if he was favoured with such and such benefits, or delivered out of such and such troubles and distresses, then he would offer such a sacrifice: or a voluntary offering; without any condition or obligation; what from the mere motion of his mind he freely offered, not being directed to it by any command of God, or under any necessity from a vow of his own, and without any view to; any future good to be enjoyed: Aben Ezra describes both the one and the other thus; a "vow" which he uttered with his lips in his distresses, a "voluntary offering", which his spirit made him willing to bring, a sacrifice to God neither for a vow nor for thanksgiving: it shall be eaten the same day that he offereth his sacrifice; that is, it shall be begun to be eaten then, and if all is eaten up it is very well, but they were not obliged in either of these cases, as in the preceding, to eat up all, and leave none to the morning, for it follows: and on the morrow also the remainder of it shall be eaten; some of it, if thought fit, and could not be conveniently eaten, might be kept till the day after the sacrifice, but no longer.

HENRY 16-18, "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

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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.CALVIN, "16.But if the sacrifice of his offering. I have observed a little above that it is not a conditional but a simple vow which is here meant; because, if a person were under the obligation of a vow, (287) his payment was an act of thanksgiving, and thus his sacrifice was comprised under the first head. But it would not be without absurdity that similar things should be distinguished as if they differed. But inasmuch as many made gratuitous vows, Moses combines this kind of sacrifice with the free-will-offering, as standing in the same rank. It has also been stated that the consecrated meats were not kept too long, lest they should become tainted or putrified, and thus religion should fall into contempt. Perhaps, too, vainglory was thus provided against; for if it had been allowable to eat the meats salted, many would have made ostentatious offerings without expense. God, therefore, imposed a restraint, that they might offer their sacrifices more sparingly and reverently. The penalty is added, that; the sacrifice would not be acceptable to God, but rather abominable; and hence all who ate of them would be guilty. Moreover, when Moses

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says that polluted sacrifices would not be “imputed,” we may infer that those which are duly offered come into account before God, so that He reckons them as things expended for Himself. Still we must not, imagine them to be merits which lay Him under obligation; but because He deigns to deal so liberally with us, that no duty which we pay Him is useless.COKE, "Leviticus 7:16. If the sacrifice of his offering be a vow, or a voluntary offering— We find in chap. Leviticus 22:23 the votive and voluntary offerings plainly distinguished; but it is not easy for us to assign the reasons of the different rites enjoined for these and the gratulatory offerings.TRAPP, "Leviticus 7:16 But if the sacrifice of his offering [be] a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:Ver. 16. And on the morrow also.] This was not allowed in a thank offering. [Leviticus 7:15] Hereby God would teach them, that he must be worshipped as himself appointeth, and not as they in their reason should think fit.WHEDON, "16. A vow, or a voluntary offering — See Leviticus 7:11, note. Since these were inferior offerings, they were considered less sacred. Hence two days were allowed for eating them. There was little difficulty in this matter where friends were numerous and near. The requirement to eat within one or two days would often induce the offerer to invite the poor to this religious banquet. Theodoret, Clericus, and others, assert that the limit of two days was designed to compel the worshipper to invite the poor to his religious banquet. It is more probable that it is a safeguard against the desecration of holy things.BENSON, "Verse 16Leviticus 7:16. If the sacrifice be a vow — Offered in performance of a vow, the offerer having desired some special favour from God, and vowed the sacrifice to God if he would grant it. A voluntary offering, which a person offered freely to God, in testimony of his faith and love, not being under the obligation of any particular vow of his own, or command from God. On the morrow also the remainder shall be eaten — Which was not allowed in the case of the thank-offering. The reason of which is to be fetched only from God’s good pleasure and will, to which he expects our obedience, though we discern not the reason of his appointments.PETT, "Leviticus 7:16‘But if the sacrifice of his oblation be a vow, or a freewill-offering, it shall be eaten on the day that he offers his sacrifice; and on the morrow that which remains of it shall be eaten, but what remains of the flesh of the sacrifice on the third day shall be burnt with fire.’

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On the other hand in the case of the votive or freewill offering the meat may be allowed to last two days. But no flesh from the peace sacrifice shall be left for a third day. What is left until then must immediately be burned. This provision has in mind that the cooked meat in a hot country would tend to become uneatable by the third day, and even dangerous to eat. The purpose was to save those who ate the meat from partaking of bad meat.

17 Any meat of the sacrifice left over till the third day must be burned up.

GILL, "But the remainder of the flesh of the sacrifice on the third day,.... What remained of it uneaten on the second day, and was kept till the third: shall be burnt with fire; that it might neither corrupt, nor be put to superstitious uses, nor be of any profit in any respect; that so niggardliness and distrust of the care of Providence might be discouraged: perhaps some respect may be had in the type to the resurrection of Christ on the third day, having seen no corruption.TRAPP, "Leviticus 7:17 But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire.Ver. 17. On the third day.] Foreshadowing the resurrection of Christ on the third day, whereby all legal ceremonies were abolished, and had no use in the Church, but by accident; as he who bnildeth a vault, letteth the centrals stand till he put in the keystone, and then pulleth them away.BENSON, "Verse 17-18Leviticus 7:17-18. The flesh on the third day shall be burned with fire — Lest it should putrefy, and so be exposed to contempt, and to prevent their distrust of God’s providence, or indulging a covetous disposition, by reserving for domestic use what ought to be given to their friends or the poor. If eaten at all on the third day, it shall not be accepted — In this case, not only the sacrifice became worthless, but the offerer guilty of a new offence. Neither shall it be imputed unto him — For an acceptable service to God, but reckoned as if it had not been offered at all.Whatsoever is not of faith is sin; and that cannot be of faith which has not the sanction of God’s authority, expressed or implied, and is not done agreeably to his will. It is therefore not acceptable to him.

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18 If any meat of the fellowship offering is eaten on the third day, the one who offered it will not be accepted. It will not be reckoned to their credit, for it has become impure; the person who eats any of it will be held responsible.

BARNES 18-19, "It was proper that the sacrificial meat should not be polluted by any approach to putrefaction. But the exclusion of a mean-spirited economy may further have furnished the ground for the distinction between the thank-offerings and the others. The most liberal distribution of the meat of the offering, particularly among the poor who were invited to partake, would plainly be becoming when the sacrifice was intended especially to express gratitude for mercies received.GILL, "And if any of the flesh of his peace offerings be eaten at all on the third day,.... Any part of it, even the least: it shall not be accepted; as a sacrifice well pleasing to God; he will take no delight in it, or express any satisfaction therein; but, on the contrary, reject it with abhorrence: neither shall it be imputed to him that offereth it; the Targum of Jonathan adds, for merit or righteousness; it shall not be accounted a righteous action, or the offerer receive any benefit by it: it shall be an abomination; to God, the flesh being kept so long, through a sordid and niggardly disposition: and the soul that eateth of it shall bear his iniquity; it shall not be forgiven him; he shall bear the punishment of it.

JAMISON, "if any of the flesh of the sacrifice ... be eaten at all on the third day, it shall not be accepted, neither ... imputed — The sacrifice will not be acceptable to God nor profitable to him that offers it.TRAPP, "Leviticus 7:18 And if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that

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eateth of it shall bear his iniquity.Ver. 18. It shall be an abomination.] Kept beyond the time; and so uneatable, unsacrificeable, profane, stinking.WHEDON, "18. Neither shall it be imputed unto him — It shall not be reckoned or accounted as a worthy act, as was Abraham’s faith. Genesis 15:6. Obedience is more acceptable than sacrifice, without which an offering becomes an abomination. Isaiah 1:11-15.PETT, "Leviticus 7:18‘And if any of the flesh of the sacrifice of his peace-offerings be eaten on the third day, it shall not be accepted, neither shall it be imputed to him who offers it: it shall be an abomination, and the soul who eats of it shall bear his iniquity.’Indeed if the eating of the meat continues into the third day it will both annul the sacrifice and bring judgment on the offerer. His offering will not be accepted, nor will the benefits that should have accrued from it in atonement and acceptance of worship offered be forthcoming. There will be no peace or wellbeing, only judgment. All who partake of it then must take what is coming. The point here is not to spoil the party but to ensure that no one ever does keep the cooked meat until the third day. The judgment on them may well simply be the consequences of their action resulting in stomach problems, severe food poisoning or even death.“It shall be an abomination (piggul).” This is a technical term used to describe the condition of sacrificial meat which has not been eaten in the proper time (Leviticus 19:7; Isaiah 65:4; Ezekiel 4:14). The root probably signifies impurity.

19 “‘Meat that touches anything ceremonially unclean must not be eaten; it must be burned up. As for other meat, anyone ceremonially clean may eat it.

GILL, "And the flesh that toucheth any unclean thing shall not be eaten,.... 50

That is, the flesh of the peace offerings; should it be touched by any unclean person, man or woman; that was so in a ceremonial sense, being profluvious or menstruous, or having touched anything unclean, or touched by any unclean creature, as a dog or the like, as it might be while carried from the tabernacle to any of their tents or houses: it shall be burnt with fire; that no profit might be had of it; and this was to make them careful in carrying it from place to place: and as for the flesh, all that be clean shall eat thereof; that are clean in a ceremonial sense; as all that are clean in an evangelic sense, through the blood and righteousness of Christ, may, by faith, eat his flesh and drink his blood. Jarchi observes, that whereas it is said, Deu_12:27 "thou shall eat the flesh"; some might object and say, that none might eat of the peace offerings but the owners of them, therefore it is said here, "all that be clean shall eat"; not the owners only, nor the priests and Levites only, but whoever the offerer should invite to eat thereof, provided he was but clean.

HENRY 19-22, "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, 1Pe_2:1, 1Pe_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.”

K&D, "In the same way all sacrificial flesh that had come into contact with what was unclean, and been defiled in consequence, was to be burned and not eaten. Lev_7:19, which is not found in the Septuagint and Vulgate, reads thus: “and as for the flesh, every clean person shall eat flesh,” i.e., take part in the sacrificial meal.

CALVIN, "19.And the flesh that toucheth. It was not indeed lawful to eat of any polluted flesh, but in the sacrifices there was a special reason for this, i.e., because the uncleanness involved sacrilege. On this account he commands it to be burnt, just

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like that which had not been consumed within the legitimate time; and the punishment is, (288) that if any unclean person shall have touched the consecrated meat, he should be cut off from the people. The cruelty or immoderate severity of this has induced some to think that to be “cut off” is nothing more than to be cast out of the camp. But it is not wonderful that God should have thus severely dealt with those who knowingly and wilfully contaminated what was holy; for if any one had sinned in error, he was not to receive this sentence, but only he who had betrayed his open contempt of God by impious profanation of sacred things. COFFMAN, “Verse 19"And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire, And as for the flesh, every one that is clean shall eat thereof: but the soul that eateth of the flesh of the sacrifice of peace-offering, that pertain unto Jehovah, having uncleanness upon him, that soul shall be cut off from his people. And when any one shall touch any unclean thing, the uncleanness of man, or an unclean beast, or any unclean abomination, and eat of flesh of the sacrifice of peace-offerings, which pertain to Jehovah, that soul shall be cut off from his people."Both in Leviticus 7:20 and Leviticus 7:21, the reference "shall be cut off from his people" is intriguing, and there are few certainties as to the exact meaning. It has been seen as ostracism from the community, or capital punishment, or some other penalty, but Bamberger may have the correct explanation thus: "Several related passages make it clear that it is God who cuts the offender off from his kin (Leviticus 17:10; 20:3-6). The term then refers to divine rather than human punishment, most probably premature death."[5]TRAPP, "Leviticus 7:19 And the flesh that toucheth any unclean [thing] shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof.Ver. 19. Shall not be eaten.] Because not fit to represent Christ.BENSON, "Verses 19-21Leviticus 7:19-21. All that be clean shall eat thereof — Whether priests, or offerers, or guests invited. Both the flesh and the eaters of it must be clean. The soul that eateth — Knowingly; for if it were done ignorantly, a sacrifice was accepted for it. Having his uncleanness upon him — Not being cleansed according to the appointment, Leviticus 11:24, &c. Shall be cut off from his people — That is, excluded from all the privileges of an Israelite. The intention of all these precepts was to preserve the greater reverence and regard for things sacred, and to signify, that all who live in sin not repented of and mortified, are rejected when they draw nigh to God in outward acts of worship.

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PETT, "Leviticus 7:19‘And the flesh which touches any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, every one that is clean shall eat of it.’All who are clean may eat of the sacrificial flesh, thus anyone in an unclean state is excluded. However, in minor cases of uncleanness, cleansing from uncleanness was finalised by the evening (‘shall be unclean until the evening’) so that such people merely have to wait until the evening, around nightfall.But any of the flesh which touches anything unclean is to be burned with fire. This is first because what is unclean is not fit to come in contact with what has been made holy, even the lowest level of holiness, so that the holiness is marred by the uncleanness. Man are being made to face up to what God is. So these laws are intended to make people continually aware of, and to think about, the holiness of God. But it also has in mind that such contact might have made the flesh hygienically dangerous. This contact with what was unclean might occur while carrying the meat to their houses. Whatever flesh touches anything unclean must be burned.The concept of cleanness and uncleanness is a complicated one, and connected with the idea of holiness. Just as there were grades of holiness, so there were grades of cleanness and uncleanness. We will come across it in more detail later. Much of it had to do with death in one way or another, or that which was seen as grossly unpleasant. They had to see that such things were in total contrast to the living God, and must be kept apart from what was separated to Him. God was clean. But within the idea undoubtedly lay questions of hygiene. God protected people through his religious laws. No people washed more than Israelites, even though the washing was not strictly for hygienic reasons. But we need not doubt that God had that in mind. BI 19-21, "That soul shall be cut off.Impurity forbiddenThe gospel is a holy feast. It cannot be shared in by those who continue in their impurities. He that would enjoy it must be careful to depart from iniquity. Only “the meek shall eat and be satisfied”; that is, such as humbly surrender themselves to God’s requirements, and are really determined to forsake all known sin. There is a morality in religion, as well as faith and ecstasy. Grace does not make void the law. And faith without works is a dead and useless faith. Though we are redeemed by blood and justified gratuitously by believing in Christ, yet that redemption obligates us just as much, and still more, to a life of virtue and moral uprightness than the law itself. “We are not under law,” as those are under it for whom Christ’s mediation does not avail; but still we “are under law to Christ,” and bound through Him to a practical holiness, the pattern of which He has given in His own person and life. If His blood has purged us, it is that we might “serve the living God.” If “we are God’s workmanship, created in Christ Jesus,” it is “unto good works, which God hath before ordained that we should walk in them.” A pure life must needs go along with a good hope. “Faith, if it hath not works, is

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dead, being alone.” “A good tree cannot produce evil fruit.” And for a man to believe himself an accepted guest at the gospel feast while living in wilful, deliberate, and known sin, is a miserable antinomian delusion. The plain gospel truth upon this subject is, that, although we cannot be saved by our works alone, we certainly dare not hope to be saved without them, or without being heartily and effectually made up to do our best. Wherever grace is effective, a well-ordered morality must necessarily follow. (J. A. Seiss, D. D.)

20 But if anyone who is unclean eats any meat of the fellowship offering belonging to the Lord, they must be cut off from their people.

CLARKE, "Having his uncleanness upon him - Having touched any unclean thing by which he became legally defiled, and had not washed his clothes, and bathed his flesh.

GILL, "But the soul that eateth of the flesh of the sacrifice of the peace offerings, that pertain unto the Lord,.... That are offered up to him, and so are holy, and therefore not to be eaten by unholy persons, or by any having his uncleanness upon him; a profluvious person that has an issue running out of him, a gonorrhoea; see Lev_15:2. even that soul shall be cut off from his people; be disfranchised as an Israelite, be debarred the privileges of the sanctuary, or be cut off by death before the usual time and term of man's life; so those that eat and drink unworthily in the supper of our Lord, where his flesh is eaten and his blood drank, eat and drink damnation to themselves, 1Co_11:29.

JAMISON, "cut off from his people — that is, excluded from the privileges of an Israelite - lie under a sentence of excommunication.TRAPP, "Leviticus 7:20 But the soul that eateth [of] the flesh of the sacrifice of peace offerings, that [pertain] unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people.

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Ver. 20. Having his uncleanness upon him.] To the unclean all things are unclean, &c. [Titus 1:15] {See Trapp on "Titus 1:15"}WHEDON, " 20. The soul… having his uncleanness — This verse implies that there is an order in the religious exercises of the Hebrews. The ceremonially impure could bring but one acceptable oblation, the sin offering, for the removal of his defilement. Eucharistic offerings from hands impure are not a sweet savour unto Jehovah, but a stench in his nostrils. The first duty of an impenitent sinner is not to lay earthly holocausts upon God’s altar, but to “cease to do evil.”That soul shall be cut off from his people — This must be understood as the punishment of an audacious and defiant trampling down of Jehovah’s authority, a high-handed sin, and not a mere inadvertence. The cutting off denotes not mere excommunication, but, “the punishment of death in general, without defining the manner.” — Gesenius. Probation is made up of small things. These are tests of character more practicable than requirements of greater seeming importance. Divine authority infuses a moral element into mere ritualism.Hence positive precepts, as the Christian sacraments, are often a higher test of faith than commandments, which find their reason in man’s moral nature. See Butler’s Analogy, part ii, chap. 1.PETT, "Leviticus 7:20‘But the soul who eats of the flesh of the sacrifice of peace-offerings, which pertain to Yahweh, having his uncleanness on him, that soul shall be cut off from his people.’Furthermore any who deliberately come to partake while in an unclean state are to be ‘cut off from among the people’. This is a warning to take uncleanness seriously. The person who is unclean must not partake until their uncleanness has been ‘cleansed’. For many that will be when evening comes. But for those whose uncleanness is to last more than a day, it is clearly of a more serious nature. They may be a danger to others as well as to themselves. They therefore must not participate of the holy flesh. ‘Cut off’ probably indicates the death sentence (Leviticus 19:8). It is a serious offence. But it may indicate expulsion from the camp, or even a period of exclusion, to be then remedied by a guilt offering.Such uncleanness can arise in various ways. Making love with one’s wife while she was menstruating, having certain skin diseases, having a discharge from the sexual organ, menstruating, coming in contact with dead matter, and so on.

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21 Anyone who touches something unclean—whether human uncleanness or an unclean animal or any unclean creature that moves along the ground[b]—and then eats any of the meat of the fellowship offering belonging to the Lord must be cut off from their people.’”

BARNES, "Unclean beast - that is, carrion of any kind. See Lev. 11.Shall be cut off - See the Exo_31:14 note.

CLARKE, "The uncleanness of man - Any ulcer, sore, or leprosy; or any sort of cutaneous disorder, either loathsome or infectious.

GILL, "Moreover, the soul that shall touch any unclean thing,.... Person or thing, the dead body of a man, or the bone of a dead body, or a grave in which it was laid: as the uncleanness of man; the issue that runs from a profluvious person: or any unclean beast; that was so by the law ceremonial; see Lev_11:4, or any abominable unclean thing; which the Targum of Jonathan interprets of every unclean reptile: see Lev_11:20. and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord, even that soul shall be cut off from his people; See Gill on Lev_7:20.

JAMISON, "abominable unclean thing — Some copies of the Bible read, “any reptile.”COKE, "Verse 21Leviticus 7:21. That soul shall be cut off from his people— Excluded from all the privileges of an Israelite; see Genesis 17:14. The intention of all these precepts, Bishop Patrick observes, was to preserve greater reverence and regard to sacred

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things. TRAPP, "Leviticus 7:21 Moreover the soul that shall touch any unclean [thing, as] the uncleanness of man, or [any] unclean beast, or any abominable unclean [thing], and eat of the flesh of the sacrifice of peace offerings, which [pertain] unto the LORD, even that soul shall be cut off from his people.Ver. 21. Cut off from his people.] Compare 1 Corinthians 11:27-29.PETT, "Leviticus 7:21‘And when any one shall touch any unclean thing, the uncleanness of man, or an unclean beast, or any unclean abomination, and eat of the flesh of the sacrifice of peace-offerings, which pertain to Yahweh, that soul shall be cut off from his people.’Indeed no one who has touched anything unclean, whether man’s uncleanness, or an unclean beast, or an unclean small creature may partake of the peace sacrifice. Such people are defiled and not fitted to eat what has come from the tabernacle. They may also bring and spread disease. The ‘abomination’ may refer to some well known vermin. Once again God’s holiness is brought to man’s attention, but once again also possible sources of disease are avoided.All these laws of uncleanness taught people to keep to that which was wholesome and good, and to avoid things that might cause harm to the people as a whole. Much disease might have been avoided had they been followed. Especially in the wilderness avoiding these things could only be a good thing, and this was one of the purposes of the laws.

Eating Fat and Blood Forbidden22 The Lord said to Moses,

GILL, "And the Lord spake unto Moses,.... Continued speaking to him: saying; as follows.

JAMISON, "Ye shall eat no manner of fat — (See on Lev_3:17).

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K&D, "On the other hand, “the soul which eats flesh of the peace-offering, and his uncleanness is upon him (for “whilst uncleanness is upon him;” the suffix is to be understood as referring to נפש construed as a masculine, see Lev_2:1), “shall be cut off” (see Gen_17:14). This was to be done, whether the uncleanness arose from contact with an unclean object (any unclean thing), or from the uncleanness of man (cf. ch. 12-15), or from an unclean beast (see at Lev_11:4-8), or from any other unclean abomination. שקץ, abomination, includes the unclean fishes, birds, and smaller animals, to which this expression is applied in Lev 11:10-42 (cf. Eze_8:10 and Isa_66:17). Moreover contact with animals that were pronounced unclean so far as eating was concerned, did not produce uncleanness so long as they were alive, or if they had been put to death by man; but contact with animals that had died a natural death, whether they belonged to the edible animals or not, that is to say, with carrion (see at Lev_11:8).

There is appended to these regulations, as being substantially connected with them, the prohibition of fat and blood as articles of food (Lev_7:22-27). By “the fat of ox, or of sheep, or of goat,” i.e., the three kinds of animals used in sacrifice, or “the fat of the beast of which men offer a firing to Jehovah” (Lev_7:25), we are to understand only those portions of fat which are mentioned in Lev_3:3-4, Lev_3:9; not fat which grows in with the flesh, nor the fat portions of other animals, which were clean but not allowed as sacrifices, such as the stag, the antelope, and other kinds of game.

COFFMAN, “Verse 22"And Jehovah spake unto Moses, saying, Speak unto the children of Israel, saying, Ye shall eat no fat, of ox, or sheep, or goat. And the fat of that which dieth of itself, and that of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it. For whosoever eateth the fat of the beast, of which men offer an offering of fire unto Jehovah, even the soul that eateth it shall be cut off from his people. And ye shall eat no manner of blood, whether it be of bird or of beast, in any of your dwellings. Whosoever it be that eateth any blood, that soul shall be cut off from his people."Here we have a repetition of the prohibitions against eating either the fat or blood (See Leviticus 3:17), with the proviso that the fat could be used for other purposes (oiling a harness, for example, or making soap). Also, there is the double reference to being cut off from one's people. (See the preceding paragraph.)TRAPP, "Leviticus 7:22 And the LORD spake unto Moses, saying,Ver. 22. And the Lord spake unto Moses.] This is oft repeated to draw attention and get authority. See 1 Thessalonians 2:13.PETT, "Verses 22-27Further Instructions Concerning The Fat And The Blood Of Offerings and Sacrifices (Leviticus 7:22-27).

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Further emphasis is now placed on the fat and the blood of animals. As we have already seen the fat of sacrificial animals has to be offered on the altar to God, and the blood must be applied accordingly. But now we are reminded again that no fat or blood may be eaten, although certain fat may be used for other purposes. Had modern man observed these suggestions much heart disease and flabbiness might have been avoided.Leviticus 7:22‘And Yahweh spoke to Moses, saying,’Once again we are reminded that this is divine revelation given through Moses.. PULPIT, "Leviticus 7:22-27Repetition of the prohibition of eating the fat and the blood, addressed to the people in the midst of the instructions to the priests. Ye shall eat no manner of fat must be taken to mean none of the fat already specified, that is, the internal fat, and, in the case of the sheep, the tail; It is uncertain whether the law as to fat was regarded as binding upon the Israelites after they had settled in Palestine. Probably it was silently abrogated; but the prohibition of Mood was undoubtedly perpetual (Deuteronomy 12:16), and it is based on a principle which does not apply to the fat (Leviticus 17:11).

23 “Say to the Israelites: ‘Do not eat any of the fat of cattle, sheep or goats.

BARNES, "This is emphatically addressed to the people. They were not to eat in their own meal what belonged to the altar of Yahweh, nor what was the perquisite of the priests. See Lev_7:33-36.

CLARKE, "Fat, of ox, or of sheep, or of goat - Any other fat they might eat, but the fat of these was sacred, because they were the only animals which were offered in sacrifice, though many others ranked among the clean animals as well as these. But it is likely that this prohibition is to be understood of these animals when offered in sacrifice, and then only in reference to the inward fat, as mentioned on Lev_7:4. Of the fat in any other circumstances it cannot be intended, as it was one of the especial blessings which God gave to the people. Butter of kine, and milk of sheep, with Fat of Lambs, and Rams

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of the breed of Bashan, and Goats, were the provision that he gave to his followers. See Deu_32:12-14.

GILL, "Speak unto the children of Israel, saying,.... Putting them in mind, by repeating to them the laws concerning fat and blood, Lev_3:17. ye shall eat no manner of fat; of any creature fit for food, whose flesh otherwise may be eaten, and particularly of ox, or of sheep, or of goats: creatures used in sacrifice; though this is not to be restrained to such of them, and the fat of them that were sacrificed, whose fat was claimed by the Lord as his, and was burnt on his altar; but this is to be understood of the fat of these creatures when killed for their common use, for the food of them and their families; the fat even of these was not to be eaten; that which was not separated from the flesh, but mixed with it, might be eaten, but not that which was separated (l).

HENRY 23-25, "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.CALVIN, "23.Speak unto the children of Israel. Since in all sacrifices the fat was consecrated to God, and was burnt on the altar, God forbade His people to eat fat even in their ordinary meals, in order that they might cultivate piety even in their homes. For unquestionably this was an exercise of piety, that they who were far away from the temple should still accustom themselves in their daily meals to the service of God. Nor am I ignorant of the allegories (289) in which some interpreters indulge, but I willingly acquiesce in the reason which God reveals, viz., that the people was prohibited from eating fat, because He had assigned it to Himself. Nevertheless, the Law permits the fat of a carcase, (290) or of an animal torn (by beasts) to be applied to any use, provided they abstain from the fat of those animals which might be legally offered.

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WHEDON, " THE FAT AND BLOOD FORBIDDEN TO BE EATEN, Leviticus 7:22-30.23. Eat no manner of fat — This prohibits only the interior fat or suet of the sacrificial animals, whether offered in sacrifice or slain for food. See Leviticus 3:3; Leviticus 3:17, notes. Some writers assert that only the internal fat of animals offered to God is forbidden, since “the fat (suet) of lambs, rams, and goats,” was one of the provisions graciously bestowed on the Israelites. Deuteronomy 32:13-14. But this question is answered in the next verse.BENSON, "Verse 23-24Leviticus 7:23-24. The general prohibition of eating fat, (Leviticus 3:17,) is here explained of those kinds of creatures which were sacrificed. The fat of others they might eat. And (Leviticus 7:24) he shows that this prohibition reached not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home.PETT, "Leviticus 7:23-25‘Speak to the children of Israel, saying, You shall eat no fat, of ox, or sheep, or goat. And the fat of that which dies of itself, and the fat of that which is torn of beasts, may be used for any other service; but you shall in no wise eat of it. For whoever eats the fat of the beast, of which men offer an offering made by fire to Yahweh, even the person who eats it shall be cut off from his people.’No fat of any animal which could be offered as an offering or sacrifice is to be eaten. Where the animal dies naturally, or is torn by wild animals, the fat may be used for other purposes, but it may not be eaten. And to eat the fat of such animals incurs the death sentence, or at the best expulsion from the camp of Israel. This would certainly suggest that most of the fat is in mind, not just that round the vital parts.

24 The fat of an animal found dead or torn by wild animals may be used for any other purpose, but you must not eat it. 61

GILL, "And the fat of the beast that dieth of itself,.... Of any disease, and is not regularly killed: and the fat of that which is torn with beasts; with wild beasts: may be used in any other use; as in medicine, for plasters, or for making candles, or for greasing of anything to make it smooth and pliable, or the like: but ye shall in no wise eat of it; such carcasses themselves were not to be eaten of, and one would think their fat in course must be unlawful; but however, to prevent the doing of it, this particular law was given, and those that broke this were doubly guilty, as the Jews observe (m); once in eating things that died of themselves, or were torn with beasts, and again by eating the fat of them.

K&D, "The fat of cattle that had fallen (נבלה), or been torn to pieces (viz., by beasts of prey), was not to be eaten, because it was unclean and defiled the eater (Lev_17:15; Lev_22:8); but it might be applied “to all kinds of uses,” i.e., to the common purposes of ordinary life. Knobel observes on this, that “in the case of oxen, sheep, and goats slain in the regular way, this was evidently not allowable. But the law does not say what was to be done with the fat of these animals.” Certainly it does not disertis verbis; but indirectly it does so clearly enough. According to Lev_17:3., during the journey through the desert any one who wanted to slaughter an ox, sheep, or goat was to bring the animal to the tabernacle as a sacrificial gift, that the blood might be sprinkled against the altar, and the fat burned upon it. By this regulation every ordinary slaughtering was raised into a sacrifice, and the law determined what was to be done with the fat. Now if afterwards, when the people dwelt in Canaan, cattle were allowed to be slaughtered in any place, and the only prohibition repeated was that against eating blood (Deu_12:15-16, Deu_12:21.), whilst the law against eating fat was not renewed; it follows as a matter of course, that when the custom of slaughtering at the tabernacle was restricted to actual sacrifices, the prohibition against eating the fat portions came to an end, so far as those animals were concerned with were slain for consumption and not as sacrifices. The reason for prohibiting fat from being eaten was simply this, that so long as every slaughtering was a sacrifice, the fat portions, which were to be handed over to Jehovah and burned upon the altar, were not to be devoted to earthly purposes, because they were gifts sanctified to God. The eating of the fat, therefore, was neither prohibited on sanitary or social grounds, viz., because fat was injurious to health, as Maimonides and other Rabbins maintain, nor for the purpose of promoting the cultivation of olives, as Michaelissupposes, nor to prevent its being put into the unclean mouth of man, as Knobelimagines; but as being an illegal appropriation of what was sanctified to God, a wicked invasion of the rights of Jehovah, which was to be punished with extermination according to the analogy of Num_15:30-31. The prohibition of blood in Lev_7:26, Lev_7:27, extends to birds and cattle; fishes not being mentioned, because the little blood which they possess is not generally eaten. This prohibition Israel was to observe in all its dwelling-places (Exo_12:20, cf. Lev_17:10), not only so long as all the slaughterings had the character of sacrifices, but for all ages, because the blood was regarded as the soul of the animal, which God had sanctified as the medium of atonement for the soul of man (Lev_17:11), whereby the blood acquired a much higher degree of holiness than the fat.

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TRAPP, "Leviticus 7:24 And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it.Ver. 24. Used in any other use.] Though not in sacrifice. Mud walls may be made up of any refuse matter: not so the walls of a church or palace.

25 Anyone who eats the fat of an animal from which a food offering may be[c] presented to the Lord must be cut off from their people.

GILL, "For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord,.... As oxen, sheep, rams, goats; meaning not only the fat of those that are offered, but the fat of all those of the like kind: even the soul that eateth it shall be cut off from his people; See Gill on Lev_7:20 Maimonides (n) observes, that the punishment of cutting off is enjoined for the eating of fat, because men used to count it delicious, for which reason also God would honour his sacrifices with it: and he further observes (o), that the fat of the intestines too much saturates, hinders concoction, generates gross and frigid blood, hence it is much better it should be burnt than eaten; and that blood and what dies of itself are of difficult digestion, and of bad nourishment, wherefore the latter is forbidden in the Lev_7:24, and the former in Lev_7:26, of the punishment for eating fat, the same writer (p)observes, he that eats fat the quantity of an olive, presumptuously, is guilty of cutting off; if ignorantly, he must bring the fixed sin offering: and elsewhere (q) he says, he that eats fat is beaten for it; and he eats it a second time, and is beaten for it; but if he eats it a third time they do not beat him, but put him into a prison, which is a strait place according to his height, where he cannot stand upright, nor can he lie down in it; and they give him bread and water of affliction till his bowels are distressed, and he become sick, and then they feed him with barley till his belly bursts.

TRAPP, "Leviticus 7:25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth [it] shall be cut off from his people.Ver. 25. Shall be cut off,] i.e., Shall be liable to God’s judgments.

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WHEDON, "Verse 2525. Of the beast, of which men offer — This is evidently an interdict of the fat of the entire class of sacrificial animals, and not of the particular victims. Fat promotes cutaneous diseases. The prohibition of this article of diet also raised up a barrier between the Israelites and the idolatrous nations by restraining the former from partaking of the festive banquets of the latter. Michaelis suggests that the prohibition of fat was for the purpose of promoting the culture of the olive, and Knobel maintains that it was because the mouth of man is unclean. A better reason is, because it would be an infringement of Jehovah’s rights to eat as common food that which he had sanctified unto himself.

26 And wherever you live, you must not eat the blood of any bird or animal.

BARNES, "No manner of blood - See Lev_17:10-15.GILL, "Moreover ye shall eat no manner of blood,.... Of any of the above creatures, or any other, even of any clean creature, and much less of an unclean one: whether it be of fowl or of beast; of all sorts and kinds. Jarchi thinks, the words being thus expressed, the blood of fishes and locusts is excepted, and so lawful to eat: in any of your dwellings; this shows that this law is not to be restrained to creatures slain in sacrifice in the tabernacle, and to the blood of them, but to be understood of all such as were slain in their own houses for food, and the blood of them.TRAPP, "Leviticus 7:26 Moreover ye shall eat no manner of blood, [whether it be] of fowl or of beast, in any of your dwellings.Ver. 26. Ye shall eat no manner of blood.] This signified, (1.) That we should learn to honour holy things, and not to make a mock of them by employing them to common use; (2.) That we should be most careful not to shed man’s blood for the satisfying of our lust. See Leviticus 17:11-12, Genesis 9:4-5, Deuteronomy 12:13.PETT, "Leviticus 7:26

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‘And you shall eat no manner of blood, whether it be of bird or of beast, in any of your dwellings. Whoever it be who eats any blood, that soul shall be cut off from his people.’And the same applies to the blood of the animals. Indeed the blood of no animals or birds at all may be eaten. Again the penalty is death or permanent expulsion.Religiously speaking the idea here was to prevent the partaking of the essential life of creatures. It counteracted the beliefs of certain of those with whom Israel came in contact who sought to do exactly that. It emphasised the uniqueness of man in God’s eyes. When man sought power and life he should look to God for it, not seek to drain it from lower creatures. But hygienically speaking it also unquestionably saved Israel from many of the diseases that inflicted mankind. We do well to regard the hygienic advice especially when we go to countries where hygienic standards are not observed. It may be that to us nothing is ‘unclean’. But it can certainly be dangerous.

27 Anyone who eats blood must be cut off from their people.’”

CLARKE, "Whatsoever soul - that eateth any manner of blood - See Clarke’s note on Gen_9:4. Shall be cut off - excommunicated from the people of God, and so deprived of any part in their inheritance, and in their blessings. See Clarke’s note on Gen_17:14.

GILL, "Whatsoever soul it be that eateth any manner of blood,.... The Targum of Jonathan adds, of any living creature, that is, of any while it is alive; for the Jews always interpret the law in Gen_9:4 of the member of a living creature torn off from it, and its flesh with the blood eaten directly: even that soul shall be cut off from his people; Maimonides (r) observes, that to some sorts of food cutting off is threatened, particularly to blood, because of the eager desire of men to eat it in those times, and because it precipitated them to a certain species of idolatry; he means that of the Zabians, of which See Gill on Eze_33:25 of the true reason of the prohibition of eating blood under the law, see Lev_17:10, &c. TRAPP, "Leviticus 7:27 Whatsoever soul [it be] that eateth any manner of blood,

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even that soul shall be cut off from his people.Ver. 27. Whatsoever soul it be.] One would think this to be but a peccadillo: yet how fearfully is it threatened! No sin can be little, because there is no little God to sin against.PARKER, "For All Gleaners"... that soul shall be cut off from his people."— Leviticus 7:27There are terrible excisions in life.—Expatriation is one.—Dismissal from the household circle is another.—Expulsion from friendly confidence and association is another.—There is a kinship of souls, and that kinship may be forfeited by evil behaviour.—Excommunication is not a merely priestly invention; it is based upon a divine decree, and is necessary for social health and honour.—Expulsion is threatened to all evil-doers, even by Christ himself. The unprofitable servant is to be cast into outer darkness.—Those who have only known the name of Christ are to be disavowed as utterly unknown to him, and are not to be admitted, however loud may be their too-late knocking at his door. The man without the wedding garment is to be turned away from the feast.—There is something solemnly awful in this notion of excision. The social touch may be lost He who was once a child at home may be driven away by the scorn of those who have discovered his unworthiness. Had the man never known the warmth of home and the charm of confidence the outer darkness would not be so blank and heavy to him.—It is when he remembers what he has lost that the night settles upon him as a burden which he cannot bear. Cut off! Cut off from his people! Living alone for ever! Or, what may be even worse, living for ever amongst strangers who detest his appearance, who suspect his motive, and who flee from his approach! By such hints as these we may get the beginning of an idea of what is meant by eternal punishment!—We have all been in a sense cut off from our people.—The grand evangelical doctrine is that we may return and be Revelation -established in the household from which we have been ejected.—This Isaiah , at all events, an encouraging doctrine, full of tender comfort, and pregnant with a suggestion which may well lift the soul out of the deepest despair.—The word of the Bible is always a word calling upon the sinner to return.—God has no pleasure in the death of the wicked. God is waiting to receive the returning prodigal.—This attitude on his part does not express a mere sentiment. He is the very God who first cut off the soul, that through excision he might magnify the grace of salvation.—The soul knows when it has been cut off from its people.—It has longings and yearnings which tell a bitter tale. It is conscious of necessities which, when allowed freely to express themselves, cry for home and sense of sonship and assurance of security.—Imagine a star cut off from its central sun.—Imagine a branch cut out of the vine and cast away.—Look at a flower plucked up by the roots and disassociated from the processes of the spring.—All these images but dimly suggest the appalling condition of the soul that has been cut off from its natural relations, dispossessed and disennobled by the hand of righteousness.—Out of all these considerations comes a call to caution,

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circumspection, and religious anxiety. "Let him that thinketh he standeth take heed lest he fall."—Let there be no boasting, as if discipline and watchfulness were no longer necessary.—The prayer of the soul should always be, "Hold thou me up, and I shall be safe."

The Priests’ Share28 The Lord said to Moses,

GILL, "And the Lord spake unto Moses,.... At the same time the above laws were delivered; for what follows relates to the sacrifice of the peace offerings: saying; as follows.

JAMISON, "Lev_7:28-38. The priest’s portion.K&D, "Jehovah's share of the peace-offerings. - Lev_7:29. The offerer of the sacrifice was to bring his gift (corban) to Jehovah, i.e., to bring to the altar the portion which belonged to Jehovah.

COFFMAN, “Verse 28"And Jehovah spake unto Moses, saying Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offering unto Jehovah shall bring his oblation unto Jehovah out of the sacrifice of his peace-offerings: his own hands shall bring the offerings of Jehovah made by fire; the fat with the breast shall he bring; that the breast may be waved for a wave-offering before Jehovah. And the priest shall burn the fat upon the altar; but the breast shall be Aaron's and his sons'. And the right thigh shall ye give unto the priest for a heave-offering out of the sacrifices of your peace-offerings. He among the sons of Aaron that offereth the blood of the peace-offerings, and the fat, shall have the right thigh for a portion. For the wave-breast and the heave-thigh have I taken of the children of Israel out of the sacrifice of their peace-offerings, and have given them unto Aaron the priest and unto his sons as their portion forever from the children of Israel."Most of the elements of this paragraph have been dealt with in previous chapters of

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this section, the one new thing being that the offerer of peace-offerings was commanded to bring his oblation personally. Proxy religion was simply not allowed under the Law, and we might add that it is also worthless today. Perhaps the reason why this regulation was given in connection with the peace-offerings lies in what may be supposed as the temptation for well-to-do people to send such gifts by the hand of a servant.PETT, "Verses 28-36What Pertains To The Priests From The Peace Offerings and Sacrifices (Leviticus 7:28-36).Leviticus 7:28‘And Yahweh spoke to Moses, saying,’Once again it is said to be a matter of divine revelation through Moses. PULPIT, "Leviticus 7:28-34Continuation of the ritual of the peace offerings (see note on Le Leviticus 3:1). The equal dignity of the peace offerings with the other offerings is vindicated by the command that the offerer shall bring it with his own hands, whereas it might have been regarded as merely the constituent part of a feast, and so sent by the hand of a servant. The breast and the right shoulder were to be waved and heaved (for "heaved" does not merely mean" taken off," as some have said). The waving consisted of the priest placing his hands beneath those of the offerer who held the piece to be waved, and moving them slowly backwards and forwards before the Lord, to and from the altar; the heaving was performed by slowly lifting the pieces heaved upwards and downwards. The movements were made to show that the pieces, though not burnt on the altar, were yet in a special manner consecrated to God's service. The right shoulder was most probably the hind leg, perhaps the haunch. The Hebrew word is generally translated "leg" (Deuteronomy 28:35; Psalms 147:10). This part was the perquisite of the officiating priest; the waved breast was given to the priests' common stock. Afterwards an addition was made to the priests' portion (Deuteronomy 18:3; see 1 Corinthians 9:13).

29 “Say to the Israelites: ‘Anyone who brings a fellowship offering to the Lord is to bring part of it as their sacrifice to the Lord. 68

CLARKE, "Shall bring his oblation - Meaning those things which were given out of the peace-offerings to the Lord and to the priest - Ainsworth.

GILL, "Speak unto the children of Israel, saying,.... Giving them the further instructions concerning their peace offerings: he that offereth the sacrifice of his peace offerings unto the Lord; whether it he for thanksgiving, or as a vow, or a voluntary oblation, and whether it be of the herd or of the flock, an ox or a cow, a lamb or a goat: shall bring his oblation unto the Lord of the sacrifice of his peace offerings; that is, the unleavened cakes, wafers, and fried cakes, and unleavened bread, which are called the whole oblation, Lev_7:10.

JAMISON 29-34, "He that offereth the sacrifice of his peace offerings unto the Lord — In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.BENSON, "Verse 29-30Leviticus 7:29-30. Shall bring — Not by another, but by himself, that is, those parts of the peace-offering which are in a special manner offered to God. His oblation unto the Lord — That is, to the tabernacle, where the Lord was present in a special manner His own hands — After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer. Offerings made by fire — So called, not strictly, as burnt-offerings are, because some parts of these were left for the priests, but more largely, because even these peace-offerings were in part, though not wholly, burned. Waved — To and fro, by his hands, which were supported and directed by the hands of the priest.PETT, "Leviticus 7:29-31‘Speak to the children of Israel, saying, He who offers the sacrifice of his peace-offerings to Yahweh shall bring his oblation to Yahweh out of the sacrifice of his peace-offerings: his own hands shall bring the offerings of Yahweh made by fire; the fat with the breast shall he bring, that the breast may be waved for a contribution before Yahweh. And the priest shall burn the fat on the altar; but the breast shall be Aaron's and his sons'.’

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When a man brings the sacrifice of his peace offerings he must bring them himself in person. There is no question of sending a representative. And he must bring to the priest the fat and the breast, the fat so that it can be burned on the altar by the priest, it is an offering by fire, and the breast so that it can be ‘waved’ before Yahweh, after which it will belong to the priests. It is his ‘contribution’. ‘Waving’ was a way by which the offering could be made to Yahweh by presenting it with certain movements towards the altar, possibly by moving it from side to side. It was then as it were handed back by God to the priest for his consumption. BI 29-34, "Peace-offerings.The believer’s peace and portionI. To have God is to have peace: for He is the God of peace; especially as revealed and given us in Christ. But what is given may be enjoyed, as what is offered may be received. Then let the gift be accepted, and the peace you desire will “keep your, heart and mind,” and this in all circumstances. The winds of adversity may smite you, and the waters of affliction overwhelm you; but as God is greater than these, He keeps in the perfectness of peace the minds that are stayed upon Him.II. Such peace is found is Christ alone; not in anything done by Him, or given by Him, but in His personal indwelling. “He is our peace?” The knowledge of Him will illuminate, and the faith of Him will impart security; but you must have Himself to have the portion that will satisfy, and the peace you need.III. But not only is Christ our peace, but from being the atoner, our peace-offering, He gives Himself to God an offering and a sweet-smelling savour, and then to us who trust in Him for deliverance and satisfaction. The ancient Jewish sacrifice of the peace-offering illustrates this—

1. The material of which it consisted was either a bullock, heifer, lamb, or goat; but in all cases it was to be “without blemish.” God is entitled to the best, and will receive nothing less. Yet how often is less than what He asks offered Him! That they who so act by Him should have few answers to their prayers, and little satisfaction in their religion, can be wondered at by no one.2. Peace-offerings were offered by persons who, having obtained forgiveness of sins, and given themselves to God, were at peace with Him. Friendship with God was the principal idea represented therein.3. Only a part of the peace-offering was given to God; but that was the best, the part to which He was entitled, and which He claimed. And it was accepted, as was shown by its consumption by fire. Offer Him your best, and, though in itself small and poor, He will receive it, and make liberal acknowledgment of His approval of it.4. The Israelite was not at liberty to lay the fat of his offering at random, any way, or anywhere, on the altar. He had to lay it “upon the sacrifice that was upon the wood on the altar fire.” But that sacrifice was the lamb of the daily offering, which typified atonement in its fulness. There, God’s portion of the peace-offering was laid, and accepted according to the value of that on which it was offered.5. Apart from Christ nothing is acceptable to Him. What you bring to Him may be your best, that which He asks for, and what is in itself valuable; but unless offered on

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the ground of atonement it is not received by Him.6. But that is the ground within every one’s reach, and on which everything that is offered to God may be presented. There is no one by whom the name of Jesus may not be used as a plea, and His sacrifice urged as a reason for acceptance.

IV. The peace-offering expressed the thought of communion and satisfaction. It supplied God with a portion, and man also. It furnished a table at which both met, and where they had fellowship with one another. God fed on the fat, and man on the shoulder and breast (Lev_7:31); and both were satisfied.1. But we have Christ here; and we know what the Father ever found in Him; with what pleasure He ever regarded Him, in His righteousness of walk, perfection of obedience, and beauty of character. God was supremely pleased with all that Jesus was and did, as the representative of Himself to men, and the ideal man to the world, the indicator of holiness and the honourer of the law. Christ was, and is still, His well-beloved and His joy.2. But not God alone fed on the peace-offering, man did that also; he ate of the breast and the shoulder. In the antitype these typified love and strength. These, believer, are your portion in Christ. You have His heart of love and His shoulder of might—His unchanging affection and His all-sustaining power. Enfolded in His embrace and enthroned on His shoulder of strength, you occupy a position where evil cannot harm you, nor want remain unmet.

V. No Israelite who was ceremonially unclean was permitted to partake of the peace-offering, or share with God in the provision it supplied. And without holiness no man is now allowed to see God. But provision is made both for man’s expiation and for his sanctifying from all impurity. The Cross that separates from the guilt of sin also separates from its defilement. Christ is thus Sanctifier as well as Justifier. He “gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people” (Tit_2:14). Thus beautified with His salvation, you will find a place in His banqueting-house of love, a guest at the Lord’s table, and satisfied with the food of which you partake (Joh_6:57; Joh_6:55; Joh_6:35). Are you satisfied with Christ? Does He appease all your yearnings, fulfil your every desire, give you rest, and prove your peace? “My beloved is mine, and I am His” (Son_2:16). His resources are inexhaustible, His communications are continuous, and His glory is Divine. (James Fleming, D. D.)

The peace-offeringsIn regard to the peace-offerings, the waving was peculiarly connected with the breast, which is thence called the wave-breast; and the heaving with the shoulder, for this reason called the heave-shoulder. When those parts were thus presented to God and set apart to the priesthood, the rest of the flesh was given up to the offerer to be partaken of by himself and those he might call to share and rejoice with him. Among these he was instructed to invite, beside his own friends, the Levite, the widow, and the fatherless. This participation by the offerer and his friends, this family feast upon the sacrifice, may be regarded as the most distinctive characteristic of the peace-offerings. It denoted that the offerer was admitted to a state of near fellowship and enjoyment with God, shared part and part with Jehovah and His priests, had a standing in His house, and a seat at His table. It was therefore the symbol of established friendship with God, and near

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communion with Him in the blessings of His kingdom; and was associated in the minds of the worshippers with feelings of peculiar joy and gladness—but these always of a sacred character. And in the way by which the worshipper attained to a fitness for enjoying these privileges—viz., through the life-blood of atonement—how impressive a testimony was borne to the necessity of seeking the road to all dignity and blessing in the kingdom of God through faith in a crucified Redeemer. (P. Fairbairn, D. D.)

No offering by proxyThe worshipper could not do the work by proxy. The man had to go for himself, and present the sacrifice himself, and lay his hand upon its head, and confess, and eat, all for himself. There can be no transfer of religious obligations—no substitution in the performance of religious duties. Of all things, piety is one of the most intensely personal. It is the intercourse of the individual soul with its Maker; just as much as if there were no other beings in existence. As each must eat, and die, and be judged for him or herself, so each must repent, and believe, and be religious for him or herself. I do not depreciate the importance of social relations, compacts and organisations. I believe that religion is very greatly dependent upon them. Had we never been placed in a Christian land, or been related to Christian parents and friends, or been brought into contact with the Christian Church, we never could have become Christians. But when it comes to the real activities and experiences of piety, they relate as directly to ourselves as individuals as if we alone existed. It is a great thing to have pious friends. The prayers of a godly mother are like soft silken cords around the heart of her son, which draw upon and check him in his wildest wanderings and his maddest passion. The rude sailor on the deck, or the hardened culprit in his cell, is melted and subdued at the mere remembrance of a sainted mother. But, though that mother be as good as the Virgin Mother of our Lord—though she nightly bathe her pillow with tears of supplication for her boy—it shall avail nothing to the salvation of her erring child, unless he himself shall move to turn from his follies, to bend in penitence, and to submit himself to God. True religion demands one’s personal and individual action—the putting forth of one’s own hand. No man or angel can do it for us. Preachers and pious friends may prompt, direct, encourage, and pray for us, but that is all. They can do nothing more. We must individually and for ourselves believe on the Lord Jesus Christ, or be lost. There is no other alternative. A very expressive gesture was required of the Jew to signify all this. He had to put his hand upon the head of his sacrifice when he presented it. He thereby acknowledged his sin, and expressed his personal dependence upon that sacrifice. The Hebrew word is still more suggestive. “He shall lean his hand upon the head of the offering.” It is the same word used by the Psalmist, where he says, “Thy wrath leaneth hard upon me.” Sin is a burden. It is ready to crush him upon whom it is. And with this burden the sinner is to lean upon his sacrifice for ease. He could not lean with another man’s hand; he must use “his own hand.” The ceremonial worshipper used the outward hand; we are to use the hand of the soul, which is faith. (J. A. Seiss, D. D.)

30 With their own hands they are to present the 72

food offering to the Lord; they are to bring the fat, together with the breast, and wave the breast before the Lord as a wave offering.

BARNES 30-32, "Wave-offering ... heave-offering - The latter appears to be used (like קרבן qorbân, Lev_1:2) for offerings in general. Waving (a moving to and fro, repeated several times) or heaving (a lifting up once) the offering was a solemn form of dedicating a thing to the use of the sanctuary.

CLARKE, "Wave-offering - See Clarke on Exo_29:27 (note).

GILL, "His own hands shall bring the offerings of the Lord made by fire,.... That is, such parts of the peace offerings as were to be burnt with fire, as the fat on several parts described in Lev_3:3 the owners of the offerings were to bring them in the manner as will be presently observed: the fat with the breast, it shall he bring; the fat to be burnt, and the breast for the priest and his sons, as in the following verse Lev_7:31, that the breast may be waved for a wave offering before the Lord; how this waving was performed; see Gill on Exo_29:24 particularly with respect to these peace offerings it was thus; if a thank offering, the priest takes of the bread brought with it one (cake) out of ten, and lays it with the breast, the shoulder, and the inwards, and waves all upon the hands of the owners; on which he puts the fat, then the breast and the shoulder above (i.e. upon the fat), then the two kidneys, and the caul, and the liver above them; and if there was any bread, he put it over them, and waved all, putting his hand under the hands of the owner (s).

HENRY 30-34, ". 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

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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 (1Sa_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.

K&D, "His hands were to bring the firings of Jehovah, i.e., the portions to be burned upon the altar (Lev_1:9), viz., “the fat (the fat portions, Lev_3:3-4) with the breast,” -the former to be burned upon the altar, the latter “to wave as a wave-offering before Jehovah.” חזה, τὸ στηθύνιον (lxx), i.e., according to Pollux, τῶν στηθῶν τὸ μέσον, pectusculum or pectus (Vulg. cf. Lev_9:20-21; Lev_10:15), signifies the breast, the breast-piece of the sacrificial animals,

(Note: The etymology of the word is obscure. According to Winer, Gesenius, and others, it signifies adspectui patens; whilst Meier and Knobel regard it as meaning literally the division, or middle-piece; and Dietrich attributes to it the fundamental signification, “to be moved,” viz., the breast, as being the part moved by the heart.)the brisket, which consists for the most part of cartilaginous fat in the case of oxen, sheep, and goats, and is one of the most savoury parts; so that at the family festivities of the ancients, according to Athen. Deipnos. ii. 70, ix. 10, στηθύνια παχέων ἀρνίων were dainty bits. The breast-piece was presented to the Lord as a wave-offering (tenuphah), and transferred by Him to Aaron and his sons (the priests). תנופה, from הניף ,נוף, to swing, to move to and fro (see Exo_35:22), is the name applied to a ceremony peculiar to the peace-offerings and the consecration-offerings: the priest laid the object to be waved upon the hands of the offerer, and then placed his own hands underneath, and moved the hands of the offerer backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e., in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests.

(Note: In the Talmud (cf. Gemar. Kiddush 36, 2, Gem. Succa 37, 2, and Tosaphta Menach. 7, 17), which Maimonides and Rashi follow, tenuphah is correctly interpreted ducebat et reducebat; but some of the later Rabbins (vid., Outram ut sup.) make it out to have been a movement in the direction of the four quarters of the heavens, and Witsius and others find an allusion in this to the omnipresence of God-an allusion which is quite out of character with the occasion.)

In the peace-offerings the waving was performed with the breast-piece, which was called 74

the “wave-breast” in consequence (Lev_7:34; Lev_10:14-15; Num_6:20; Num_18:18; Exo_29:27). At the consecration of the priests it was performed with the fat portions, the right leg, and with some cakes, as well as with the breast of the fill-offering (Lev_8:25-29; Exo_29:22-26). The ceremony of waving was also carried out with the sheaf of first-fruits at the feast of Passover; with the loaves of the first-fruits, and thank-offering lambs, at the feast of Pentecost (Lev_23:11, Lev_23:20); with the shoulder and meat-offering of the Nazarite (Num_6:20); with the trespass-offering of the leper (Lev_14:12, Lev_14:24); with the jealousy-offering (Num_5:25); and lastly with the Levites, at their consecration (Num_8:11.). In the case of all these sacrifices, the object waved, after it had been offered symbolically to the Lord by means of the waving, became the property of the priests. But of the lambs, which were waved at the feast of Pentecost before they were slaughtered, and of the lamb which was brought as a trespass-offering by the leper, the blood and fat were given up to the altar-fire; of the jealousy-offering, only an azcarah; and of the fill-offering, for special reasons, the fat portions and leg, as well as the cakes. Even the Levites were given by Jehovah to the priests to be their own (Num_8:19). The waving, therefore, had nothing in common with the porricere of the Romans, as the portions of the sacrifices which were called porriciae were precisely those which were not only given up to the gods, but burned upon the altars. In addition to the wave-breast, which the Lord gave up to His servants as their share of the peace-offerings, the officiating priest was also to receive for his portion the right leg as a terumah, or heave-offering, or lifting off. ק ש is the thigh in the case of a man (Isa_47:2; Son_5:15), and therefore in the case of an animal it is not the fore-leg, or shoulder (βραχηίων, armus), which is called זרע, or the arm (Num_6:19; Deu_18:3), but the hind-leg, or rather the upper part of it or ham, which is mentioned in 1Sa_9:24 as a peculiarly choice portion (Knobel). As a portion lifted off from the sacrificial gifts, it is often called “the heave-leg” (v. 34; Lev_10:14-15; Num_6:20; Exo_29:27), because it was lifted or heaved off from the sacrificial animal, as a gift of honour for the officiating priest, but without being waved like the breast-piece-though the more general phrase, “to wave a wave-offering before Jehovah” (Lev_10:15), includes the offering of the heave-leg (see my Archaeologie i. pp. 244-5).

TRAPP, "Leviticus 7:30 His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved [for] a wave offering before the LORD.Ver. 30. His own hands.] Teaching them that they must live by their own faith. [Habakkuk 2:5]May be waved.] Or, Shaken to and fro; which signified the shaking of our lips in giving thanks to God, [Hosea 14:2 Hebrews 13:15-16] which yet must be fetched lower than the lips, even from the bottom of the heart; the deeper the sweeter. The voice that is made in the mouth is nothing so sweet, as that which comes from the depth of the breast.WHEDON, "30. A wave offering — The rabbies say that the offering was laid upon

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the hands of the offerer. The priest, putting his hands beneath, moves the offering to and fro horizontally. But it is not certain from Exodus 29:26-27 whether the waving was done by the offerer alone or by the help of the priest. The significance of this peculiar motion is doubtful. The rabbies say that it symbolically teaches that Jehovah is present in every quarter of the earth. The breast thus waved was eaten by the priest and his family.

31 The priest shall burn the fat on the altar, but the breast belongs to Aaron and his sons.

GILL, "And the priest shall burn the fat upon the altar,.... Of burnt offering, even the fat upon the inwards, the two kidneys, the flanks, the caul, and liver: but the breast shall be Aaron's and his sons; which being waved before the Lord for a wave offering, was the Lord's, and so was given to his priests to eat of, for the service done by them, it being but reasonable that they that serve at the altar should live of it; and thus, with other things, a maintenance was provided for the priests and their families, as ought also to be for Gospel ministers under the present dispensation.TRAPP, "Verse 31-32Leviticus 7:31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’.Ver. 31,32. The breast shall be Aaron’s and his sons’. And the right shoulder.] To note that men must give their breasts and shoulders, affections and actions, even their whole selves; first to the Lord, and then to us ministers by the will of God, as those famous Macedonians did in 2 Corinthians 8:5; that so they may be sani in doctrina et sancti in vita, sound in doctrine, and holy in life.

32 You are to give the right thigh of your fellowship offerings to the priest as a contribution.

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CLARKE, "The right shoulder - See Clarke on Exo_29:27 (note).

GILL, "And the right shoulder shall ye give unto the priest for an heave offering,.... Whether of an ox or a cow, a lamb or a goat: of the sacrifices of your peace offerings; which were of either of these creatures; the Targum of Jonathan paraphrases it,"the right arm from the shoulder to the elbow.''The breast being the seat of wisdom, and the shoulder of strength, some think denote Christ as the wisdom and power of God unto his people, his priests, who have all their knowledge and strength from him, and who bears them on his heart and on his shoulder.PETT, "Leviticus 7:32-33‘And the right thigh shall you give to the priest for a set-aside offering out of the sacrifices of your peace-offerings. He among the sons of Aaron who offers the blood of the peace-offerings, and the fat, shall have the right thigh for a portion.’As well as the breast the priest is to receive the right thigh. This is to be a ‘set-aside offering’, a special contribution or levy to the priests. This again is to be offered to Yahweh, (some suggest by waving up and down - hence the translation ‘heave-offering), followed by it becoming the priest’s. The thigh was one of the choice portions for important guests (see 1 Samuel 9:24). Thus the right thigh was set aside for the priest. The officiating priest receives the breast and the thigh as his portions. The detail with which this is spelled out demonstrates how important this was seen to be. God’s representative was to be well provided for.Discoveries at Lachish from not long after the time of Moses have revealed many right foreleg bones of animals. This would suggest that they had been set aside there for some special purpose, which would tie in with what is to happen here. It would seem that whoever dwelt there also carried out a similar practise to this so that they were all gathered in one place.

33 The son of Aaron who offers the blood and the fat of the fellowship offering shall have the right thigh as his share. 77

GILL, "He among the sons of Aaron that offereth the blood of the peace offerings, and the fat,.... Who sprinkled the blood of them upon the altar round about, and burnt the fat upon it, which were rites enjoined to be observed, Lev_3:2, shall have the right shoulder for his part; his particular part and share, because of his service: Aben Ezra remarks, that the right shoulder was given to him that sprinkled the blood, and the breast to all the priests; and Jarchi observes, that he that was fit for sprinkling the blood, and burning the fat, and went out an unclean person in the time of sprinkling the blood, or burning the fat, had no part in the flesh.TRAPP, "Leviticus 7:33 He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for [his] part.Ver. 33. He among the sons of Aaron.] The breast belonged to the high priest and his family; but the right shoulder was for the priest that did officiate, or do the office of a priest, for that turn.WHEDON, "Verse 33PORTION OF THE PRIESTS, Leviticus 7:11-34.33. Shall have the right shoulder — Because this was not easily divisible it could not be shared by the families of the priests in common. Hence it is divinely allotted to him who sprinkles the blood.

34 From the fellowship offerings of the Israelites, I have taken the breast that is waved and the thigh that is presented and have given them to Aaron the priest and his sons as their perpetual share from the Israelites.’”

GILL, "For the wave breast and the heave shoulder have I taken of the children of Israel,.... These two parts were particularly pitched upon and selected: from off the sacrifices of their peace offering; the rest being allowed the owners,

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besides what were burnt: and have given them unto Aaron the priest and unto his sons, by a statute for ever from among the children of Israel; as long as the priesthood lasted, even to the coming of the Messiah, in whom all these sacrifices would have their accomplishment and their end.

K&D, 34-36, "The wave-breast and heave-leg Jehovah had taken of the children of Israel, from off the sacrifices of their peace-offerings: i.e., had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, “as a statute for ever,” - in other words, as a right which they could claim of the Israelites for all ages (cf. Exo_27:21). - With Lev_7:35, Lev_7:36, the instructions concerning the peace-offerings are brought to a close. “This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah,” i.e., according to the explanation in Lev_7:36, “in the day of their anointing.” The word משחה in Lev_7:35, like משחה in Num_18:8, signifies not “anointing,” but share, portio, literally a measuring off, as in Aramaean and Arabic, from משח to stroke the hand over anything, to measure, or measure off.

The fulness with which every point in the sacrificial meal is laid down, helps to confirm the significance of the peace-offerings, as already implied in the name זבחsacrificial slaughtering, slain-offering, viz., as indicating that they were intended for, and culminated in a liturgical meal. By placing his hand upon the head of the animal, which had been brought to the altar of Jehovah for the purpose, the offerer signified that with this gift, which served to nourish and strengthen his own life, he gave up the substance of his life to the Lord, that he might thereby be strengthened both body and soul for a holy walk and conversation. To this end he slaughtered the victim and had the blood sprinkled by the priest against the altar, and the fat portions burned upon it, that in these altar-gifts his soul and his inner man might be grounded afresh in the gracious fellowship of the Lord. He then handed over the breast-piece by the process of waving, also the right leg, and a sacrificial cake of each kind, as a heave-offering from the whole to the Lord, who transferred these portions to the priests as His servants, that they might take part as His representatives in the sacrificial meal. In consequence of this participation of the priests, the feast, which the offerer of the sacrifice prepared for himself and his family from the rest of the flesh, became a holy covenant meal, a meal of love and joy, which represented domestic fellowship with the Lord, and thus shadowed forth, on the one hand, rejoicing before the Lord (Deu_12:12, Deu_12:18), and on the other, the blessedness of eating and drinking in the kingdom of God (Luk_13:15; Luk_22:30). Through the fact that one portion was given up to the Lord, the earthly food was sanctified as a symbol of the true spiritual food, with which the Lord satisfies and refreshes the citizens of His kingdom. This religious aspect of the sacrificial meal will explain the instructions given, viz., that not only the flesh itself, but those who took part in the meal, were all to be clean, and that whatever remained of the flesh was to be burned, on the second or third day respectively, that it might not pass into a state of decomposition. The burning took place a day earlier in the case of the praise-offering than in that of the vow and freewill-offerings, of which the offerer was allowed a longer enjoyment, because they were the products of his own spontaneity, which covered any defect that might attach to the gift itself.

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COKE, "Verse 34Leviticus 7:34. For the wave-breast, &c.— See 1 Corinthians 9:13-14. The equity of this law remains for ever: they who minister at the altar certainly ought to live by the altar. And they who honour God will have a regard about the becoming maintenance of his ministers, and share their morsel with them. We may also observe here, that the Lord's supper is a feast upon a sacrifice, or rather in commemoration of a sacrifice where blood has been shed; and a feast of mercies provided for ministers and people. Let us then together often keep the feast. TRAPP, "Leviticus 7:34 For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel.Ver. 34. For the wave-breast, and the heaveshoulder.] This might further signify, saith one, that Christ Jesus heaved up for us both breast and shoulder - that is, wisdom and strength to all his elect priesthood, whose portion he is. [1 Corinthians 1:30] Or it might note, saith another, that ministers should both take care (figured by the breast) and pains (signified by the shoulder). And therefore the high priest did to that end wear the names of the tribes upon his shoulders and upon his breast.BENSON, "Leviticus 7:34. The wave-breast, and the heave-shoulder — Hebrew, The breast of elevation, and the shoulder of exaltation; that is, those parts which are consecrated to me by lifting, or heaving them up toward heaven. The breast or heart is the seat of wisdom; and the shoulder, of strength for action; and these two may denote that wisdom and power which were in Christ our High-Priest, and which ought to be in every priest. They also signify that God is to be served with all our heart, mind, and strength. By a statute for ever — An ordinance to continue so long as the law of sacrifice should remain. And the equity of it remains still; for as they who waited at the altar were partakers with the altar, even so hath the Lord ordained that those who preach the gospel should live by the gospel, 1 Corinthians 9:13-14. In other words, the ministers of Christ, who devote their time and labours to his service and that of the public, have a right to be maintained by the public.PETT, "Leviticus 7:34‘For the wave-breast and the set-aside thigh have I taken of the children of Israel out of the sacrifices of their peace-offerings, and have given them to Aaron the priest and to his sons as their portion for ever from the children of Israel.’It is now stressed by repetition that the wave breast and the set-aside thigh of the peace sacrifices are to be Israel’s perpetual contribution to those who acted as their

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mediators and representatives before God, to Aaron and his sons into the distant future.This continual repetition is a further emphatic reminder to us that we are responsible for the physical wellbeing of those whom we look to for sustenance in the things of God, and for those whom we send out in our name to take His word to others. Every time that we partake of meat we should consider the fact that we should lay aside an equivalent money portion to represent the breast and the thigh for those who thus serve God. They should benefit in proportion to the good things that we receive.

35 This is the portion of the food offerings presented to the Lord that were allotted to Aaron and his sons on the day they were presented to serve the Lord as priests.

BARNES, "The portion of the anointing ... - Rather, the appointed share of Aaron and of his sons.GILL, "This is the portion of the anointing of Aaron,.... Of his being anointed to the priestly office; this is the part allotted and assigned him for the execution of it; this is the reward, as Aben Ezra interprets it, of his faithful performance of it, namely, his having the wave breast and heave shoulder of the peace offerings, and a cake out of everyone of the unleavened cakes, together with the leavened bread, besides other perquisites from other offerings: and of the anointing of his sons; the successors of him in the priest hood; the Targum of Jonathan adds, above all their brethren the Levites: out of the offerings of the Lord made by fire; out of such whose fat on the several parts of them was burnt with fire, such as the peace offerings were: in the day when he presented them to minister unto the Lord in the priest's office; when they were ordered to be taken out from among the children of Israel, and to be consecrated to, and invested with, the priest's office, as they were by Moses, and presented by him unto him as his priests; at that time the above portion was assigned them, as follows.

HENRY 35-38, "Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. The are to be considered, 1.

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As a grant to the priests, Lev_7:35, Lev_7:36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Lev_7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.

JAMISON, "This is the portion of the anointing of Aaron — These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word “anointing” is often used as synonymous with “office” or “dignity.” So that the “portion of the anointing of Aaron” probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order.

in the day when he presented them to minister unto the Lord, etc. — that is, from the day they approached the Lord in the duties of their ministry.COFFMAN, "Verse 35"This is the anointing-portion of Aaron, and the anointing-portion of his sons, out of the offering of Jehovah made by fire, in the day when he presented them to minister unto Jehovah in the priest's office; which Jehovah commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations."This paragraph refers to the various portions of certain sacrifices given to the priests, portions here called anointing-portions. In the previous paragraph, certain of these portions were called "wave-breast" and "heave-thigh." This was a reference to the manner in which those portions were handled before God's altar. The breast was "waved," passed from right to left and left to right after being elevated in the hands of the worshipper. "Heaved" has almost the same meaning, except that it indicated a heavier load. It was lifted up (sometimes two men were required to do this) toward heaven and lowered perhaps a number of times. In both instances, the meaning was that the portion actually belonged to God, being actually offered "up" to him, but the lowering indicated God's returning it as a gift to the priests. Note that God as the "giver" appears very plainly in these verses.COKE, "Verse 35

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Leviticus 7:35. This is the portion of the anointing— There is nothing for portion in the original: the Hebrew is, this is the anointing of Aaron, and the anointing of his sons; by which is meant, "this is the privilege or portion of their unction or appointment to the priest's office." Ainsworth has given us many examples of similar metonymies in the Hebrew. Thus divination is used for the rewards of divination, Numbers 22:7. Iniquity is often put for the punishment or desert of iniquity, Leviticus 7:18 of this chapter. Job 11:6. See also Romans 2:26 where circumcision is put for persons circumcised. Houbigant thinks that, as the word rendered anointed, applied both to kings and to the MESSIAH, denotes dignity and pre-eminence; so it may here, properly, be rendered prerogative. In Numbers 18:8 the LXX render it by γερας, honour, or excellence. Agreeably to this criticism, the passage might be rendered, this is the prerogative of Aaron, and the prerogative of his sons. In the day, &c. may signify from the day: from the day they draw near to the Lord, to minister in the priest's office, says Houbigant. TRAPP, "Leviticus 7:35 This [is the portion] of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day [when] he presented them to minister unto the LORD in the priest’s office;Ver. 35. This is the portion of the anointing.] That is, Of the anointed priests; and that because they were anointed to the office. Here Origen, according to his manner, turns all into allegories and mysteries, and tells us of a threefold sense of Scripture, (1.) Literal; (2.) Moral; (3.) Mystical: comparing them to the gridiron, frying pan, and oven, used in dressing the meat offering. Leviticus 7:9 But this itch of allegorising dark and difficult texts hath no small danger in it. And I may doubt of Origen, as one doth of Jerome, Utrum plus boni peritia linguarum, qua excelluit, an mali suis allegoriis, in quibus dominatus fuit, ecclesiae Dei attulerit; whether he did more harm or good to the Church. (a) WHEDON, "Verse 35SUMMARY OF PRECEDING LAWS, Leviticus 7:35-38.35. This is the portion of the anointing of Aaron — This is the provision made for those who are anointed priests — the perquisite by virtue of the holy office. The abstract anointing is put for the concrete, the anointed.BENSON, "Verses 35-37Leviticus 7:35-37. This is the portion of the anointing — That is, their portion in consequence of their unction to the priests’ office, appointed them by God in that day, and therefore to be given them in after ages. Thus God kindly provides for them that are given up entirely to his service in things sacred. Of the consecration — That is, of the sacrifice offered at the consecration of the priests.PETT, "Leviticus 7:35-36

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‘This is the measured portion of Aaron, and the measured portion of his sons, out of the offerings of Yahweh made by fire, in the day when he presented them to minister to Yahweh in the priest's office; which Yahweh commanded to be given them by the children of Israel, in the day that he anointed them. It is their portion for ever throughout their generations.’These portions are now described as the ‘measured portion’ for those who have been anointed as God’s appointees. They were portions out of the offerings made by fire, and therefore belonged to Yahweh. And on the very day that he first anointed Aaron and his sons as priests over Israel he allocated to them these portions ‘throughout their generations’. They were therefore sacrosanct.By this we learn that God has a special concern for those whom He calls to serve Him, and guarantees their full physical provision from the people of God. A poor minister in a wealthy church is a contradiction against God’s will, and a sign of His people’s disobedience. Rather should His people recognise that how they provide for their leaders in God is an indication of their genuine dedication to God’s will. On the other hand the leaders in their turn should be utilising any such benefits in the service of God, not for their own aggrandisement. A minister who misuses what is given to him for his own ends is a disgrace in the eyes of God. The purpose is for him to be properly fed, not so that he can live luxuriantly. PULPIT, "Leviticus 7:35, Leviticus 7:36Conclusion of the section. This is the portion of the anointing of Aaron, and of the anointing of his sons, may be translated simply, This is the portion of Aaron, and the portion of his sons, as the word "mischah" will bear the meaning of portion as well as of anointing. This rendering, however, is not necessary, as it was the anointing of Aaron and Ms sons that entitled them to these portions.

36 On the day they were anointed, the Lord commanded that the Israelites give this to them as their perpetual share for the generations to come.

CLARKE, "In the day that he anointed them - See Clarke’s note on Exo_40:15.

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GILL, "Which the Lord commanded to be given them of the children of Israel,.... Whenever they brought their offerings to be offered up by them, such parts thereof were ordered to be allowed them as theirs: in the day that he anointed them; or from the day they were anointed of Moses, by the direction of the Lord, from that time they had a right and claim to the above things, out of the sacrifices brought, so Aben Ezra: and this was by a statute for ever throughout their generations; in all successive generations, unto the coming of the Messiah, which would put an end to their priesthood. Thus the Lord provided for the maintenance of his ministers, till that time came; and since it has been the ordinance of Christ, that they which preach the Gospel should live of the Gospel, 1Co_9:13.

37 These, then, are the regulations for the burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering and the fellowship offering,

BARNES, "Of the consecrations - That is, of the sacrifices which were to be offered in the consecration of the priests. See the marginal references.GILL, "This is the law of the burnt offering,.... As delivered, Lev_6:9, of the meat offering; as in Lev_6:14, and of the sin offering; as in Lev_6:25, and of the trespass offering; as in Lev_7:1, and of the consecrations; of Aaron and his sons to the priest's office, as in Lev_6:20,

K&D 37-38, "With Lev_7:37 and Lev_7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering (המלואים) is also mentioned here; though it is not first instituted in these chapters, but in Exo_29:19-20(Exo_29:22, Exo_29:26, Exo_29:27, Exo_29:31). The name may be explained from the phrase to “fill the hand,” which is not used in the sense of installing a man, or giving him

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authority, like ביד commit into his hand” in Isa_22:21“ נתן (Knobel), but was applied primarily to the ceremony of consecrating the priests, as described in Lev_8:25., and was restricted to the idea of investiture with the priesthood (cf. Lev_8:33; Lev_16:32; Exo_28:41; Exo_29:9, Exo_29:29, Exo_29:33, Exo_29:35; Num_3:3; Jdg_17:5, Jdg_17:12). This gave rise to the expression “to fill the hand for Jehovah,” i.e., to provide something to offer to Jehovah (1Ch_29:5; 2Ch_29:31, cf. Exo_32:29). Hence מלואיםdenotes the filling of the hand with sacrificial gifts to be offered to Jehovah, and as used primarily of the particular sacrifice through which the priests were symbolically invested at their consecration with the gifts they were to offer, and were empowered, by virtue of this investiture, to officiate at the sacrifices; and secondly, in a less restricted sense, of priestly consecration generally (Lev_8:33, “the days of your consecration”). The allusion to the place in Lev_7:38, viz., “in the wilderness of Sinai,” points on the one hand back to Exo_19:1, and on the other hand forward to Num_26:63-64, and Num_36:13, “in the plains of Moab” (cf. Num_1:1, Num_1:19, etc.).

The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of this sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace. For, provided only that the people of God drew near to their God with sacrificial gifts, in obedience to His commandments and in firm reliance upon His word, which had connected the forgiveness of sin, strength for sanctification, and the peace of fellowship with Him, with these manifestations of their piety, the offerers would receive in truth the blessings promised them by the Lord. Nevertheless these sacrifices could not make those who drew near to God with them and in them “perfect as pertaining to the conscience” (Heb_9:9; Heb_10:1), because the blood of bulls and of goats could not possibly take away sin (Heb_10:4). The forgiveness of sin which the atoning sacrifices procured, was only a πάρεσις of past sins through the forbearance of God (Rom_3:25-26), in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened fore the full forgiveness of sin and complete reconciliation with God. So also the sanctification and fellowship set forth by the burnt-offerings and peace-offerings, were simply a sanctification of the fellowship already established by the covenant of the law between Israel and its covenant God, which pointed forward to the true sanctification and blessedness that grow out of the righteousness of faith, and expand through the operation of the Holy Spirit into the true righteousness and blessedness of the divine peace of reconciliation. The effect of the sacrifices was in harmony with the nature of the old covenant. The fellowship with God, established by this covenant, was simply a faint copy of that true and living fellowship with God, which consists in God's dwelling in our hearts through His Spirit, transforming our spirit, soul, and body more and more into His own image and His divine nature, and making us partakers of the glory and blessedness of His divine life. However intimately the infinite and holy God connected Himself with His people in the earthly sanctuary of the tabernacle and the altar of burnt-offering, yet so long as this sanctuary stood, the God who was enthroned in the most holy place was separated by the veil from His people, who could only appear before Him in the fore-court, as a proof that the sin which

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separates unholy man from the holy God had not yet been taken out of the way. Just as the old covenant generally was not intended to secure redemption from sin, but the law was designed to produce the knowledge of sin; so the desire for reconciliation with God was not to be truly satisfied by its sacrificial ordinances, but a desire was to be awakened for that true sacrifice which cleanses from all sins, and the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy.

CALVIN, "37.This is the law of the burnt-offering. In this conclusion Moses indicates that full provision had been made lest any addition should insinuate itself from man’s inventions to vitiate the sacrifices. In the day, he says, that God appointed the sacrifices to be offered to Him on Mount Sinai, He omitted nothing which was to be observed, lest men should dare to introduce anything except what He prescribed. And surely, when He had thus carefully embraced all the ceremonies, we may easily infer from hence how earnestly we should avoid all temerity and audacity in invention. The design, therefore, of Moses was in this brief admonition to exhort the people to soberness, lest they should transgress the limits placed by God. COFFMAN, "Verse 37"This is the law of the burnt-offering, of the meal-offering, and of the sin-offering, and of the trespass-offering, and of the consecration, and of the sacrifice of peace-offerings; which Jehovah commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto Jehovah, in the wilderness of Sinai."These two verses are the formal summary of the whole first sections of Leviticus (Leviticus 1-7), and it should be particularly noted that the time and the place of these instructions as well as the human author through whom they were given are dramatically stated. We cannot believe that any man has the authority to replace this sacred information with his "scholarly" guess. The law of sacrifice for sins did not begin here, for it had existed since the Fall of Adam. However, what was achieved in these chapters was the ordering and establishing of sacrifices in such a manner as to bear witness to the eventual coming of the Messiah to redeem lost and sinful people. Many instances of the effectiveness of this symbolism have been observed and stressed in our comments on these chapters.There are many other lessons of a personal and practical nature that appear in these instructions. Honesty, integrity, fair-dealing, self-denial, humility, hospitality, and many other virtues are inherently woven into the whole structure of the sacred sacrifices. Also, the dramatic and vital difference between that which is holy and that which is not holy is apparent in every word of these divine instructions. The

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extreme danger in all sin, the heavenly Father's unqualified hatred of sin (yet coupled with the love of the sinner), and the eventual outpouring of divine wrath upon Adam's sinful race are constant overtones of all that is written here.WHEDON, "Verse 3737. Burnt offering — Chap. 1, notes, and Leviticus 6:8-13, notes.Meat offering — Chap. 2, and Leviticus 6:14-18, notes.Sin offering — Chap. 4, notes, and Leviticus 6:25-30.Trespass offering — Chapter Leviticus 5:1 to Leviticus 6:7; Leviticus 7:1-7, notes.The consecrations — This consisted in filling the hands of the priests with the things which they were to offer. See Numbers 3:3, note. It is an expressive mode of inducting them into office. This ordinance is not distinctly spoken of in the previous chapters except in part in Leviticus 6:19-23, but the offerings of which the consecration is made up have been already detailed, as will be seen in chap. 8.Peace offerings — Chaps. 3, Leviticus 7:11-34. notes. “The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. While the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenanted grace, the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt offerings, the fruits of this sanctification in the meat offerings, and the blessedness of the possession and enjoyment of saving grace in the peace offerings. Nevertheless the sacrifices could not make those who drew near to God with them and in them “perfect as pertaining to the conscience,” (Hebrews 9:9; Hebrews 10:1,) because the blood of bulls and of goats could not possibly take away sin. Hebrews 10:4. The forgiveness of sin which the atoning sacrifices procured was only a παρεσις (a passing by) of past sins through the forbearance of God, (Romans 3:25-26,) in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened for full forgiveness of sin and complete reconciliation to God.” — Keil. See Introduction, 5, 6, 7.PETT, "Verse 37-38The Colophon (Leviticus 7:37-38).These final verses read like a colophon, the ‘title’ regularly put at the end of a clay tablet to identify it and date it. The traces of a number of such colophons, and of the catch phrases which open a tablet, can be found in Genesis, for example where it is

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regularly said, ‘this is the family history of ---’ (Genesis 2:4; Genesis 5:1; Genesis 6:9; Genesis 10:1; Genesis 11:10; Genesis 11:27; Genesis 25:12; Genesis 25:19; Genesis 36:1; Genesis 36:9; Genesis 37:2). See also Numbers 3:1.Leviticus 7:37-38‘This is the law of the whole burnt offering, of the grain offering, and of the sin-offering, and of the guilt offering, and of the consecration, and of the sacrifice of peace-offerings, which Yahweh commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations to Yahweh, in the wilderness of Sinai.’Note how the title (in footnote) of the record is first stated, ‘the law of the whole burnt offering --- which Yahweh commanded Moses in/by Mount Sinai’. Then the date ‘in the day that He commanded --- their oblations to Yahweh’. Then the place, ‘in the wilderness of Sinai.’ In those days dating was always in terms of significant events (compare Amos 1:1 ‘two years before the earthquake’). Whether this colophon covers from Leviticus 1:1 onwards, or whether it refers to the material from Leviticus 6:8 we do not, of course, know. Such colophons were incorporated into the text and the divisions became blurred. They do, however, indicate clearly that some of the material at least was early in written form.The title as it is here indicates that the record deals with the sacrifices and offerings outlined in the previous seven chapters, which were initially commanded by Yahweh to Moses in Mount Sinai. However the date refers to when the actual command came for them to offer their oblations to Yahweh, which may have been some time later. This date may be when they were recorded in writing on this tablet or papyrus. It may explain why in Leviticus 1:1 it is said to be spoken from the tent of meeting. It was a repetition, possibly in more detailed and expanded form, of what Moses had been told earlier.We have here therefore clear evidence of Mosaic authorship of at least part of this material provided in a way that later centuries would not conceivably have introduced. They might have introduced such ideas, but not in the form of a colophon. And the unity of the material and the ancient words and ideas tend to confirm that it is to Moses that we should look for it all. The text is extremely well preserved.But we should not in the detail ignore the import of the words. Here were God’s directions to His people, first given at Mount Sinai, and then from the tent of meeting, concerning how they should approach Him, and what steps they could take in order to worship Him properly, be acceptable before Him and find forgiveness of sins. They were of vital importance.Final Summary.

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We will now very briefly draw together the strands of what we have learned. The offerings and sacrifices divide up into five.1) The Whole Burnt Offering (‘olah - that which goes up). This offering was presented basically in worship and dedication, and for the purposes of atonement. It was the foremost of the offerings. Apart from the skin or hide which was given to the priest it was totally offered up to Yahweh as an offering made by fire and presented a pleasing odour to God. It was offered up morning and evening in the daily offerings and in all the great festivals, including the Day of Atonement. It was symbolic of Christ offering Himself up as pleasing to God, shedding His blood for us and making atonement for us, drawing us into Himself that we might be fully dedicated to God and find atonement through His blood. It basically represented being accounted righteous through faith, and full acceptance in Him.2) The Grain Offering (minchah). This offering was in praise and gratitude for the provision of the basics of life, grain and olive oil, and an offering of daily labour as a love offering to God. Worship was expressed by adding frankincense, a foreign product which meant that the offering was on behalf, not only of Israel, but of the whole world. A memorial handful was offered by fire along with the frankincense, the remainder was partaken of by the priests, except when it was a priest’s offering. It was regularly offered along with the whole burnt offering (in which case the frankincense was omitted). It was an offering made by fire and presented a pleasing odour to God. It was symbolic of Christ as the corn of wheat who fell into the ground and died and Who would thus produce much fruit, and of Jesus as the bread of life Who would feed and satisfy those who constantly come to Him in trust and obedience.3) The Peace Sacrifice (zebach shelamim and various). This offering was one offered from a sense of wellbeing and with a desire to be at peace with God and man. In one form the blood and the fat, with the vital parts, were offered to God as an offering, and the flesh was eaten by the worshippers, with breast and thigh going to the priest. It was an offering made by fire and presented a pleasing odour to God. It symbolised Jesus the Prince of Peace Who came to make peace between men and God through the blood of His cross, and Whose flesh and blood we can partake of through faith in His sacrifice for us, so that we might have eternal life and enjoy fullness of life and peace with both God and men in loving fellowship.4) The Purification For Sin Offering (chatta’ah ). This was specifically an offering for sin when it became known, but was also offered at the great festivals, in recognition of the sin of Israel, and especially at the Day of Atonement. Its aim was purification for sin, cleansing in the sight of a holy God, as well as atonement. At its lesser levels it could be partaken of by the priest. It was an offering by fire and presented a pleasing odour to God, but only in a secondary way. Its main purpose was purification from sin. The blood from it was daubed on the horns of the altar(s) to purify the altar, and thrown at the base of the altar to sanctify it and make atonement for it, and for the people, for the altar represented the offerings of the

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people. It symbolised Christ as offering Himself once-for-all as a purification for sin offering on our behalf so that we might be made pure before God. Its concern was being clean in the sight of God, pure as He is pure (1 John 3:1-2).5) The Guilt Offering (’asam). This was a kind of sin offering, but was for more specific sins where confession or restitution needed to be made. It was mainly personal, and is a reminder that we need to deal with individual sins, confess them to others where it will do good, and make restitution for any loss we have caused. Like the purification for sin offering it symbolised Christ as dying for us so that we might be forthright in dealing with specific sins. PULPIT, "Leviticus 7:37, Leviticus 7:38Conclusion of Part I. The law of the burnt offering is contained in Le Leviticus 1:1-17; Leviticus 6:8-13 : of the meat offering, in Leviticus 2:1-16; Leviticus 6:14-23 : of the sin offering, in Le Leviticus 4:1-35; Leviticus 5:1-13; Leviticus 6:24-30 : of the trespass offering, in Le Leviticus 5:14-19; Leviticus 6:1-7; Leviticus 7:1-6 : of the consecrations, in Le Leviticus 6:19-23, supplementing Exodus 29:1-37 : of the sacrifice of the peace offerings, in Le Exodus 3:1-17; Exodus 7:11-21; 28-34. Together, the sacrifices teach the lessons of self-surrender, loyalty, atonement, satisfaction, dedication, peace.

38 which the Lord gave Moses at Mount Sinai in the Desert of Sinai on the day he commanded the Israelites to bring their offerings to the Lord.

BARNES, "wilderness of Sinai - Compare Exo_19:1.

CLARKE, "In the wilderness of Sinai - These laws were probably given to Moses while he was on the mount with God; the time was quite sufficient, as he was there with God not less than fourscore days in all; forty days at the giving, and forty days at the renewing of the law. As in the course of this book the different kinds of sacrifices commanded to be offered are repeatedly occurring, I think it best, once for all, to give a general account of them, and a definition of the original terms, as well as of all others relative to this subject which are used in the Old Testament, and the reference in which

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they all stood to the great sacrifice offered by Christ.1. asham, to be guilty, or liable to אשם Asham, Trespass-offering, from אשם

punishment; for in this sacrifice the guilt was considered as being transferred to the animal offered up to God, and the offerer redeemed from the penalty of his sin, Lev_7:37. Christ is said to have made his soul an offering for sin, (אשם), Isa_53:10.

2. ,ashash, to be grieved, angered אשש Ishsheh, Fire-offering, probably from אשהinflamed; either pointing out the distressing nature of sin, or its property of incensing Divine justice against the offender, who, in consequence, deserving burning for his offense, made use of this sacrifice to be freed from the punishment due to his transgression. It occurs Exo_29:18, and in many places of this book.

3. yahab, to supply. The יהב Habhabim, Iterated Or Repeated offerings, from הבהביםword occurs only in Hos_8:13, and probably means no more than the continual repetition of the accustomed offerings, or continuation of each part of the sacred service.

4. zain ז debach, the דבח ,Zebach, A Sacrifice, (in Chaldee זבח being changed into ד daleth), a creature slain in sacrifice, from זבח zabach, to slay; hence the altar on which such sacrifices were offered was termed מזבח mizbeach, the place of sacrifice. See Clarke’s note on Gen_8:20. Zebach is a common name for sacrifices in general.

5. chagag, to חגג Chag, a festival, especially such as had a periodical return, from חגcelebrate a festival, to dance round and round in circles. See Exo_5:1; Exo_12:24. The circular dance was probably intended to point out the revolution of the heavenly bodies, and the exact return of the different seasons. See Parkhurst.

6. Chattath חטאת and חטאה Chattaah, Sin-offering, from חטא chata, to miss the mark; it also signifies sin in general, and is a very apt term to express its nature by. A sinner is continually aiming at and seeking happiness; but as he does not seek it in God, hence the Scripture represents him as missing his aim, or missing the mark. This is precisely the meaning of the Greek word ἁμαρτια, translated sin and sin-offering in our version; and this is the term by which the Hebrew word is translated both by the Septuagint and the inspired writers of the New Testament. The sin-offering was at once an acknowledgment of guilt, in having forsaken the fountain of living waters, and hewed out cisterns that could hold none; and also of the firm purpose of the offerer to return to God, the true and pure fountain of blessedness. This word often occurs. See Clarke’s note on Gen_4:7. See Clarke’s note on Gen_13:13.

7. caphar, to cover, to smear כפר Copher, the Expiation or Atonement, from כפרover, or obliterate, or annul a contract. Used often to signify the atonement or expiation made for the pardon or cancelling of iniquity. See Clarke’s note on Exo_25:17.

8. ,yaad, to appoint or constitute יעד Moed, an Appointed annual festival, from מועדsignifying such feasts as were instituted in commemoration of some great event or deliverance, such as the deliverance from Egypt. See Exo_13:10, and thus differing

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from the chag mentioned above. See Clarke’s note on Gen_1:14.9. ;mala, to fill מלא Milluim, Consecrations or consecration-offerings, from מלאים

those offerings made in consecrations, of which the priests partook, or, in the Hebrew phrase, had their hands filled, or which had filled the hands of them that offered them. See Clarke’s note on Exo_29:19; and see 2Ch_13:9.10. nach, to rest, settle after toil. It generally נח Minchah, Meat-offering, from מנחה

consisted of things without life, such as green ears of corn, full ears of corn, flour, oil, and frankincense; (see on Lev_2:1 (note), etc.); and may be considered as having its name from that rest from labor and toil which a man had when the fruits of the autumn were brought in, or when, in consequence of obtaining any rest, ease, etc., a significant offering or sacrifice was made to God. It often occurs. See Clarke’s note on Gen_4:3. The jealousy-offering (Num_5:15) was a simple minchah, consisting of barley-meal only.11. Mesech מסך and ממסך Mimsach, a Mixture-offering, or Mixed Libation, called a

Drink-offering, Isa_55:11, from מסך masach, to mingle; it seems in general to mean old wine mixed with the less, which made it extremely intoxicating. This offering does not appear to have had any place in the worship of the true God; but from Isa_65:11, and Pro_23:30, it seems to have been used for idolatrous purposes, such as the Bacchanalia among the Greeks and Romans, “when all got drunk in honor of the god.”

12. ,Masseeth, an Oblation, things carried to the temple to be presented to God משאתfrom נשא nasa, to bear or carry, to bear sin; typically, Exo_28:38; Lev_10:17; Lev_16:21; really, Isa_53:4, Isa_53:12. The sufferings and death of Christ were the true masseeth or vicarious bearing of the sins of mankind, as the passage in Isaiah above referred to sufficiently proves. See this alluded to by the Evangelist John, Joh_1:29(note); and see the root in Parkhurst.

13. ,nadab, to be free, liberal נדב Nedabah, Free-Will, or voluntary offering; from נדבהprincely. An offering not commanded, but given as a particular proof of extraordinary gratitude to God for especial mercies, or on account of some vow or engagement voluntarily taken, Lev_7:16.

14. .nasach, to diffuse or pour out נסך Nesech, Libation, Or Drink-offering, from נסךWater or wine poured out at the conclusion or confirmation of a treaty or covenant. To this kind of offering there is frequent allusion and reference in the New Testament, as it typified the blood of Christ poured out for the sin of the world; and to this our Lord himself alludes in the institution of the holy eucharist. The whole Gospel economy is represented as a covenant or treaty between God and man, Jesus Christ being not only the mediator, but the covenant sacrifice, whose blood was poured out for the ratification and confirmation of this covenant or agreement between God and man.

15. עלה and עולה Olah, Burnt-offering, from עלה alah, to ascend, because this offering, as being wholly consumed, ascended as it were to God in smoke and vapor. It was a very expressive type of the sacrifice of Christ, as nothing less than his complete and full sacrifice could make atonement for the sin of the world. In most other offerings the priest, and often the offerer, had a share, but in the whole

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burnt-offering all was given to God.16. katar, to burn, i. e., the קטר Ketoreth, Incense Or Perfume-offering, from קטרת

frankincense, and other aromatics used as a perfume in different parts of the Divine service. To this St. Paul compares the agreeableness of the sacrifice of Christ to God, Eph_5:2 : Christ hath given himself for us, an offering - to God for a Sweet-Smelling savor. From Rev_5:8 we learn that it was intended also to represent the prayers of the saints, which, offered up on the altar, Christ Jesus, that sanctifies every gift, are highly pleasing in the sight of God.17. karab קרב Korban, the Gift-offering, from קרבן to draw nigh or approach. See this

explained on Lev_1:2 (note). Korban was a general name for any kind of offering, because through these it was supposed a man had access to his Maker.18. shalam, to complete, make whole; for שלם Shelamim, Peace-offering, from שלמים

by these offerings that which was lacking was considered as being now made up, and that which was broken, viz., the covenant of God, by his creatures’ transgression, was supposed to be made whole; so that after such an offering, the sincere and conscientious mind had a right to consider that the breach was made up between God and it, and that it might lay confident hold on this covenant of peace. To this the apostle evidently alludes, Eph_2:14-19 : He is our peace, (i. e. our shalam or peace-offering), who has made both one, and broken down the middle wall; having abolished in his flesh the enmity, etc. See the whole passage, and see Clarke’s note on Gen_14:18.19. yadah, to confess; offerings made to God ידה Todah, Thank-offering, from תודה

with public confession of his power, goodness, mercy, etc.20. naph, to stretch out; an offering of the נף Tenuphah, Wave-offering, from תנופה

first-fruits stretched out before God, in acknowledgment of his providential goodness. This offering was moved from the right hand to the left. See Clarke’s note on Exo_29:27.21. ram, to lift up, because the offering was רם Terumah, Heave-offering, from תרומה

lifted up towards heaven, as the wave - offering, in token of the kindness of God in granting rain and fruitful seasons, and filling the heart with food and gladness. As the wave-offering was moved from right to left, so the heave-offering was moved up and down; and in both cases this was done several times. These offerings had a blessed tendency to keep alive in the breasts of the people a due sense of their dependence on the Divine providence and bounty, and of their obligation to God for his continual and liberal supply of all their wants. See Clarke’s note on Exo_29:27.In the above collection are comprised, as far as I can recollect, an explanation of all the terms used in the Hebrew Scriptures which signify sacrifice, oblation, atonement, offering, etc., etc., as well as the reference they bear to the great and only sufficient atonement, sacrifice, oblation, and satisfaction made by Christ Jesus for the sins of mankind. Larger accounts must be sought in authors who treat professedly on these subjects.

GILL, "Which the Lord commanded Moses in Mount Sinai,.... Or "by" or "near" 94

(t) Mount Sinai; for the above laws were not given to Moses when on the mount, but after the tabernacle was erected, and out of it, as appears from Lev_1:1 and to which what follows agrees: in the day that he commanded the children of Israel to offer their oblations unto the Lord in the wilderness of Sinai; where they were when the above laws were delivered to them, and which wilderness had its name from the mount near to which they now were, and where the tabernacle was pitched, from whence the Lord spoke; and so the Targum of Jonathan paraphrases it,"in the tabernacle which they made for him in the wilderness of Sinai;''there they were ordered to offer their oblations of every sort, as before directed. It should be observed, that this is to be understood of the command given in the wilderness to offer sacrifices, but not of the sacrifices themselves then offered, which were not done while there; see Jer_7:22. COKE, "Verse 38Leviticus 7:38. In mount Sinai— Some would read here, by or near mount Sinai, because these laws were delivered from the tabernacle, (ch. Leviticus 1:1.) while the people were yet in the wilderness of Sinai: but it is very probable that they were also delivered to Moses while in the mount, together with other ordinances; and now repeated.Note; God's worship and service are still our indispensable duty, and God's ministers have a right to a worthy portion; which, though they may be defrauded of by the impiety of men, they shall not fail to find in God, who will remember them for good. BENSON, "Leviticus 7:38. In mount Sinai — Rather, by mount Sinai; for Moses had been some time come down from the mount, and these commands were given him from the tabernacle, Leviticus 1:1. He and the people, however, were still in the wilderness of Sinai, or in that tract of land adjoining to the mount, which, being desert and thinly inhabited, is termed a wilderness.

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