Exegetical and Hermeneutical Commentary of Leviticus 7:11
And this [is] the law of the sacrifice of peace offerings, which he shall offer unto the LORD.
11. which one shall offer ] i.e. anyone who desires to bring this kind of offering; where there is no emphasis on the subject, the passive is generally employed in English, ‘ which may be offered.’
The Peace-Offering comes in this collection of toroth after the Sin and Guilt-Offerings, either because the ‘most holy’ things are placed first, or because the Peace-Offering is treated at greater length than the others. The text is not above suspicion; the omission by the LXX. in Lev 7:12 is noticed below, and the frequent occurrences of the Heb. prep. ‘al, translated ‘for’ and ‘with’ in Lev 7:12, and ‘with’ twice in Lev 7:13, are noted by Wellh., who remarks ( Hist. of Isr. p. 69, note 1): ‘the suspicion very readily occurs that Lev 7:12 is an authentic interpretation prefixed, to obviate beforehand the difficulty presented by Lev 7:13, and that similarly the first ‘al in Lev 7:13 is also a later correction which does not harmonize well by any means with the second.’ This criticism is endorsed by Berth. KHC Lev. p. 22, and Bibl. Theol. d. A. T. ii.P.350.
The Peace-Offering may be brought for three reasons:
( a) For thanksgiving ( Lev 7:12), to commemorate deliverance from sickness or danger. In Psalms 107, after mentioning perils out of which the Lord delivers man, the Psalmist says ‘let them offer the sacrifices of thanksgiving’ ( Lev 7:22). These are quoted in Tal. Bab. Berchoth 54 b as occasions on which the Lord must be openly praised (cf. Lev 7:22 ; Lev 7:32 of the Ps., and Psa 56:12).
( b) In fulfilment of a vow ( Lev 7:16, cp. Psa 56:12; Psa 66:13-14; Psa 116:12-19), when a man promises to bring an offering to the Lord, if He deliver him out of his distress.
( c) As a freewill offering ( Lev 7:16, cp. Psa 54:6) when the heart is moved by the remembrance of God’s tender mercies (Psa 95:1-2; Psa 103:1-5) to bring an oblation. Offerings for vows and freewill offerings are mentioned in Lev 22:18; Lev 22:21; Lev 22:23; Num 15:3; a sacrifice of thanksgiving in Lev 22:29. On the distinction between the three kinds see note on Lev 22:23.
Fuente: The Cambridge Bible for Schools and Colleges
(6) The Peace-Offering (11 21)
Fuente: The Cambridge Bible for Schools and Colleges
See Lev. 3:1-17. What is here added, relates to the accompanying mnchah Lev 2:1, the classification of peace-offerings into:
(1) thank-offerings,
(2) vow-offerings and
(3) voluntary-offerings, and the conditions to be observed by the worshipper in eating the flesh.
Fuente: Albert Barnes’ Notes on the Bible
Lev 7:11-18
The law of the sacrifice of peace-offerings.
The peace-offering
I. 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-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-offering
I. 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 Gods 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 Lords Supper, which is a feast of thanksgiving for Gods 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 thanksgiving
It 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 Gods 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 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 days exercise. It is better to live our thanks through all our lifetime. A happy, grateful spirit is the Christians 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 Gods 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 Gods 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 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 ones 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 ones 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 Davids 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-offerings
It 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.)
Why the law of the peace-offering is given last of all
It 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 Christs 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 souls 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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
11-14. this is the law of thesacrifice of peace offeringsBesides the usual accompanimentsof other sacrifices, leavened bread was offered with the peaceofferings, as a thanksgiving, such bread being common at feasts.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this [is] the law of the sacrifice of peace offerings, which ye shall offer unto the Lord. Some other laws and rules respecting the oblation of them: in Le 3:1 an account is given of what they should be, both of the herd and flock, and of the burning of the fat of them; and here the several sorts of them are distinctly observed, what should be offered with them, and the part the priest should have of it, and when the flesh of them should be eaten.
Fuente: John Gill’s Exposition of the Entire Bible
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 7:12 and Lev 7:16 three classes of shelamim are mentioned, which differ according to their occasion and design, viz., whether they were brought , upon the ground of praise, 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Law of the Peace-Offering. | B. C. 1490. |
11 And this is the law of the sacrifice of peace offerings, which he shall offer unto the LORD. 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. 13 Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. 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. 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. 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: 17 But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 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 eateth of it shall bear his iniquity. 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. 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. 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. 22 And the LORD spake unto Moses, saying, 23 Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat. 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. 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. 26 Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. 27 Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. 28 And the LORD spake unto Moses, saying, 29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings. 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. 31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron’s and his sons’. 32 And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 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. 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.
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. cvii., and for them men are called upon to offer the sacrifice of thanksgiving, v. 22. Or, 2. In performance of some vow which a man made when he was in distress (v. 16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man’s prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin–to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.
II. The rites and ceremonies about the peace-offerings are enlarged upon.
1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (v. 12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (ch. ii. 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 (v. 29) which requires an oblation with it, that the table might be as well furnished as the altar.
2. The flesh of the peace-offerings, both that which was the priest’s share and that which was the offerer’s must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (v. 16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, v. 16. If any was left beyond the time limited, it was to be burnt (v. 17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, v. 18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mark ix. 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 (Eccl. viii. 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 (v. 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, Prov. xv. 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 (ch. xix. 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, Ps. xvi. 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 to-day, while it is called to-day (Heb 3:13; Heb 3:14), for it will be too late shortly.
3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, v. 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. ii. 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. ix. 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 (v. 20) and again (v. 21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. “Be you holy, for God is holy, and you pertain to him.”
4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, ch. iii. 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, v. 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, v. 24. (2.) The prohibition of blood is more general (Lev 7:26; Lev 7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ’s sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat.
5. The priest’s share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, v. 30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God’s part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (1 Sam. ix. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Lev 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 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.
(282) Vide, p. 105.
(283) These words are omitted in Fr.
(284) Viz., at Lev 7:19, vide infra, p. 380. In both cases it will be seen that A.V. is “at your own will,” whilst Ainsworth renders both “for your favorable acceptation.”
(285) That is, at Lev 22:20
(286) The Fr. throws some light on this rather obscure passage: “ D’autant qu’il ne s’ensuit pas, que quarid ils offriront au bon plaisir de Dieu, il doyvent garder une facon pareille, et egale;” since it does not follow that when they shall offer at God’s good pleasure, they must observe a precisely similar method.
Fuente: Calvin’s Complete Commentary
FOR THE PEACE OFFERING 7:1134
TEXT 7:1134
11
And this is the law of the sacrifice of peace-offerings, which one shall offer unto Jehovah.
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 soaked.
13
With cakes of leavened bread he shall offer his oblation with the sacrifice of his peace-offerings for thanksgiving.
14
And of it he shall offer one out of each oblation for a heave-offering unto Jehovah; it shall be the priests that sprinkleth the blood of the peace-offerings.
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.
16
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:
17
but that which remaineth of the flesh of the sacrifice on the third day shall be burnt with fire.
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 unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity.
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:
20
but the soul that eateth of the flesh of the sacrifice of peace-offerings, that pertain unto Jehovah, having his uncleanness upon him, that soul shall be cut off from his people.
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 unto Jehovah, that soul shall be cut off from his people.
22
And Jehovah spake unto Moses, saying,
23
Speak unto the children of Israel, saying, Ye shall eat no fat, of ox, or sheep, or goat.
24
And the fat of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it.
25
For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto Jehovah, even the soul that eateth it shall be cut off from his people.
26
And ye shall eat no manner of blood, whether it be of bird or of beast, in any of your dwellings.
27
Whosoever it be that eateth any blood, that soul shall be cut off from his people.
28
And Jehovah spake unto Moses, saying,
29
Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace-offerings unto Jehovah shall bring his oblation unto Jehovah out of the sacrifice of his peace-offerings:
30
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.
31
And the priest shall burn the fat upon the altar; but the breast shall be Aarons and his sons.
32
And the right thigh shall ye give unto the priest for a heave-offering out of the sacrifices of your peace-offerings.
33
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.
34
For the wave-breast and the heave-thigh have I taken of the children of Israel out of the sacrifices of their peace-offerings, and have given them unto Aaron the priest and unto his sons as their portion for ever from the children of Israel.
THOUGHT QUESTIONS 7:1134
134.
Is there some difference in the peace offering of thanksgiving and an ordinary peace offering?
135.
Isnt it strange to here read that leavened bread could be used in the offering of thanksgiving? Why is this exception made?
136.
What is meant in Lev. 7:14 where reference is made to a heave offering?
137.
How is the word oblation used here? Give a synonym.
138.
There are peace offerings for vowswhat special regulations are given for such?
139.
How long can certain meat be kept before it is eaten? (Which meat and how long?)
140.
What happens to meat that is ceremonially unclean?
141.
How did it become unclean?
142.
God is very serious about what is clean and unclean. Why?
143.
What was the penalty of eating fat? For eating blood?
144.
Anyone bringing a thanksgiving (peace) offering must do so with his own hands. Why so?
145.
The worshipper was to wave the fat and the breast of the victim before the altar. Why?
PARAPHRASE 7:1134
Here are the instructions concerning the sacrifices given to the Lord as special peace offerings: If it is an offering of thanksgiving, unleavened shortbread shall be included with the sacrifice, along with unleavened wafers spread with olive oil and loaves from a batter of flour mixed with olive oil. This thanksgiving peace offering shall be accompanied with loaves of leavened bread. Part of this sacrifice shall be presented to the Lord by a gesture of waving it before the altar, then it shall be given to the assisting priest, the one who sprinkles the blood of the animal presented for the sacrifice. After the animal has been sacrificed and presented to the Lord as a peace offering to show special appreciation and thanksgiving to Him, its meat is to be eaten that same day, and none left to be eaten the next day. However, if someone brings a sacrifice that is not for thanksgiving, but is because of a vow or is simply a voluntary offering to the Lord, any portion of the sacrifice that is not eaten the day it is sacrificed may be eaten the next day. But anything left over until the third day shall be burned. For if any of it is eaten on the third day, the Lord will not accept it; it will have no value as a sacrifice, and there will be no credit to the one who brought it to be offered; and the priest who eats it shall be guilty, for it is detestable to the Lord, and the person who eats it must answer for his sin. Any meat that comes into contact with anything that is ceremonially unclean shall not be eaten, but burned; and as for the meat that may be eaten, it may be eaten only by a person who is ceremonially clean. Any priest who is ceremonially unclean but eats the thanksgiving offering anyway, shall be cut off from his people, for he has defiled what is sacred. Anyone who touches anything that is ceremonially unclean, whether it is uncleanness from man or beast, and then eats the peace offering, shall be cut off from his people, for he has defiled what is holy.
Then the Lord said to Moses, Tell the people of Israel never to eat fat, whether from oxen, sheep, or goats. The fat of an animal that dies of disease, or is attacked and killed by wild animals, may be used for other purposes, but never eaten. Anyone who eats fat from an offering sacrificed by fire to the Lord shall be outlawed from his people. Never eat blood, whether of birds or animals. Anyone who does shall be excommunicated from his people.
And the Lord said to Moses, Tell the people of Israel that anyone bringing a thanksgiving offering to the Lord must bring it personally with his own hands. He shall bring the offering of the fat and breast, which is to be presented to the Lord by waving it before the altar. Then the priest shall burn the fat upon the altar, but the breast shall belong to Aaron and his sons, while the right thigh shall be given to the officiating priest. For I have designated the breast and thigh as donations from the people of Israel to the sons of Aaron. Aaron and his sons must always be given this portion of the sacrifice.
COMMENT 7:1134
Lev. 7:11 We are here introduced to a wider application and meaning for the peace offering. The element of gratitude has always been implicit in the peace offering. The peace offering was only used following the burnt offering, i.e. when we are accepted by God we then have peace and a peace offering is in order. It is easy to see in this relationship how thankfulness became a part of the purpose of the peace offering. Psa. 107:1-43 discusses how God delivers man from manifold trials-some of them are: traveling in the desert, a voyage at sea, captivity, sickness. When such deliverance has happened a sacrifice of thanksgiving or a peace offering would be appropriate.
In time of stress or danger a vow of love, gratitude or loyalty could be made, i.e. if God would only deliver me. Such sacrifices of thanksgiving and peace should include much more than a ritual, although many of them did not. Cf. Psa. 116:1 ff. Then there were those spontaneous sacrifices of overflowing thankfulness. Perhaps these free will offerings were the best form of the several peace offerings. Cf. Psa. 119:108; Heb. 13:15.
Lev. 7:12 The meal or grain offering was to accompany the peace offering. We have noticed before that the grain offering is primarily an expression of thanksgiving, so when the peace offering is brought it seems very appropriate to accompany such with the grain offering. We have discussed earlier the various ways of preparing the unleavened cakes of the grain offering. There were three types here stated: (1) unleavened loaves mingled with oil; (2) unleavened wafers smeared with oil; (3) loaves from a batter of dry flour mixed with olive oil.
Lev. 7:13-14 In the peace-thanksgiving offering we have the following procedure: 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. (Keil & Delitzsch) Here is a remarkable reference to leavened bread being offered. Only in a peace offering could this be possible. Having made peace through the burnt offering the worshipper is expressing his deep appreciation. At the same time he needs to be reminded that whereas he was perfectly forgiven he had not perfected holiness, i.e. he had not escaped all sin simply because he stood before God just as if he had never sinned. Perhaps this leavened loaf was intended to remind the worshipper that he was yet compassed about with many infirmities and was only accepted because of his sacrifice and not because of his goodness. As to the action of heaving and waving: one cake was held in the hand of the priest and elevated above his head as he stood before the altar of burnt offering. As he did this he moved (or waved) it towards the four corners of the compass. Of course this is done with the leavened cakes before the whole assembly. It is actually a method of asking God to accept our leavened lives because of the sacrifice He has provided. This becomes a dramatic way of expressing thankfulness.
Lev. 7:15 Why insist on the eating of the animal on the same day it was offered? There are several possible answers: (1) The meat would decay and be unfit to eat later. This might be true of some meat of some days, but it hardly seems a viable static reason; (2) Others have thought it would prevent acts of covetousness such as storing or hoarding the meat; (3) Still others have seen the opportunity for brotherly love since several would be needed to eat the supply in one day. We like the suggestion of Andrew Bonar that Israel might hereby be taught to offer thanksgiving while the benefit was still fresh and recent. The worshipper could see on the same day that he had brought his sacrifice obvious evidence that God had accepted it. The priests would not be eating it if God had not accepted it.
Lev. 7:16-17 Please notice the distinction here for the three types or purposes of the peace offering: (1) The praise-offering i.e. the offering brought to praise God for deliverance from some difficulty; (2) The vow-offering or brought to keep a vow made in time of danger; (3) Free-will offering i.e. just a spontaneous expression of thankfulness. In the case of the last two the animal can be kept for two days before it is eaten. Not until the third day, whatever remains until the third day is to be burned. Are we reading too much into this ancient action to be reminded that our sacrifice did not see corruption but on the third day He was changed?
Lev. 7:18 How exceedingly careful God is in all His regulations. How perfectly does law and love combine: anyone who has a need or a desire can and should make an offering. But when it is made it must be made according to divine instructions. Eating meat on the third day was not only a mistake, it was a sin! Even in this we can see the fairness of the law. The priest is held more severely responsible than the worshipper. As priests unto God are we to be held less responsible today for our knowledge and fulfillment of His law? Cf. Jas. 3:1 ff.
Lev. 7:19 The definition of uncleanness has been given earlier. The major cause of uncleanness was contact with the body of an animal, bird or reptile which had not been slain according to the law of sacrifice. There were other causes for ceremonial uncleanness. It has been well said that God wanted a clean sacrifice and a clean participant in the sacrifice. To see the specific application of this verse, read Joh. 18:28.
Lev. 7:20-21 To be cut off from his people is the same as excommunication, i.e. removal from the camp of Israel. This means a separation from any participation in the worship services. Of course this would be very serious when applied to priests. We think of the bounds God placed around Sinai and the severe penalty for anyone who would break through. The unclean cannot eat of Gods sacrifice. The source of the uncleanness is not nearly as important as the fact of it. Can we compare willful persistent sin to this uncleanness? We cannot and we will not enjoy the benefits of peace while we continue in sin. We cut ourselves off from the true worship of our Lord by such an attitude.
Psa. 22:27 says, The meek shall eat, and be satisfied. The meek are they who bow to Gods will, and follow His rules. They may freely eat when complying with His rules. (Ibid.)
Lev. 7:22-23 The prohibitions against the use of fat has reference only to the fat used in the sacrifice. We have earlier described in elaborate detail the particular fat portions that belong to the Lord. The other fat parts of the flesh of these animals is not meant. What belongs to the Lord must not be used for our own gain. This was the sin of Ananias and Sapphira. Act. 5:1-11.
Lev. 7:24-25 Even if a beast is found dead in the field, or a torn beast is discovered, the fat can be used for a fire or lard can be rendered from it, but that portion which belongs to God must not be eaten. We like the thought that the fat compares to our inmost desires which must forever and always belong to God. Man must never feast upon them. They are no portion for man. The strength of our desires and feelings is already given away; we cannot spend it on any but God Himself.
Lev. 7:26-27 We have considered the prohibition against the eating of blood in Lev. 3:17. We refer the reader to these pages for further discussion upon this point.
Lev. 7:28-31 Lev. 7:28-29 are a little obscure. A better rendition of them could read: He that comes to present a peace offering as his sacrifice shall do so by bringing the requisite parts. (Ibid.) There is much to learn from these verses. The sacrifices must not be brought or made by proxy. Each man must feel his own need and bring his own offering. In this particular instance the fat portions which belong to the Lord are presented to the priest before the altar. We appreciate the comparison of this part of the offering to the deepest desires of the human heart. These belong to God and are gladly offered to Him. The priests are to receive the breast of the animal for food. It is not burned as is the fat, but it is none-the-less offered to God. The receiving and eating of this portion by the priests gave the worshipper full assurance that his sacrifice was acceptable. We have no doubt about our sacrifice. He has already been accepted. We have peace with God through our Lord Jesus Christ. (Rom. 5:1-2) The breast and shoulder of the animal were given to God for the priest. We remember that the high priest wore the names of the twelve tribes on his heart as they were inscribed upon the stones of the breastplate, and also upon his shoulders on the stones that held the breastplate. The priest carried the responsibility and compassion of God for his people. We have a high priest who shares the same portions in the same offering!
Lev. 7:32-33 There is some question as to whether the Hebrew word is shoulder or thigh. In either case the priest received it on behalf of God for the worshipper. The symbol of strength carries through for either the shoulder or thigh. We wonder if the priest and the worshipper talked together? We cant imagine that they didnt. If the priest knew the meaning of each of his actions he could share it with the worshipper. As an example: the very best portions of the animal were given to the priest, but the real lesson in it was God received through the priest the best part of the animal.
Lev. 7:34 We believe the explanation given by S. H. Kellogg as related to the waving and heaving of the offerings is worth thoughtful reading:
The breast was to be heaved; that is, elevated heavenward. The symbolic meaning of this act can scarcely be missed. By it, the priest acknowledged his dependence upon God for the supply of this sacrificial food, and, again, by this act consecrated it anew to Him as the One that sitteth in the heavens.
But God is not only the One that sitteth in the heavens; He is the God who has condescended also to dwell among men, and especially in the tent of meeting in the midst of Israel. And thus, as by the elevation of the breast heavenward, God, the Giver, was recognized as the One enthroned in heaven, so by the waving of the thigh, which, as the rabbis tell us, was a movement backward and forward, to and from the altar, He was recognized also as Jehovah, who had condescended from heaven to dwell in the midst of His people. Like the heaving, so the waving, then, was an act of acknowledgment and consecration to God; the former, to God, as in heaven, the God of creation; the other, to God, as the God of the altar, the God of redemption. And that this is the true significance of these acts is illustrated by the fact that in the Pentateuch, in the account of the gold and silver brought by the people for the preparation of the tabernacle (Exo. 35:22), the same word is used to describe the presentation of these offerings which is here used of the wave-offering.
And so in the peace-offering the principle is amply illustrated upon which the priests received their dues. The worshippers bring their offerings, and present them, not to the priest, but through him to God; who, then, having used such parts as He will in the service of the sanctuary, gives again such parts of them as He pleases to the priests.
FACT QUESTIONS 7:1134
172.
In what area is the application of the peace offering enlarged?
173.
Psa. 107:1-43 itemizes incidents out of which a peace offering could be given. Name three of them.
174.
How does a vow relate to the peace offering?
175.
What is meant by a free will peace offering?
176.
Show how the grain offering was naturally related to the peace offering.
177.
What was the meaning of the leavened loaf in the peace offering?
178.
Explain the action and purpose in heaving and waving the leavened and unleavened cakes.
179.
Why eat the animal the same day it was slain?
180.
There is a circumstance in which the animal can be kept for two days before it is eaten. What was it?
181.
Eating meat on the third day after it was killed was more than a mistake. Discuss.
182.
How could a person know if an animal was clean or unclean?
183.
What is meant by the expression cut off as here used?
184.
How can we become unclean today? Discuss.
185.
Was all fat eliminated from the diet of the Jews?
186.
To what shall we compare the fat portion that belongs to God? i.e., how does it relate to us?
187.
Why not send someone else in our place with our sacrifice? i.e. can we sacrifice by proxy?
188.
How did the worshipper know his sacrifice was accepted?
189.
What portions were given to the priest? What comparison is possible here?
190.
Explain the significance of heaving and waving the sacrifice.
Fuente: College Press Bible Study Textbook Series
(11) And this is the law of the sacrifice of peace offerings.That is, the rites to be observed in connection with this sacrifice. As in the case of the sin offering (Lev. 4:24-31 with Lev. 6:24-30) and the trespass offering (Lev. 5:1-13 with Lev. 7:1-10), so here (Lev. 7:11-21), we have more specific and fuller directions given to the priests with regard to the peace offerings, about which orders had previously been given to the people (Lev. 3:1-15).
Which he shall offer.That is, he who feels it his duty to offer it to the Lord. This common Hebrew idiom of using a verb with he in it without an antecedent is better expressed in English by the impersonal, which one shall offer, or by the passive, which shall be offered. (See Lev. 7:20-29.) Three classes of peace offerings are specified(1) an acknowledgment of mercies received, (2) as a vow offering, (3) as a freewill offering.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
LAWS OF THE PEACE OFFERING, Lev 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.
Lev 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.
Fuente: Whedon’s Commentary on the Old and New Testaments
The Law of the Sacrifice of the Peace Offerings ( Lev 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.
Lev 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.
Lev 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 (Lev 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 (Lev 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 offered by fire.
Lev 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 (Lev 7:32-34; Exo 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.
Lev 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.
Lev 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.’
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.
Lev 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 (Lev 19:7; Isa 65:4; Eze 4:14). The root probably signifies impurity.
Further Pointers.
Lev 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.
Lev 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 (Lev 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.
Lev 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.
Fuente: Commentary Series on the Bible by Peter Pett
Of Peace-offerings.
v. 11. And this is the law of sacrifice of peace-offerings which he shall offer unto the Lord. v. 12. If he offer it for a thanksgiving, v. 13. Besides the cakes, v. 14. And of it, v. 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. v. 16. But if the sacrifice of his offering be a vow or a voluntary offering, v. 17. but the remainder of the flesh of the sacrifice on the third day shall be burned with fire, v. 18. And if any of the flesh of the sacrifice of his peace-offerings be eaten at all on the third day, v. 19. And the flesh that toucheth any unclean thing shall not be eaten, v. 20. But the soul that eateth of the flesh of the sacrifice of peace-offerings that pertain unto the Lord, v. 21. Moreover, the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing,
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 126
THE PEACE-OFFERING
Lev 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: Lev 3:1; Lev 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 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: Lev 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: 034.]. 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: Exo 29:28.] ; at the expiration of the Nazarites vow [Note: Num 6:14.] ; at the dedication of the tabernacle and temple [Note: Num 7:17; 1Ki 8:63.] ; and at the feast of firstfruits [Note: Lev 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 Gods 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: Psa 107:22.].]
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 Gods 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 Gods 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: Jdg 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: Jon 1:16.]. And to the particular vows made on that occasion, Jonah had respect in the thanksgiving he offered after his deliverance [Note: Jon 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: 518.].]
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 my mouth [Note: Psa 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: Heb 3:13-15; Psa 119:60; 2Co 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 Lords 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: 2Co 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: Lev 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: Pro 15:8; Psa 147:11.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Lev 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 Psa 116:14 . “I will pay,” or, I will perfect. Fitly; for a vow, till paid, is an imperfect thing.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the law: i.e. specific and fuller directions given to the priests, additional to those given to the People in Lev 3:1-15. So in the law of the sin offering (Lev 6:24-30, compare with Lev 4:24-31); the law of the trespass offering (Lev 7:1-10, compare with Lev 5:1-13). It will be noted from the Structure (on p. 134) that the peace offering comes before the sin offerings; but here, in “the LAW” of the offerings, the peace offerings comes last. This is because it has to do with the communion of the offerer; and this follows at the end of all, to show that this communion is based on, and must flow from, a full knowledge of all that which the types foreshow. Not until we have done with our sins and ourselves can we delight in Christ. See note on Lev 6:8. Compare Col 1:12-14.
he = one.
Fuente: Companion Bible Notes, Appendices and Graphics
Law of the Peace-Offering
Lev 7:11-21
Here begins the law of the peace-offerings, containing additional directions to those given in Lev 3:1-17. They are classified as (1) thank-offerings, (2) vow-offerings and (3) voluntary-offerings. When the soul is full of gratitude, as was Hannah when Samuel was granted her in answer to prayer, what is more natural than that it should render some tangible recognition to Him, from whom cometh every good and perfect gift!
We are ready enough to cry to God in times of great sorrow, but are too forgetful of His benefits when the cloud passes and the sun shines again. In Israel the recognition took the form of a feast, in which the divine fire and the suppliant seem to feed together. The careful prohibition of the flesh remaining over was probably to teach that fresh mercies call for new songs. It had the further result of enforcing a liberal distribution of food among the poor. See also the connection of this thought with Psa 16:10.
Fuente: F.B. Meyer’s Through the Bible Commentary
peace-offerings
In the “law of the offerings,” the peace-offering is taken out of its place as third of the sweet savour offerings, and placed alone, and after all the non-sweet savour offerings. The explanation is as simple as the fact is beautiful. In revealing the offerings Jehovah works from Himself out to the sinner. (See Scofield “Exo 25:10”). The whole burnt-offering comes first as meeting what is due to the divine affections, and the trespass-offering last as meeting the simplest aspect of sin– its injuriousness. But the sinner begins of necessity with that which lies nearest to a newly awakened conscience–a sense, namely, that because of sin he is at enmity with God. His first need, therefore, is peace with God. And that is precisely the Gospel order. Christ’s first message is, “Peace” Joh 20:19 afterward He shows them His hands and His side. It is the order as 2Co 5:18-21 first “the word of reconciliation,” Lev 7:19, then the trespass- and sin-offering, Lev 7:21. Experience thus reverses the order of revelation.
Fuente: Scofield Reference Bible Notes
Lev 3:1-17, Lev 22:18-21, Eze 45:15
Reciprocal: Exo 18:12 – Aaron Exo 24:5 – peace offerings Exo 29:28 – sacrifice Lev 7:37 – sacrifice Lev 9:18 – a sacrifice Lev 17:5 – and offer them Lev 19:6 – General Lev 22:21 – peace Lev 23:19 – two lambs Num 5:29 – the law Num 7:23 – General Num 15:8 – peace Num 29:39 – beside your vows Deu 27:7 – peace offerings 1Ki 3:15 – peace offerings Psa 22:26 – The meek 1Co 10:18 – are
Fuente: The Treasury of Scripture Knowledge
Lev 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, Lev 7:12. Such sacrifices were accompanied with feasting, and sometimes with high demonstrations of joy, 1Sa 11:15; 1Ki 8:6. Of these the psalmist speaks, when he says, Let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing, Psa 107:22. The second was a 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, Lev 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, Lev 22:23.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Lev 7:11-21. The Peace Offerings.These are of two kinds, thanksgiving and vow or free-will offerings. The former is specially connected with the bread or meal, in its character of a banquet (cf. Lev 3:1 ff.). But the relative portions of priest and offerer are here more closely defined. One cake is to be lifted up from the rest, as a heave-offering (Num 5:9*), the due of the officiating priest. The second class of peace offerings is holier, and greater precautions are needed against the flesh going bad. The meal is to begin on the day of offering; and no part is to be kept more than one clear day. There may be a reminiscence of the early limitation of the duration of a festival to two days. (For another suggestion, see RS2, p. 387.) Special care is needed to avoid the touch or presence of any uncleanness in connexion with this sacrifice. The caution was doubtless necessitated by the licence of the older sacrifices, where the circumstances of the feasts might easily be and actually were (cf. Amo 2:7 f.) conducive to much worse things than ritual uncleanness. Hence the sternness of the tone here.
Fuente: Peake’s Commentary on the Bible
The law of the peace (fellowship) offering for the priests 7:11-36
This is the only offering that ordinary Israelites could eat, but the priests also ate a part. This pericope clarifies who could eat what and when. For many Israelites eating the peace offering was probably the main, and perhaps the only, time they ate meat. Consequently this pericope also contains general regulations governing the consumption of meat (Lev 7:22-27).
"The thanksgiving . . . gift [Lev 7:12] represented the donor’s acknowledgement of God’s mercies to him, while the votive . . . [Lev 7:16] comprised an offering in fulfillment of a vow. The freewill . . . offering [Lev 7:16] consisted of an act of homage and obedience to the Lord where no vow had been made, and with the other categories of well-being sacrifices lent substance to the conviction in Israel that God valued a tangible response to His blessings more than a mere verbal profession of gratitude, which might or might not be sincere." [Note: Harrison, p. 79.]
One writer summarized the lessons of Lev 7:11-21 as follows.
"I. Believers are to celebrate their peace with God (Lev 7:11).
II. Those at peace with God should express material and public gratitude for divine assistance (Lev 7:12-15).
A. Gratitude demands a generous material response (Lev 7:12-13).
B. Gratitude must be directed to God (Lev 7:14).
C. Gratitude needs to be expressed in a group (Lev 7:15).
III. Those at peace with God may obligate themselves to undertake acts of tribute to God (Lev 7:16 a).
IV. Those at peace with God want to perform free acts of homage in appreciation to God (Lev 7:16-18).
V. Maintaining peace with God is to be taken very seriously (Lev 7:19-21)." [Note: Brian Rosner, "The Ritual of the Peace Offering: Leviticus 7:11-21," Exegesis and Exposition 2:1 (Summer 1987):85-90.]
"Celebration of being at peace with God requires the generosity and purity of those who share the common meal." [Note: Ross, p. 184.]
The seriousness of eating while unclean is clear from the penalty imposed (Lev 7:20-21), which was direct divine judgment, usually death. [Note: Wenham, The Book . . ., p. 125. See my note on Genesis 17:4.] The phrase "cut off from his people" sometimes refers to death and other times refers to excommunication or the termination of one’s line, depending on the context. [Note: Harris, p. 558; J. E. Hartley, Leviticus, p. 100; and Jacob Milgrom, Leviticus 1-16, pp. 457-60.] God also prescribed this penalty for anyone who ate the fat (God’s portion, Lev 7:25) or meat from which the blood had not been drained (Lev 7:27; 1Sa 14:33). The "fat" apparently refers to the best portions of the healthiest animals, not just to what we consider the actual fat (cf. Gen 4:4). [Note: Ross, p. 186.] Blood represented life that was the medium of atonement for humankind and as such is inappropriate for human consumption (cf. Lev 17:10-14; Gen 9:4; Act 15:29). God claimed the lives and best of His people. There may have been a hygienic reason for God prohibiting the eating of animal fat too.
"Animal fats eaten consistently in significant amounts over a lengthy period of time can raise the cholesterol level already present in the blood and, especially in conjunction with hypertension, can result in such conditions as arteriosclerosis and atherosclerosis, both of which cause circulatory accidents. Had the eating of animal fat and suet [the hard, white fat on the kidneys and loins of cattle, sheep, and other animals] been permitted, such an imbalance of cholesterol might well have been precipitated among the Hebrews, since they were already ingesting such saturated fats as butter (i.e. curds) and cheese. But by restricting the intake of potentially damaging fats, the circulatory system would be enabled to maintain a reasonable blood-cholesterol level, and allow the factor known as high-density lipoprotein to protect the arteries and the heart against disease. Some modern cancer researchers also maintain that a diet high in saturated fats can lead to mammary gland and colon cancer in those who are constitutionally (i.e. genetically) predisposed." [Note: Harrison, p. 58.]
Jesus Christ terminated the Mosaic Law, including its dietary restrictions, by declaring all foods clean (Mar 7:19). He meant that from then on diet would have nothing to do with one’s relationship with God, as it did under the Law. He did not mean that the potentially harmful results of eating certain foods would cease. As Christians, our relationship with God is unaffected by the foods we choose to eat. However, God’s dietary guidelines for the Israelites help us identify foods that it may be wise to avoid for physical reasons. Some of the dietary restrictions of the Mosaic Law expressed God’s concern for His people’s physical welfare as well as for their spiritual welfare.
The wave offering (Lev 7:30-34) describes one way in which the priest and the offerer presented the offerings of consecration.
". . . 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: Keil and Delitzsch, 2:328.]
"According to traditional Jewish exegesis ’contribution’ (or heaving) was effected by a vertical, up-and-down action, whereas ’dedication’ (waving) was done with a sideways action." [Note: Wenham, The Book . . ., p. 126.]
"In our obligations to give our best to God, we must recognize that a portion of our giving belongs to those who minister." [Note: Ross, p. 193.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
THANK OFFERINGS, VOWS, AND FREEWILL OFFERINGS
Lev 7:11-21
“And this is the law of the sacrifice of peace offerings which one shall offer unto the Lord. 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 soaked. With cakes of leavened bread he shall offer his oblation with the sacrifice of his peace offerings for thanksgiving. And of it he shall offer one out of each oblation for a heave offering unto the Lord; it shall be the priests that sprinkleth the blood of the peace offerings. 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. 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 the sacrifice of his peace offerings be eaten 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 eateth of it shall bear his iniquity. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, everyone that is clean shall eat thereof: but the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, that soul shall be cut off from his people. And when anyone 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, that soul shall be cut off from his people.”
According to this supplemental section on the law of the peace offerings, these were of three kinds; namely, “sacrifices of thanksgiving,” “vows,” and “freewill offerings.” The first were offered in token of gratitude for mercies received; as in Psa 116:16-17, where we read: “Thou hast loosed my bonds; I will offer to Thee the sacrifice of thanksgiving.” The second, like these, were offered also in grateful return for prayer answered and mercy received, but with the difference that they were promised before, upon the condition of the prayer for mercy being granted. Lastly, the freewill offerings were those which had no special occasion, but were merely the spontaneous expression of the love of the offerer to God, and his desire to live in friendship and fellowship with Him. It is apparently these freewill offerings that we are to recognise in the many instances recorded where the peace offering was presented in connection with supplication for special help and favour from God; as e.g., when {Jdg 20:26} Israel supplicated mercy from God after their disastrous defeat in the civil war with the tribe of Benjamin; and when David entreated the Lord {2Sa 24:25} for the staying of the plague in Israel.
With not only the thank offering, but all peace offerings, as is clear from Num 15:2-4, a full meal offering, consisting of three kinds of unleavened cakes, was to be offered, of each of which, one was to be presented as a heave offering, with the heave shoulder of the sacrifice, to the Lord. {Lev 7:12} For the sacrificial feast, in which the offerer, his family, and friends were to partake, he was also to bring cakes of leavened bread, which, however, though eaten before God by the offerer, might not be presented unto God for a heave offering, nor come upon the altar (Lev 7:13).
From what we have already seen, the spiritual meaning of this will be clear. Thus in symbol the Israelite offered unto God, with his life, the fruit of the labour of his hands, in gratitude to Him, and expressed his happy consciousness of friendship and fellowship with God through atonement, by feasting before Him. The leavened bread is offered simply, as Bahr suggests, as the usual accompaniment to a feast; though regard is still had to the fact, never once forgotten in Holy Scripture, that leaven is nevertheless an element and symbol of corruption; so that however the reconciled Israelite may eat his leavened bread before God, yet it cannot be allowed to come upon the altar of the Most Holy One.
Two slight differences appear in the ritual for the different kinds of peace offerings. First, in the case of the freewill offering, a single exception is allowed to the general rule that the victim must be without blemish, in the permission to offer what, otherwise perfect, might have “anything superfluous or lacking” in its parts; {Lev 22:23} a circumstance which could not affect its fitness as the symbol of spiritual food. For a vow (and, we may infer, for a thank offering also) such a be victim, however, could not offered; evidently because it would seem peculiarly unsuitable, where the object of the offering was to make in some sense a return for the always perfect and most gracious gifts of God, that anything else than the absolutely perfect should be offered. In the case of the thank offering, again, an exception is made to the general regulation permitting the eating of the offering on the first and second days, requiring that all be eaten on the day that it is presented, or else be burnt with fire. {Lev 7:15} We need seek for no spiritual meaning in this. A sufficient reason for this special restriction in this case is probably to be found in the consideration that as this was the most common variety of the offering, there was the most danger that the flesh, by some oversight, might be kept too long. The flesh of the victim offered to God, the type of the Victim of Calvary, must on no account be allowed to see corruption; and to this end every needed precaution must be taken, that by no chance it shall remain unconsumed on the third day.
It 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. For it was ordered, {Lev 7:19-21} as regards every possible occasion of uncleanness, thus: “The flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. As for the flesh, everyone that is clean shall eat thereof; but the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, that soul shall be cut off from his people. And when anyone 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, that soul shall be cut off from his people.”
In such cases, he must first go and purify himself, as provided in the law; and then, and then only, presume to come to eat before the Lord. And so Israel was ever impressively reminded that he who would have fellowship with God, and eat in happy fellowship with Him at His table, must keep himself pure. So by the spirit of these commands are we no less warned that we take not encouragement from Gods grace, in providing for us the flesh of the Lamb as our food, to be careless in walk and life. If we will use Christ as our peace offering, we must keep ourselves “unspotted from the world”; must hate “even the garment spotted by the flesh,” remembering ever that it is written in the New Testament, {1Pe 1:15-16} with direct reference to the typical law of Leviticus: “As He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy.”