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1And this is the law of the trespass offering: it is most holy.
2In the place where they kill the burnt offering shall they kill the trespass offering; and the blood thereof shall he sprinkle upon the altar round about.
3And he shall offer of it all the fat thereof: the fat tail, and the fat that covereth the innards,
4and the two kidneys, and the fat that is on them, which is by the loins, and the caul upon the liver, with the kidneys, shall he take away;
5and the priest shall burn them upon the altar for an offering made by fire unto Jehovah: it is a trespass offering.
6Every male among the priests shall eat thereof: it shall be eaten in a holy place: it is most holy.
7As is the sin offering, so is the trespass offering; there is one law for them: the priest that maketh atonement therewith, he shall have it.
8And the priest that offereth any man’s burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered.
9And every meal offering that is baked in the oven, and all that is dressed in the frying pan, and on the baking pan, shall be the priest’s that offereth it.
10And every meal offering, mingled with oil, or dry, shall all the sons of Aaron have, one as well as another.
11And this is the law of the sacrifice of peace offerings, which one shall offer unto Jehovah.
12If 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.
13With cakes of leavened bread he shall offer his oblation with the sacrifice of his peace offerings for thanksgiving.
14And of it he shall offer one out of each oblation for a heave offering unto Jehovah; it shall be the priest’s that sprinkleth the blood of the peace offerings.
15And 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.
16But 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:
17but that which remaineth of the flesh of the sacrifice on the third day shall be burnt with fire.
18And 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.
19And 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:
20but 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.
21And 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, which pertain unto Jehovah, that soul shall be cut off from his people.
22And Jehovah spake unto Moses, saying,
23Speak unto the children of Israel, saying, Ye shall eat no fat, of ox, or sheep, or goat.
24And 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.
25For 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.
26And ye shall eat no manner of blood, whether it be of bird or of beast, in any of your dwellings.
27Whosoever it be that eateth any blood, that soul shall be cut off from his people.
28And Jehovah spake unto Moses, saying,
29Speak 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:
30his 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.
31And the priest shall burn the fat upon the altar; but the breast shall be Aaron’s and his sons’.
32And the right thigh shall ye give unto the priest for a heave offering out of the sacrifices of your peace offerings.
33He among the sons of Aaron that offereth the blood of the peace offerings, and the fat, shall have the right thigh for a portion.
34For 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 forever from the children of Israel.
35This is the anointing portion of Aaron, and the anointing portion of his sons, out of the offerings of Jehovah made by fire, in the day when he presented them to minister unto Jehovah in the priest’s office;
36which Jehovah commanded to be given them of the children of Israel, in the day that he anointed them. It is their portion forever throughout their generations.
37This is the law of the burnt offering, of the meal offering, and of the sin offering, and of the trespass offering, and of the consecration, and of the sacrifice of peace offerings;
38which Jehovah commanded Moses in mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto Jehovah, in the wilderness of Sinai.
(Exodus) Exodus 29:26-27
By J. Vernon McGee3.2K04:03EXO 29:38LEV 7:31ROM 3:20HEB 9:26In this sermon, the preacher emphasizes the need for a continual reminder of the people's sin and the shedding of blood for atonement. The blood of animals like bulls, goats, and lambs was not sufficient to take away sin, but Jesus' sacrifice was adequate. The preacher also discusses the concept of sin and trespass, explaining that ignorance of the law does not excuse one from sinning. The main focus of the sermon is on the daily burnt offering, which was to be offered every morning and evening as a reminder of the people's need for atonement.
(Through the Bible) Leviticus 1-10
By Chuck Smith2.4K1:20:38GEN 3:8LEV 1:3LEV 5:15LEV 6:1LEV 7:11LEV 8:1DEU 16:17In this sermon, the speaker discusses the meal offering as a form of worship to God. The meal offering consists of fine flour mixed with oil and frankincense, symbolizing the work of man's hands. The speaker emphasizes that worshiping God should be done according to His prescribed ways, and not based on personal preferences. The importance of total consecration to God is highlighted, urging believers to present themselves wholly and completely to Him.
(Pure Testimony) a Witness for God on Earth
By Zac Poonen2.1K58:55PurityGEN 12:3EXO 3:2LEV 6:20LEV 7:6MAT 5:19HEB 6:1In this sermon, the speaker emphasizes the importance of being a witness for God in our personal lives and within our families. He uses the example of Job, who was described as an upright man who feared God. Job's dedication to his family is highlighted, as he would gather his grown-up sons and daughters for feasts and offer sacrifices on their behalf. The speaker urges listeners to take sin seriously and to be a part of the pure witness for God, even if others around them are hypocritical. He also emphasizes the importance of obeying God's commandments, even in seemingly small matters, and not allowing culture or traditions to influence our obedience to God's word.
The Power of the Blood
By Erlo Stegen1.2K1:24:47Blood Of ChristGEN 3:21GEN 9:4LEV 7:11MAT 6:33JHN 1:1HEB 4:12HEB 11:26In this sermon, the preacher emphasizes the dangers of falling into sin and the consequences of choosing worldly pleasures over the reproach of Christ. He uses the example of Moses, who esteemed the reproach of Christ greater than the treasures in Egypt, as a model for believers. The preacher also shares a personal anecdote about offering a woman a ride in a plane to illustrate the joy and freedom of flying compared to the hardships of walking. He warns against the temporary pleasure of sin and highlights the eternal consequences of choosing sin over righteousness. The sermon concludes with a plea to young people to choose a good life and not end up on the streets.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
The law of the trespass-offering, and the priest's portion in it, Lev 7:1-7. As also in the sin-offerings and meat-offerings, Lev 7:8-10. The law of the sacrifice of peace-offering, Lev 7:11, whether it was a thanksgiving - offering, Lev 7:12-15; or a Vow or voluntary offering, Lev 7:16-18. Concerning the flesh that touched any unclean thing, Lev 7:19, Lev 7:20, and the person who touched any thing unclean, Lev 7:21. Laws concerning eating of fat, Lev 7:22-25, and concerning eating of blood, Lev 7:26, Lev 7:27. Farther ordinances concerning the peace-offerings and the priest's portion in them, Lev 7:28-36. Conclusion of the laws and ordinances relative to burnt-offerings, meat-offerings, sin-offerings, and peace-offerings, delivered in this and the preceding chapters, Lev 7:37, Lev 7:38.
Verse 1
Trespass-offering - See end of the chapter at Lev 7:38 (note).
Verse 2
In the place where they kill the burnt-offering - viz., on the north side of the altar, Lev 1:11.
Verse 3
The rump - See Clarke's note on Lev 3:9, where the principal subjects in this chapter are explained, being nearly the same in both.
Verse 4
The fat that is on them - Chiefly the fat that was found in a detached state, not mixed with the muscles; such as the omentum or caul, the fat of the mesentery, the fat about the kidneys, etc. See Clarke's note on Lev 3:9, etc.
Verse 8
The priest shall have to himself the skin - Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see Lev 4:11. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams. Of this we have a proof in Virgil, Aen. lib. vii., ver. 86-95. " - huc dona sacerdos Cum tulit, et caesarum ovium sub nocte silenti Pellibus incubuit stratis, somnosque petivit; Multa modus simulncra videt volitantia miris, Et varias audit voces, fruiturque deorum Colloquio, atque imis Acheronta affatur Avernis. Hic et tum pater ipse petens responsa Latinus Centum lanigeras mactabat rite bidentes, Atque harum effultus tergo stratisque jacebat Velleribus. Subita ex alto vox reddita luco est." First, on the fleeces of the slaughter'd sheep By night the sacred priest dissolves in sleep, When in a train, before his slumbering eye, Thin airy forms and wondrous visions fly. He calls the powers who guard the infernal floods, And talks, inspired, familiar with the gods. To this dread oracle the prince withdrew, And first a hundred sheep the monarch slew; Then on their fleeces lay; and from the wood He heard, distinct, these accents of the god. - Pitt. The same superstition, practiced precisely in the same way and for the same purposes, prevail to the present day in the Highlands of Scotland, as the reader may see from the following note of Sir Walter Scott, in his Lady of the Lake: - "The Highlanders of Scotland, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the togharm. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a water-fall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate recesses. One way of consulting this oracle was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their number, and wrapt him in a big cow's hide, which they folded about him; his whole body was covered with it except his head, and so left in this posture all night, until his invisible friends relieved him by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at day-break; and then he communicated his news to them, which often proved fatal to those concerned in such unwarrantable inquiries. "Mr. Alexander Cooper, present minister of North Virt, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide above mentioned, during which time he felt and heard such terrible things that he could not express them: the impression made on him was such as could never go off; and he said, for a thousand worlds he would never again be concerned in the like performance, for it had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse, and seemed to be very penitent under a just sense of so great a crime: he declared this about five years since, and is still living in the Isle of Lewis for any thing I know." - Description of the Western Isles, p. 110. See also Pennant's Scottish Tour, vol. ii., p. 301; and Sir W. Scott's Lady of the Lake.
Verse 9
Baken in the oven - See Clarke's note on Lev 2:5, etc.
Verse 12
If he offer it for a thanksgiving - See the notes at the end of this chapter at Lev 7:38 (note).
Verse 15
He shall not leave any of it until the morning - Because in such a hot country it was apt to putrefy, and as it was considered to be holy, it would have been very improper to expose that to putrefaction which had been consecrated to the Divine Being. Mr. Harmer supposes that the law here refers rather to the custom of drying flesh which had been devoted to religious purposes, which is practiced among the Mohammedans to the present time. This, he thinks, might have given rise to the prohibition, as the sacred flesh thus preserved might have been abused to superstitious purposes. Therefore God says, Lev 7:18, "If any of the flesh of the sacrifice - be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it is an abomination, and the soul that eateth of it shall bear his iniquity." That is, on Mr. Harmer's hypothesis, This sacred flesh shall avail nothing to him that eats it after the first or second day on which it is offered; however consecrated before, it shall not be considered sacred after that time. See Harmer's Obs., vol. i., p. 394, edit. 1808.
Verse 20
Having his uncleanness upon him - Having touched any unclean thing by which he became legally defiled, and had not washed his clothes, and bathed his flesh.
Verse 21
The uncleanness of man - Any ulcer, sore, or leprosy; or any sort of cutaneous disorder, either loathsome or infectious.
Verse 23
Fat, of ox, or of sheep, or of goat - Any other fat they might eat, but the fat of these was sacred, because they were the only animals which were offered in sacrifice, though many others ranked among the clean animals as well as these. But it is likely that this prohibition is to be understood of these animals when offered in sacrifice, and then only in reference to the inward fat, as mentioned on Lev 7:4. Of the fat in any other circumstances it cannot be intended, as it was one of the especial blessings which God gave to the people. Butter of kine, and milk of sheep, with Fat of Lambs, and Rams of the breed of Bashan, and Goats, were the provision that he gave to his followers. See Deu 32:12-14.
Verse 27
Whatsoever soul - that eateth any manner of blood - See Clarke's note on Gen 9:4. Shall be cut off - excommunicated from the people of God, and so deprived of any part in their inheritance, and in their blessings. See Clarke's note on Gen 17:14.
Verse 29
Shall bring his oblation - Meaning those things which were given out of the peace-offerings to the Lord and to the priest - Ainsworth.
Verse 30
Wave-offering - See Clarke on Exo 29:27 (note).
Verse 32
The right shoulder - See Clarke on Exo 29:27 (note).
Verse 36
In the day that he anointed them - See Clarke's note on Exo 40:15.
Verse 38
In the wilderness of Sinai - These laws were probably given to Moses while he was on the mount with God; the time was quite sufficient, as he was there with God not less than fourscore days in all; forty days at the giving, and forty days at the renewing of the law. As in the course of this book the different kinds of sacrifices commanded to be offered are repeatedly occurring, I think it best, once for all, to give a general account of them, and a definition of the original terms, as well as of all others relative to this subject which are used in the Old Testament, and the reference in which they all stood to the great sacrifice offered by Christ. 1. אשם Asham, Trespass-offering, from אשם asham, to be guilty, or liable to punishment; for in this sacrifice the guilt was considered as being transferred to the animal offered up to God, and the offerer redeemed from the penalty of his sin, Lev 7:37. Christ is said to have made his soul an offering for sin, (אשם), Isa 53:10. 2. אשה Ishsheh, Fire-offering, probably from אשש ashash, to be grieved, angered, inflamed; either pointing out the distressing nature of sin, or its property of incensing Divine justice against the offender, who, in consequence, deserving burning for his offense, made use of this sacrifice to be freed from the punishment due to his transgression. It occurs Exo 29:18, and in many places of this book. 3. הבהבים Habhabim, Iterated Or Repeated offerings, from יהב yahab, to supply. The word occurs only in Hos 8:13, and probably means no more than the continual repetition of the accustomed offerings, or continuation of each part of the sacred service. 4. זבח Zebach, A Sacrifice, (in Chaldee, דבח debach, the ז zain being changed into ד daleth), a creature slain in sacrifice, from זבח zabach, to slay; hence the altar on which such sacrifices were offered was termed מזבח mizbeach, the place of sacrifice. See Clarke's note on Gen 8:20. Zebach is a common name for sacrifices in general. 5. חג Chag, a festival, especially such as had a periodical return, from חגג chagag, to celebrate a festival, to dance round and round in circles. See Exo 5:1; Exo 12:24. The circular dance was probably intended to point out the revolution of the heavenly bodies, and the exact return of the different seasons. See Parkhurst. 6. חטאת Chattath and חטאה Chattaah, Sin-offering, from חטא chata, to miss the mark; it also signifies sin in general, and is a very apt term to express its nature by. A sinner is continually aiming at and seeking happiness; but as he does not seek it in God, hence the Scripture represents him as missing his aim, or missing the mark. This is precisely the meaning of the Greek word ἁμαρτια, translated sin and sin-offering in our version; and this is the term by which the Hebrew word is translated both by the Septuagint and the inspired writers of the New Testament. The sin-offering was at once an acknowledgment of guilt, in having forsaken the fountain of living waters, and hewed out cisterns that could hold none; and also of the firm purpose of the offerer to return to God, the true and pure fountain of blessedness. This word often occurs. See Clarke's note on Gen 4:7. See Clarke's note on Gen 13:13. 7. כפר Copher, the Expiation or Atonement, from כפר caphar, to cover, to smear over, or obliterate, or annul a contract. Used often to signify the atonement or expiation made for the pardon or cancelling of iniquity. See Clarke's note on Exo 25:17. 8. מועד Moed, an Appointed annual festival, from יעד yaad, to appoint or constitute, signifying such feasts as were instituted in commemoration of some great event or deliverance, such as the deliverance from Egypt. See Exo 13:10, and thus differing from the chag mentioned above. See Clarke's note on Gen 1:14. 9. מלאים Milluim, Consecrations or consecration-offerings, from מלא mala, to fill; those offerings made in consecrations, of which the priests partook, or, in the Hebrew phrase, had their hands filled, or which had filled the hands of them that offered them. See Clarke's note on Exo 29:19; and see Ch2 13:9. 10. מנחה Minchah, Meat-offering, from נח nach, to rest, settle after toil. It generally consisted of things without life, such as green ears of corn, full ears of corn, flour, oil, and frankincense; (see on Lev 2:1 (note), etc.); and may be considered as having its name from that rest from labor and toil which a man had when the fruits of the autumn were brought in, or when, in consequence of obtaining any rest, ease, etc., a significant offering or sacrifice was made to God. It often occurs. See Clarke's note on Gen 4:3. The jealousy-offering (Num 5:15) was a simple minchah, consisting of barley-meal only. 11. מסך Mesech and ממסך Mimsach, a Mixture-offering, or Mixed Libation, called a Drink-offering, Isa 55:11, from מסך masach, to mingle; it seems in general to mean old wine mixed with the less, which made it extremely intoxicating. This offering does not appear to have had any place in the worship of the true God; but from Isa 65:11, and Pro 23:30, it seems to have been used for idolatrous purposes, such as the Bacchanalia among the Greeks and Romans, "when all got drunk in honor of the god." 12. משאת Masseeth, an Oblation, things carried to the temple to be presented to God, from נשא nasa, to bear or carry, to bear sin; typically, Exo 28:38; Lev 10:17; Lev 16:21; really, Isa 53:4, Isa 53:12. The sufferings and death of Christ were the true masseeth or vicarious bearing of the sins of mankind, as the passage in Isaiah above referred to sufficiently proves. See this alluded to by the Evangelist John, Joh 1:29 (note); and see the root in Parkhurst. 13. נדבה Nedabah, Free-Will, or voluntary offering; from נדב nadab, to be free, liberal, princely. An offering not commanded, but given as a particular proof of extraordinary gratitude to God for especial mercies, or on account of some vow or engagement voluntarily taken, Lev 7:16. 14. נסך Nesech, Libation, Or Drink-offering, from נסך nasach, to diffuse or pour out. Water or wine poured out at the conclusion or confirmation of a treaty or covenant. To this kind of offering there is frequent allusion and reference in the New Testament, as it typified the blood of Christ poured out for the sin of the world; and to this our Lord himself alludes in the institution of the holy eucharist. The whole Gospel economy is represented as a covenant or treaty between God and man, Jesus Christ being not only the mediator, but the covenant sacrifice, whose blood was poured out for the ratification and confirmation of this covenant or agreement between God and man. 15. עלה and עולה Olah, Burnt-offering, from עלה alah, to ascend, because this offering, as being wholly consumed, ascended as it were to God in smoke and vapor. It was a very expressive type of the sacrifice of Christ, as nothing less than his complete and full sacrifice could make atonement for the sin of the world. In most other offerings the priest, and often the offerer, had a share, but in the whole burnt-offering all was given to God. 16. קטרת Ketoreth, Incense Or Perfume-offering, from קטר katar, to burn, i. e., the frankincense, and other aromatics used as a perfume in different parts of the Divine service. To this St. Paul compares the agreeableness of the sacrifice of Christ to God, Eph 5:2 : Christ hath given himself for us, an offering - to God for a Sweet-Smelling savor. From Rev 5:8 we learn that it was intended also to represent the prayers of the saints, which, offered up on the altar, Christ Jesus, that sanctifies every gift, are highly pleasing in the sight of God. 17. קרבן Korban, the Gift-offering, from קרב karab to draw nigh or approach. See this explained on Lev 1:2 (note). Korban was a general name for any kind of offering, because through these it was supposed a man had access to his Maker. 18. שלמים Shelamim, Peace-offering, from שלם shalam, to complete, make whole; for by these offerings that which was lacking was considered as being now made up, and that which was broken, viz., the covenant of God, by his creatures' transgression, was supposed to be made whole; so that after such an offering, the sincere and conscientious mind had a right to consider that the breach was made up between God and it, and that it might lay confident hold on this covenant of peace. To this the apostle evidently alludes, Eph 2:14-19 : He is our peace, (i. e. our shalam or peace-offering), who has made both one, and broken down the middle wall; having abolished in his flesh the enmity, etc. See the whole passage, and see Clarke's note on Gen 14:18. 19. תודה Todah, Thank-offering, from ידה yadah, to confess; offerings made to God with public confession of his power, goodness, mercy, etc. 20. תנופה Tenuphah, Wave-offering, from נף naph, to stretch out; an offering of the first-fruits stretched out before God, in acknowledgment of his providential goodness. This offering was moved from the right hand to the left. See Clarke's note on Exo 29:27. 21. תרומה Terumah, Heave-offering, from רם ram, to lift up, because the offering was lifted up towards heaven, as the wave - offering, in token of the kindness of God in granting rain and fruitful seasons, and filling the heart with food and gladness. As the wave-offering was moved from right to left, so the heave-offering was moved up and down; and in both cases this was done several times. These offerings had a blessed tendency to keep alive in the breasts of the people a due sense of their dependence on the Divine providence and bounty, and of their obligation to God for his continual and liberal supply of all their wants. See Clarke's note on Exo 29:27. In the above collection are comprised, as far as I can recollect, an explanation of all the terms used in the Hebrew Scriptures which signify sacrifice, oblation, atonement, offering, etc., etc., as well as the reference they bear to the great and only sufficient atonement, sacrifice, oblation, and satisfaction made by Christ Jesus for the sins of mankind. Larger accounts must be sought in authors who treat professedly on these subjects.
Introduction
THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27) Likewise this is the law of the trespass offering--This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings--part was to be consumed on the altar, while the other part was a perquisite of the priests--some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.
Verse 8
the priest shall have to himself the skin of the burnt offering which he hath offered--All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It has been thought that this was a patriarchal usage, incorporated with the Mosaic law, and that the right of the sacrificer to the skin of the victim was transmitted from the example of Adam (see on Gen 3:21).
Verse 11
this is the law of the sacrifice of peace offerings--Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace offerings, as a thanksgiving, such bread being common at feasts.
Verse 15
the flesh of the sacrifice of his peace offerings . . . shall be eaten the same day that it is offered--The flesh of the sacrifices was eaten on the day of the offering or on the day following. But if any part of it remained till the third day, it was, instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and it is rarely kept a second day, so that as a prohibition was issued against any of the flesh in the peace offerings being used on the third day, it has been thought, not without reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it.
Verse 18
if any of the flesh of the sacrifice . . . be eaten at all on the third day, it shall not be accepted, neither . . . imputed--The sacrifice will not be acceptable to God nor profitable to him that offers it.
Verse 20
cut off from his people--that is, excluded from the privileges of an Israelite--lie under a sentence of excommunication.
Verse 21
abominable unclean thing--Some copies of the Bible read, "any reptile."
Verse 22
Ye shall eat no manner of fat--(See on Lev 3:17).
Verse 29
THE PRIESTS' PORTION. (Lev 7:28-38) He that offereth the sacrifice of his peace offerings unto the Lord--In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.
Verse 35
This is the portion of the anointing of Aaron--These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order. in the day when he presented them to minister unto the Lord, &c.--that is, from the day they approached the Lord in the duties of their ministry. Next: Leviticus Chapter 8
Introduction
INTRODUCTION TO LEVITICUS 7 The several things contained in this chapter are the law of the trespass offering, Lev 7:1 the portion the priests had in the burnt offerings and meat offerings, Lev 7:8 the law of the peace offerings, whether by way of thanksgiving, or a vow, or voluntary oblation, Lev 7:11 the prohibition of fat and blood, Lev 7:22 the parts the priests should have in the peace offerings, the breast and right shoulder, Lev 7:28 and the chapter is concluded with a recapitulation of the various things contained in this and the preceding chapters, Lev 7:37.
Verse 1
Likewise this is the law of the trespass offering,.... Or the various rites and rules to be observed at the offering of it: the persons for whom it was to be made are described in the two preceding chapters, Lev 5:1 both such that sinned through ignorance, and knowingly, and here the place and parts of the offering, and how to be disposed of, are declared: it is most holy; wholly devoted for sacred use, either to the Lord, or to his priests; there were some things the Jews call light holy things, and others most holy in the highest degree, of this sort was the trespass offering.
Verse 2
In the place where they kill the burnt offering shall they kill the trespass offering,.... See Lev 1:11, and the blood thereof shall he sprinkle round about upon the altar; on the upper part of it. There was a scarlet thread that was drawn around the altar in the middle, the blood of some of the sacrifices was sprinkled below it; and some above it, as was the blood of the trespass offering.
Verse 3
And he shall offer of it all the fat thereof,.... To the Lord, that being claimed by him, as in the peace offerings of the herd, and of the flock, whether a bullock or cow, a lamb or a goat, Lev 3:3, &c. and in the sin offering of the bullock, Lev 1:8, and the rump, or tail, which of sheep and rams, for the trespass offering, was very large and fat in those countries; See Gill on Exo 29:22, Lev 3:9, and the fat that covereth the inwards; called the "omentum".
Verse 4
And the two kidneys, and the fat that is on them,.... Which are usually covered with fat: which is by the flanks: or rather that which is "upon" them (y); for this respects not the situation of the kidneys, nor the fat upon them, but the fat which is upon the flanks, as distinct from that, and where there are great collops of it, see Job 15:27, and the caul that is above the liver; the lobe upon the liver, according to the Septuagint: with the kidneys, it shall he take away; all the fat before mentioned, together with the kidneys, were to be taken away from the ram of the trespass offering, and burnt, as follows. (y) "et qui est superiliis", Tigurine version.
Verse 5
And the priest shall burn them upon the altar,.... Fat taken off of the several parts before mentioned, and the kidneys: which were to be for an offering made by fire unto the Lord; and was acceptable to him, being typical of the offering of Christ, which is a sweet smelling savour, bearing the fire of divine wrath in the room and stead of his people: it is the trespass offering; an offering for a trespass committed, to make atonement for it; and this part of it, the burning of the fat, was properly the offering to the Lord, all the rest were the priest's, as follows.
Verse 6
Every male among the priests shall eat thereof,.... Of the flesh of it, after the fat was taken off and burnt, the rest belonged to the priests and their sons, and to them only, not to their wives and daughters: it shall be eaten in the holy place; in the court of the tabernacle, in some apartment in it, for that purpose, as afterwards in the temple; it was not to be carried home to their houses, for all in the family to partake of, only the priests and their sons were to eat of it: it is most holy; and therefore none but such who were devoted to holy services might eat of it; only sanctified persons, true believers, who are made priests unto God, have a right to eat of the altar Christ, or, can eat his flesh in a spiritual sense, and feed upon him by faith, and receive nourishment from him, Heb 13:10.
Verse 7
As the sin offering is, so is the trespass offering, there is one law for them,.... The same as in Lev 6:27, the priest that maketh atonement therewith shall have it; who by offering it made atonement for the trespass of the person that brings it, as typical of the atonement by the sacrifice of Christ; he was to have all but what was burnt, for himself and his sons; though no doubt but other priests then on duty in the court ate with him.
Verse 8
And the priest that offereth any man's burnt offering,.... In which the flesh was wholly burnt, and nothing of it remained to requite the priest for his trouble, as in other offerings: even the priest shall have to himself the skin of the burnt offering, which he hath offered; in some cases the skin itself was burnt, and then he could have nothing, see Lev 4:11 but in others the skin was reserved for the priest. There seems to be an emphasis upon the phrase "to himself", and may signify, that though in other things other priests might partake with him, yet not in this; and so Maimonides (z) observes, that the skin was not given to every priest, but to him that offered the sacrifice; and elsewhere (a) he says, the skins of light holy things are the owner's, but the skins of the most holy things are the priest's. And some have thought this law has some respect to the case of Adam, and is agreeable thereunto; who having offered sacrifice according to divine directions given him, had coats made for him and his wife of the skins of the slain beasts; and it was usual with the Heathen priests to have the skins of the sacrifices, and in which they slept in their temples and others also were desirous of the same, in order by dreams or otherwise to get knowledge of things future; See Gill on Amo 2:8. (z) In Misn. Challah, c. 4. sect. 9. (a) In Misn. Zebachim, c. 12. sect. 3.
Verse 9
And all the meat offering that is baked in the oven,.... Or "every meat offering" (b), whether dressed in one way or another, and which was done in one or other of these three ways, of which this was one, baked in an oven heated for that purpose: and all that is dressed in the frying pan; such as we call pancakes: and in the pan; which was different from the frying pan; it seems to be what was set upon an hearth made hot, and soon baked; See Gill on Lev 6:21 of these three different ways of dressing the meat offering, see Lev 2:4. (b) "omne munus", Pagninus, Montanus, Junius & Tremellius, Piscator, &c.
Verse 10
And every meat offering mingled with oil, and dry,.... Rather it should be rendered "or dry" (c); that is, as Jarchi interprets it, that has no oil in it; the meat offering in common, let it be dressed in what way soever, was mingled with oil; but in the poor man's offering for sin, which was as a meat offering, no oil was to be put upon it, Lev 5:11 but whether the offering was with or without oil, moist or dry, it shall all the sons of Aaron have, one as much as another; it was to be equally divided among them; or a priest offering it at one time, was to have the same as another priest at another time; it was always alike, all that remained, except the handful that was burnt, was the priest's. (c) "vel aridum", Junius & Tremellius, Piscator.
Verse 11
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 Lev 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. 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. Leviticus 7:12 lev 7:12 lev 7:12 lev 7:12If he offer it for a thanksgiving,.... Which Jarchi restrains to the wonderful deliverances of seafaring persons, of travellers, and of such as have been confined in prison, or have laboured under violent diseases and disorders of body; and so Aben Ezra seems to understand it only of thanksgivings on account of being delivered out of distress; but it might be for the common mercies of life, or any particular mercy or instance of divine goodness a man was sensible of, and thought proper in this way to make an acknowledgment of it: then he shall offer with the sacrifice of thanksgiving; which, if of the herd, was either a bullock or a cow; and if of the flock, was either a lamb or a goat: unleavened cakes mingled with oil; ten of them, according to the Jewish writers; the measure of flour, of which they were made, were, as Jarchi says, five Jerusalem seahs or pecks, which were six of those used in the wilderness, and made twenty tenths or omers, an omer being the tenth part of an ephah (d); the oil they were mingled with, as to the quantity of it, was half a log (e); a fourth part of it was for the cakes, hastily baked, (said in the latter part of this verse to be fried,) an eighth part for those baked, (intended in this clause,) and an eighth part for the wafers next mentioned: and unleavened wafers anointed with oil; these were a thinner sort of cakes, made without leaven as the others, but the oil was not mixed with the flour in the making of them, but put upon them when made, and therefore said to be anointed with it; there were also ten of these: and cakes mingled with oil of fine flour fried; these were such as were hastily and not thoroughly baked, Lev 6:21 or, as Jarchi and Ben Gersom, they were mixed and boiled with hot water, as much as was sufficient; or, according to Maimonides (f), were fried in oil; and there were ten of these, in all thirty, (d) Vid. Misn. Menachot, c. 7. sect. 1. & Bartenora in ib. (e) Maimon. Maaseh Hakorbanot, c. 9. sect. 20. (f) In Misn. Menachot, c. 9. sect. 3.
Verse 12
Besides the cakes,.... The unleavened cakes, and the unleavened wafers, and the fried cakes; or with these, as Aben Ezra and Abendana interpret it: he shall offer for his offering leavened bread, with the sacrifice of thanksgiving of his peace offerings; not that this was offered upon the altar, for all leaven was forbidden there, Lev 2:11 but it was given to the priest, that he might have change of bread, and such as was agreeable to him, to eat with the flesh of the peace offerings he had a share of, and to the owners also; and the whole of this consisted of ten cakes likewise, as will appear by what Maimonides (g) says; he (the offerer) takes twenty tenths of fine flour, and makes ten leavened, and ten unleavened; the ten leavened he makes into ten cakes, and the ten unleavened he makes of them eighty cakes alike, ten cakes of every sort, ten cakes baked in an oven, ten cakes wafers, and ten cakes slightly baked. (g) Maaseh Hakorbanot, c. 9. sect. 17, 18, 21.
Verse 13
And of it he shall offer one out of the whole oblation for an heave offering unto the Lord,.... That is, one out of the unleavened cakes, and out of the unleavened wafers, and out of the cakes fried, and out of the cakes leavened; lo, says Aben Ezra, four at least, and the truth is, adds he, there were ten; and so Maimonides (h) says, the priest took out of all the four cakes, one out of every sort, as it is said, "and of it he shall offer one", &c. and it shall be the priest's that sprinkleth the blood of the peace offerings; that is, that part of the cakes and bread, which is offered as an heave offering to the Lord, was the portion of the priests; and so Maimonides (i) says,"the bread waved (rather heaved) with the thank offering was eaten by the priests, and the rest of the bread by the owners.'' (h) Maaseh Hakorbanot, c. 9. sect. 17, 18, 21. (i) Maaseh Hakorbanot, c. 9. sect. 12.
Verse 14
And the flesh of the sacrifice of his peace offerings for thanksgiving,.... Having given directions about the cakes and bread that went along with the peace offerings, offered in thankfulness for mercies received; instructions are next given about eating the flesh of them; and the order is, that that shall be eaten the same day that it is offered; partly by him that brought them, and his family, and partly by the poor he was to invite to eat thereof; and also by the priests and Levites, who were to have their share of it; see Deu 12:11. he shall not leave any of it until the morning; which was ordered to encourage liberality to the priests, Levites, and others, since all must be eaten up before morning: according to the Jewish canons, they might eat it no longer than midnight; by that time it was to be all consumed; and it is said (k), the wise men made an hedge to the law to keep men from sin. (k) Misn. Zebachim, c. 5. sect. 3.
Verse 15
But if the sacrifice of his offering be a vow,.... Be on account of a vow made, as, that if he was favoured with such and such benefits, or delivered out of such and such troubles and distresses, then he would offer such a sacrifice: or a voluntary offering; without any condition or obligation; what from the mere motion of his mind he freely offered, not being directed to it by any command of God, or under any necessity from a vow of his own, and without any view to; any future good to be enjoyed: Aben Ezra describes both the one and the other thus; a "vow" which he uttered with his lips in his distresses, a "voluntary offering", which his spirit made him willing to bring, a sacrifice to God neither for a vow nor for thanksgiving: it shall be eaten the same day that he offereth his sacrifice; that is, it shall be begun to be eaten then, and if all is eaten up it is very well, but they were not obliged in either of these cases, as in the preceding, to eat up all, and leave none to the morning, for it follows: and on the morrow also the remainder of it shall be eaten; some of it, if thought fit, and could not be conveniently eaten, might be kept till the day after the sacrifice, but no longer.
Verse 16
But the remainder of the flesh of the sacrifice on the third day,.... What remained of it uneaten on the second day, and was kept till the third: shall be burnt with fire; that it might neither corrupt, nor be put to superstitious uses, nor be of any profit in any respect; that so niggardliness and distrust of the care of Providence might be discouraged: perhaps some respect may be had in the type to the resurrection of Christ on the third day, having seen no corruption.
Verse 17
And if any of the flesh of his peace offerings be eaten at all on the third day,.... Any part of it, even the least: it shall not be accepted; as a sacrifice well pleasing to God; he will take no delight in it, or express any satisfaction therein; but, on the contrary, reject it with abhorrence: neither shall it be imputed to him that offereth it; the Targum of Jonathan adds, for merit or righteousness; it shall not be accounted a righteous action, or the offerer receive any benefit by it: it shall be an abomination; to God, the flesh being kept so long, through a sordid and niggardly disposition: and the soul that eateth of it shall bear his iniquity; it shall not be forgiven him; he shall bear the punishment of it.
Verse 18
And the flesh that toucheth any unclean thing shall not be eaten,.... That is, the flesh of the peace offerings; should it be touched by any unclean person, man or woman; that was so in a ceremonial sense, being profluvious or menstruous, or having touched anything unclean, or touched by any unclean creature, as a dog or the like, as it might be while carried from the tabernacle to any of their tents or houses: it shall be burnt with fire; that no profit might be had of it; and this was to make them careful in carrying it from place to place: and as for the flesh, all that be clean shall eat thereof; that are clean in a ceremonial sense; as all that are clean in an evangelic sense, through the blood and righteousness of Christ, may, by faith, eat his flesh and drink his blood. Jarchi observes, that whereas it is said, Deu 12:27 "thou shall eat the flesh"; some might object and say, that none might eat of the peace offerings but the owners of them, therefore it is said here, "all that be clean shall eat"; not the owners only, nor the priests and Levites only, but whoever the offerer should invite to eat thereof, provided he was but clean.
Verse 19
But the soul that eateth of the flesh of the sacrifice of the peace offerings, that pertain unto the Lord,.... That are offered up to him, and so are holy, and therefore not to be eaten by unholy persons, or by any having his uncleanness upon him; a profluvious person that has an issue running out of him, a gonorrhoea; see Lev 15:2. even that soul shall be cut off from his people; be disfranchised as an Israelite, be debarred the privileges of the sanctuary, or be cut off by death before the usual time and term of man's life; so those that eat and drink unworthily in the supper of our Lord, where his flesh is eaten and his blood drank, eat and drink damnation to themselves, Co1 11:29.
Verse 20
Moreover, the soul that shall touch any unclean thing,.... Person or thing, the dead body of a man, or the bone of a dead body, or a grave in which it was laid: as the uncleanness of man; the issue that runs from a profluvious person: or any unclean beast; that was so by the law ceremonial; see Lev 11:4, or any abominable unclean thing; which the Targum of Jonathan interprets of every unclean reptile: see Lev 11:20. and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord, even that soul shall be cut off from his people; See Gill on Lev 7:20.
Verse 21
And the Lord spake unto Moses,.... Continued speaking to him: saying; as follows.
Verse 22
Speak unto the children of Israel, saying,.... Putting them in mind, by repeating to them the laws concerning fat and blood, Lev 3:17. ye shall eat no manner of fat; of any creature fit for food, whose flesh otherwise may be eaten, and particularly of ox, or of sheep, or of goats: creatures used in sacrifice; though this is not to be restrained to such of them, and the fat of them that were sacrificed, whose fat was claimed by the Lord as his, and was burnt on his altar; but this is to be understood of the fat of these creatures when killed for their common use, for the food of them and their families; the fat even of these was not to be eaten; that which was not separated from the flesh, but mixed with it, might be eaten, but not that which was separated (l). (l) Bechai in Lev. 3. 17.
Verse 23
And the fat of the beast that dieth of itself,.... Of any disease, and is not regularly killed: and the fat of that which is torn with beasts; with wild beasts: may be used in any other use; as in medicine, for plasters, or for making candles, or for greasing of anything to make it smooth and pliable, or the like: but ye shall in no wise eat of it; such carcasses themselves were not to be eaten of, and one would think their fat in course must be unlawful; but however, to prevent the doing of it, this particular law was given, and those that broke this were doubly guilty, as the Jews observe (m); once in eating things that died of themselves, or were torn with beasts, and again by eating the fat of them. (m) Maimon. Hilchot Maacolot Asurot, c. 7. sect. 2.
Verse 24
For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord,.... As oxen, sheep, rams, goats; meaning not only the fat of those that are offered, but the fat of all those of the like kind: even the soul that eateth it shall be cut off from his people; See Gill on Lev 7:20 Maimonides (n) observes, that the punishment of cutting off is enjoined for the eating of fat, because men used to count it delicious, for which reason also God would honour his sacrifices with it: and he further observes (o), that the fat of the intestines too much saturates, hinders concoction, generates gross and frigid blood, hence it is much better it should be burnt than eaten; and that blood and what dies of itself are of difficult digestion, and of bad nourishment, wherefore the latter is forbidden in the Lev 7:24, and the former in Lev 7:26, of the punishment for eating fat, the same writer (p) observes, he that eats fat the quantity of an olive, presumptuously, is guilty of cutting off; if ignorantly, he must bring the fixed sin offering: and elsewhere (q) he says, he that eats fat is beaten for it; and he eats it a second time, and is beaten for it; but if he eats it a third time they do not beat him, but put him into a prison, which is a strait place according to his height, where he cannot stand upright, nor can he lie down in it; and they give him bread and water of affliction till his bowels are distressed, and he become sick, and then they feed him with barley till his belly bursts. (n) Moreh Nevochim, par. 3. c. 41. (o) Ibid. c. 48. (p) Hilchot Maacolot Asurot, c. 7. sect. 1. (q) Hilchot Sanhedrin, c. 18. sect. 4.
Verse 25
Moreover ye shall eat no manner of blood,.... Of any of the above creatures, or any other, even of any clean creature, and much less of an unclean one: whether it be of fowl or of beast; of all sorts and kinds. Jarchi thinks, the words being thus expressed, the blood of fishes and locusts is excepted, and so lawful to eat: in any of your dwellings; this shows that this law is not to be restrained to creatures slain in sacrifice in the tabernacle, and to the blood of them, but to be understood of all such as were slain in their own houses for food, and the blood of them.
Verse 26
Whatsoever soul it be that eateth any manner of blood,.... The Targum of Jonathan adds, of any living creature, that is, of any while it is alive; for the Jews always interpret the law in Gen 9:4 of the member of a living creature torn off from it, and its flesh with the blood eaten directly: even that soul shall be cut off from his people; Maimonides (r) observes, that to some sorts of food cutting off is threatened, particularly to blood, because of the eager desire of men to eat it in those times, and because it precipitated them to a certain species of idolatry; he means that of the Zabians, of which See Gill on Eze 33:25 of the true reason of the prohibition of eating blood under the law, see Lev 17:10, &c. (r) Moreh Nevochim, par. 3. c. 41.
Verse 27
And the Lord spake unto Moses,.... At the same time the above laws were delivered; for what follows relates to the sacrifice of the peace offerings: saying; as follows.
Verse 28
Speak unto the children of Israel, saying,.... Giving them the further instructions concerning their peace offerings: he that offereth the sacrifice of his peace offerings unto the Lord; whether it he for thanksgiving, or as a vow, or a voluntary oblation, and whether it be of the herd or of the flock, an ox or a cow, a lamb or a goat: shall bring his oblation unto the Lord of the sacrifice of his peace offerings; that is, the unleavened cakes, wafers, and fried cakes, and unleavened bread, which are called the whole oblation, Lev 7:10.
Verse 29
His own hands shall bring the offerings of the Lord made by fire,.... That is, such parts of the peace offerings as were to be burnt with fire, as the fat on several parts described in Lev 3:3 the owners of the offerings were to bring them in the manner as will be presently observed: the fat with the breast, it shall he bring; the fat to be burnt, and the breast for the priest and his sons, as in the following verse Lev 7:31, that the breast may be waved for a wave offering before the Lord; how this waving was performed; see Gill on Exo 29:24 particularly with respect to these peace offerings it was thus; if a thank offering, the priest takes of the bread brought with it one (cake) out of ten, and lays it with the breast, the shoulder, and the inwards, and waves all upon the hands of the owners; on which he puts the fat, then the breast and the shoulder above (i.e. upon the fat), then the two kidneys, and the caul, and the liver above them; and if there was any bread, he put it over them, and waved all, putting his hand under the hands of the owner (s). (s) Maimon. Maaseh Hakorbanot, c. 9. sect. 6, 7. so Ben Gersom in loc.
Verse 30
And the priest shall burn the fat upon the altar,.... Of burnt offering, even the fat upon the inwards, the two kidneys, the flanks, the caul, and liver: but the breast shall be Aaron's and his sons; which being waved before the Lord for a wave offering, was the Lord's, and so was given to his priests to eat of, for the service done by them, it being but reasonable that they that serve at the altar should live of it; and thus, with other things, a maintenance was provided for the priests and their families, as ought also to be for Gospel ministers under the present dispensation.
Verse 31
And the right shoulder shall ye give unto the priest for an heave offering,.... Whether of an ox or a cow, a lamb or a goat: of the sacrifices of your peace offerings; which were of either of these creatures; the Targum of Jonathan paraphrases it,"the right arm from the shoulder to the elbow.''The breast being the seat of wisdom, and the shoulder of strength, some think denote Christ as the wisdom and power of God unto his people, his priests, who have all their knowledge and strength from him, and who bears them on his heart and on his shoulder.
Verse 32
He among the sons of Aaron that offereth the blood of the peace offerings, and the fat,.... Who sprinkled the blood of them upon the altar round about, and burnt the fat upon it, which were rites enjoined to be observed, Lev 3:2, shall have the right shoulder for his part; his particular part and share, because of his service: Aben Ezra remarks, that the right shoulder was given to him that sprinkled the blood, and the breast to all the priests; and Jarchi observes, that he that was fit for sprinkling the blood, and burning the fat, and went out an unclean person in the time of sprinkling the blood, or burning the fat, had no part in the flesh.
Verse 33
For the wave breast and the heave shoulder have I taken of the children of Israel,.... These two parts were particularly pitched upon and selected: from off the sacrifices of their peace offering; the rest being allowed the owners, besides what were burnt: and have given them unto Aaron the priest and unto his sons, by a statute for ever from among the children of Israel; as long as the priesthood lasted, even to the coming of the Messiah, in whom all these sacrifices would have their accomplishment and their end.
Verse 34
This is the portion of the anointing of Aaron,.... Of his being anointed to the priestly office; this is the part allotted and assigned him for the execution of it; this is the reward, as Aben Ezra interprets it, of his faithful performance of it, namely, his having the wave breast and heave shoulder of the peace offerings, and a cake out of everyone of the unleavened cakes, together with the leavened bread, besides other perquisites from other offerings: and of the anointing of his sons; the successors of him in the priest hood; the Targum of Jonathan adds, above all their brethren the Levites: out of the offerings of the Lord made by fire; out of such whose fat on the several parts of them was burnt with fire, such as the peace offerings were: in the day when he presented them to minister unto the Lord in the priest's office; when they were ordered to be taken out from among the children of Israel, and to be consecrated to, and invested with, the priest's office, as they were by Moses, and presented by him unto him as his priests; at that time the above portion was assigned them, as follows.
Verse 35
Which the Lord commanded to be given them of the children of Israel,.... Whenever they brought their offerings to be offered up by them, such parts thereof were ordered to be allowed them as theirs: in the day that he anointed them; or from the day they were anointed of Moses, by the direction of the Lord, from that time they had a right and claim to the above things, out of the sacrifices brought, so Aben Ezra: and this was by a statute for ever throughout their generations; in all successive generations, unto the coming of the Messiah, which would put an end to their priesthood. Thus the Lord provided for the maintenance of his ministers, till that time came; and since it has been the ordinance of Christ, that they which preach the Gospel should live of the Gospel, Co1 9:13.
Verse 36
This is the law of the burnt offering,.... As delivered, Lev 6:9, of the meat offering; as in Lev 6:14, and of the sin offering; as in Lev 6:25, and of the trespass offering; as in Lev 7:1, and of the consecrations; of Aaron and his sons to the priest's office, as in Lev 6:20, and of the sacrifice of the peace offerings; as in this chapter, Lev 7:11 for this is only a recapitulation of the several laws respecting these things before observed.
Verse 37
Which the Lord commanded Moses in Mount Sinai,.... Or "by" or "near" (t) Mount Sinai; for the above laws were not given to Moses when on the mount, but after the tabernacle was erected, and out of it, as appears from Lev 1:1 and to which what follows agrees: in the day that he commanded the children of Israel to offer their oblations unto the Lord in the wilderness of Sinai; where they were when the above laws were delivered to them, and which wilderness had its name from the mount near to which they now were, and where the tabernacle was pitched, from whence the Lord spoke; and so the Targum of Jonathan paraphrases it,"in the tabernacle which they made for him in the wilderness of Sinai;''there they were ordered to offer their oblations of every sort, as before directed. It should be observed, that this is to be understood of the command given in the wilderness to offer sacrifices, but not of the sacrifices themselves then offered, which were not done while there; see Jer 7:22. (t) "by the mount"; so Patrick in loc. Next: Leviticus Chapter 8
Verse 1
The Law of the Trespass-Offering embraces first of all the regulations as to the ceremonial connected with the presentation. Lev 7:2 The slaughtering and sprinkling of the blood were the same as in the case of the burnt-offering (Lev 1:5); and therefore, no doubt, the signification was the same. Lev 7:3-7 The fat portions only were to be burned upon the altar, viz., the same as in the sin and peace-offerings (see Lev 4:8 and Lev 3:9); but the flesh was to be eaten by the priests, as in the sin-offering (Lev 6:22), inasmuch as there was the same law in this respect for both the sin-offering and trespass-offering; and these parts of the sacrificial service must therefore have had the same meaning, every trespass being a sin (see Lev 6:26). - Certain analogous instructions respecting the burnt-offering and meat-offering are appended in Lev 7:8-10 by way of supplement, as they ought properly to have been given in ch. 6, in the laws relating to the sacrifices in question. Lev 7:8-10 In the case of the burnt-offering, the skin of the animal was to fall to the lot of the officiating priest, viz., as payment for his services. הכּהן is construed absolutely: "as for the priest, who offereth - the skin of the burnt-offering which he offereth shall belong to the priest" (for "to him"). This was probably the case also with the trespass-offerings and sin-offerings of the laity; whereas the skin of the peace-offerings belonged to the owner of the animal (see Mishnah, Sebach. 12, 3). - In Lev 7:9, Lev 7:10, the following law is laid down with reference to the meat-offering, that everything baked in the oven, and everything prepared in a pot or pan, was to belong to the priest, who burned a portion of it upon the altar; and that everything mixed with oil and everything dry was to belong to all the sons of Aaron, i.e., to all the priests, to one as much as another, so that they were all to receive an equal share. The reason for this distinction is not very clear. That all the meat-offerings described in ch. 2 should fall to the sons of Aaron (i.e., to the priests), with the exception of that portion which was burned upon the altar as an azcarah, followed from the fact that they were most holy (see at Lev 2:3). As the meat-offerings, which consisted of pastry, and were offered in the form of prepared food (Lev 7:9), are the same as those described in Lev 2:4-8, it is evident that by those mentioned in Lev 2:10 we are to understand the kinds described in Lev 2:1-3 and Lev 2:14-16, and by the "dry," primarily the קלוּי אביב, which consisted of dried grains, to which oil was to be added (נתן Lev 2:15), though not poured upon it, as in the case of the offering of flour (Lev 2:1), and probably also in that of the sin-offerings and jealousy-offerings (Lev 5:11, and Num 5:15), which consisted simply of flour (without oil). The reason therefore why those which consisted of cake and pastry fell to the lot of the officiating priest, and those which consisted of flour mixed with oil, of dry corn, or of simple flour, were divided among all the priests, was probably simply this, that the former were for the most part offered only under special circumstances, and then merely in small quantities, whereas the latter were the ordinary forms in which the meat-offerings were presented, and amounted to more than the officiating priests could possibly consume, or dispose of by themselves.
Verse 11
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 על־תּודה, 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.
Verse 13
This sacrificial gift the offerer was to present upon, or along with, cakes of leavened bread (round, leavened bread-cakes), and to offer "thereof one out of the whole oblation," namely, one cake of each of the three kinds mentioned in Lev 7:12, as a heave-offering for Jehovah, which was to fall to the priest who sprinkled the blood of the peace-offering. According to Lev 2:9, an azcarah of the unleavened pastry was burned upon the altar, although this is not specially mentioned here any more than at Lev 7:9 and Lev 7:10; whereas none of the leavened bread-cake was placed upon the altar (Lev 2:12), but it was simply used as bread for the sacrificial meal. There is nothing here to suggest an allusion to the custom of offering unleavened sacrificial cakes upon a plate of leavened dough, as J. D. Michaelis, Winer, and others suppose.
Verse 15
The flesh of the praise-offering was to be eaten on the day of presentation, and none of it was to be left till the next morning (cf. Lev 22:29-30); but that of the vow and freewill-offerings might be eaten on both the first and second days. Whatever remained after that was to be burnt on the third day, i.e., to be destroyed by burning. If any was eaten on the third day, it was not well-pleasing (ירצה "good pleasure," see Lev 1:4), and was "not reckoned to the offerer," sc., as a sacrifice well-pleasing to God; it was "an abomination." פּגּוּל, an abomination, is only applied to the flesh of the sacrifices (Lev 19:7; Eze 4:14; Isa 65:4), and signifies properly a stench; - compare the talmudic word פּגּל faetidum reddere. Whoever ate thereof would bear his sin (see Lev 5:1). "The soul that eateth" is not to be restricted, as Knobel supposes, to the other participators in the sacrificial meal, but applies to the offerer also, in fact to every one who partook of such flesh. The burning on the third day was commanded, not to compel the offerer to invite the poor to share in the meal (Theodoret, Clericus, etc.), but to guard against the danger of a desecration of the meal. The sacrificial flesh was holy (Exo 29:34); and in Lev 19:8, where this command is repeated, (Note: There is no foundation for Knobel's assertion, that in Lev 19:5. another early lawgiver introduces a milder regulation with regard to the thank-offering, and allows all the thank-offerings to be eaten on the second day. For Lev 19:5. does not profess to lay down a universal rule with regard to all the thank-offerings, but presupposes our law, and simply enforces its regulations with regard to the vow and freewill-offerings, and threatens transgressors with severe punishment.) eating it on the third day is called a profanation of that which was holy to Jehovah, and ordered to be punished with extermination. It became a desecration of what was holy, through the fact that in warm countries, if flesh is not most carefully preserved by artificial means, it begins to putrefy, or becomes offensive (פּגּוּל) on the third day. But to eat flesh that was putrid or stinking, would be like eating unclean carrion, or the נבלה with which putrid flesh is associated in Eze 4:14. It was for this reason that burning was commanded, as Philo (de vict. p. 842) and Maimonides (More Neboch iii. 46) admit; though the former also associates with this the purpose mentioned above, which we decidedly reject (cf. Outram l.c. p. 185 seq., and Bhr, ii. pp. 375-6).
Verse 19
In the same way all sacrificial flesh that had come into contact with what was unclean, and been defiled in consequence, was to be burned and not eaten. Lev 7:19, which is not found in the Septuagint and Vulgate, reads thus: "and as for the flesh, every clean person shall eat flesh," i.e., take part in the sacrificial meal.
Verse 22
On the other hand, "the soul which eats flesh of the peace-offering, and his uncleanness is upon him (for "whilst uncleanness is upon him;" the suffix is to be understood as referring to נפשׁ construed as a masculine, see Lev 2:1), "shall be cut off" (see Gen 17:14). This was to be done, whether the uncleanness arose from contact with an unclean object (any unclean thing), or from the uncleanness of man (cf. ch. 12-15), or from an unclean beast (see at Lev 11:4-8), or from any other unclean abomination. שׁקץ, abomination, includes the unclean fishes, birds, and smaller animals, to which this expression is applied in Lev 11:10-42 (cf. Eze 8:10 and Isa 66:17). Moreover contact with animals that were pronounced unclean so far as eating was concerned, did not produce uncleanness so long as they were alive, or if they had been put to death by man; but contact with animals that had died a natural death, whether they belonged to the edible animals or not, that is to say, with carrion (see at Lev 11:8). There is appended to these regulations, as being substantially connected with them, the prohibition of fat and blood as articles of food (Lev 7:22-27). By "the fat of ox, or of sheep, or of goat," i.e., the three kinds of animals used in sacrifice, or "the fat of the beast of which men offer a firing to Jehovah" (Lev 7:25), we are to understand only those portions of fat which are mentioned in Lev 3:3-4, Lev 3:9; not fat which grows in with the flesh, nor the fat portions of other animals, which were clean but not allowed as sacrifices, such as the stag, the antelope, and other kinds of game.
Verse 24
The fat of cattle that had fallen (נבלה), or been torn to pieces (viz., by beasts of prey), was not to be eaten, because it was unclean and defiled the eater (Lev 17:15; Lev 22:8); but it might be applied "to all kinds of uses," i.e., to the common purposes of ordinary life. Knobel observes on this, that "in the case of oxen, sheep, and goats slain in the regular way, this was evidently not allowable. But the law does not say what was to be done with the fat of these animals." Certainly it does not disertis verbis; but indirectly it does so clearly enough. According to Lev 17:3., during the journey through the desert any one who wanted to slaughter an ox, sheep, or goat was to bring the animal to the tabernacle as a sacrificial gift, that the blood might be sprinkled against the altar, and the fat burned upon it. By this regulation every ordinary slaughtering was raised into a sacrifice, and the law determined what was to be done with the fat. Now if afterwards, when the people dwelt in Canaan, cattle were allowed to be slaughtered in any place, and the only prohibition repeated was that against eating blood (Deu 12:15-16, Deu 12:21.), whilst the law against eating fat was not renewed; it follows as a matter of course, that when the custom of slaughtering at the tabernacle was restricted to actual sacrifices, the prohibition against eating the fat portions came to an end, so far as those animals were concerned with were slain for consumption and not as sacrifices. The reason for prohibiting fat from being eaten was simply this, that so long as every slaughtering was a sacrifice, the fat portions, which were to be handed over to Jehovah and burned upon the altar, were not to be devoted to earthly purposes, because they were gifts sanctified to God. The eating of the fat, therefore, was neither prohibited on sanitary or social grounds, viz., because fat was injurious to health, as Maimonides and other Rabbins maintain, nor for the purpose of promoting the cultivation of olives, as Michaelis supposes, nor to prevent its being put into the unclean mouth of man, as Knobel imagines; but as being an illegal appropriation of what was sanctified to God, a wicked invasion of the rights of Jehovah, which was to be punished with extermination according to the analogy of Num 15:30-31. The prohibition of blood in Lev 7:26, Lev 7:27, extends to birds and cattle; fishes not being mentioned, because the little blood which they possess is not generally eaten. This prohibition Israel was to observe in all its dwelling-places (Exo 12:20, cf. Lev 17:10), not only so long as all the slaughterings had the character of sacrifices, but for all ages, because the blood was regarded as the soul of the animal, which God had sanctified as the medium of atonement for the soul of man (Lev 17:11), whereby the blood acquired a much higher degree of holiness than the fat.
Verse 28
Jehovah's share of the peace-offerings. - Lev 7:29. The offerer of the sacrifice was to bring his gift (corban) to Jehovah, i.e., to bring to the altar the portion which belonged to Jehovah.
Verse 30
His hands were to bring the firings of Jehovah, i.e., the portions to be burned upon the altar (Lev 1:9), viz., "the fat (the fat portions, Lev 3:3-4) with the breast," - the former to be burned upon the altar, the latter "to wave as a wave-offering before Jehovah." חזה, τὸ στηθύνιον (lxx), i.e., according to Pollux, τῶν στηθῶν τὸ μέσον, pectusculum or pectus (Vulg. cf. Lev 9:20-21; Lev 10:15), signifies the breast, the breast-piece of the sacrificial animals, (Note: The etymology of the word is obscure. According to Winer, Gesenius, and others, it signifies adspectui patens; whilst Meier and Knobel regard it as meaning literally the division, or middle-piece; and Dietrich attributes to it the fundamental signification, "to be moved," viz., the breast, as being the part moved by the heart.) the brisket, which consists for the most part of cartilaginous fat in the case of oxen, sheep, and goats, and is one of the most savoury parts; so that at the family festivities of the ancients, according to Athen. Deipnos. ii. 70, ix. 10, στηθύνια παχέων ἀρνίων were dainty bits. The breast-piece was presented to the Lord as a wave-offering (tenuphah), and transferred by Him to Aaron and his sons (the priests). תּנוּפה, from נוּף, הניף, to swing, to move to and fro (see Exo 35:22), is the name applied to a ceremony peculiar to the peace-offerings and the consecration-offerings: the priest laid the object to be waved upon the hands of the offerer, and then placed his own hands underneath, and moved the hands of the offerer backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e., in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests. (Note: In the Talmud (cf. Gemar. Kiddush 36, 2, Gem. Succa 37, 2, and Tosaphta Menach. 7, 17), which Maimonides and Rashi follow, tenuphah is correctly interpreted ducebat et reducebat; but some of the later Rabbins (vid., Outram ut sup.) make it out to have been a movement in the direction of the four quarters of the heavens, and Witsius and others find an allusion in this to the omnipresence of God-an allusion which is quite out of character with the occasion.) In the peace-offerings the waving was performed with the breast-piece, which was called the "wave-breast" in consequence (Lev 7:34; Lev 10:14-15; Num 6:20; Num 18:18; Exo 29:27). At the consecration of the priests it was performed with the fat portions, the right leg, and with some cakes, as well as with the breast of the fill-offering (Lev 8:25-29; Exo 29:22-26). The ceremony of waving was also carried out with the sheaf of first-fruits at the feast of Passover; with the loaves of the first-fruits, and thank-offering lambs, at the feast of Pentecost (Lev 23:11, Lev 23:20); with the shoulder and meat-offering of the Nazarite (Num 6:20); with the trespass-offering of the leper (Lev 14:12, Lev 14:24); with the jealousy-offering (Num 5:25); and lastly with the Levites, at their consecration (Num 8:11.). In the case of all these sacrifices, the object waved, after it had been offered symbolically to the Lord by means of the waving, became the property of the priests. But of the lambs, which were waved at the feast of Pentecost before they were slaughtered, and of the lamb which was brought as a trespass-offering by the leper, the blood and fat were given up to the altar-fire; of the jealousy-offering, only an azcarah; and of the fill-offering, for special reasons, the fat portions and leg, as well as the cakes. Even the Levites were given by Jehovah to the priests to be their own (Num 8:19). The waving, therefore, had nothing in common with the porricere of the Romans, as the portions of the sacrifices which were called porriciae were precisely those which were not only given up to the gods, but burned upon the altars. In addition to the wave-breast, which the Lord gave up to His servants as their share of the peace-offerings, the officiating priest was also to receive for his portion the right leg as a terumah, or heave-offering, or lifting off. שׁוק is the thigh in the case of a man (Isa 47:2; Sol 5:15), and therefore in the case of an animal it is not the fore-leg, or shoulder (βραχηίων, armus), which is called זרע, or the arm (Num 6:19; Deu 18:3), but the hind-leg, or rather the upper part of it or ham, which is mentioned in Sa1 9:24 as a peculiarly choice portion (Knobel). As a portion lifted off from the sacrificial gifts, it is often called "the heave-leg" (v. 34; Lev 10:14-15; Num 6:20; Exo 29:27), because it was lifted or heaved off from the sacrificial animal, as a gift of honour for the officiating priest, but without being waved like the breast-piece-though the more general phrase, "to wave a wave-offering before Jehovah" (Lev 10:15), includes the offering of the heave-leg (see my Archaeologie i. pp. 244-5).
Verse 34
The wave-breast and heave-leg Jehovah had taken of the children of Israel, from off the sacrifices of their peace-offerings: i.e., had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, "as a statute for ever," - in other words, as a right which they could claim of the Israelites for all ages (cf. Exo 27:21). - With Lev 7:35, Lev 7:36, the instructions concerning the peace-offerings are brought to a close. "This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah," i.e., according to the explanation in Lev 7:36, "in the day of their anointing." The word משׁחה in Lev 7:35, like משׁחה in Num 18:8, signifies not "anointing," but share, portio, literally a measuring off, as in Aramaean and Arabic, from משׁח to stroke the hand over anything, to measure, or measure off. The fulness with which every point in the sacrificial meal is laid down, helps to confirm the significance of the peace-offerings, as already implied in the name זבח sacrificial slaughtering, slain-offering, viz., as indicating that they were intended for, and culminated in a liturgical meal. By placing his hand upon the head of the animal, which had been brought to the altar of Jehovah for the purpose, the offerer signified that with this gift, which served to nourish and strengthen his own life, he gave up the substance of his life to the Lord, that he might thereby be strengthened both body and soul for a holy walk and conversation. To this end he slaughtered the victim and had the blood sprinkled by the priest against the altar, and the fat portions burned upon it, that in these altar-gifts his soul and his inner man might be grounded afresh in the gracious fellowship of the Lord. He then handed over the breast-piece by the process of waving, also the right leg, and a sacrificial cake of each kind, as a heave-offering from the whole to the Lord, who transferred these portions to the priests as His servants, that they might take part as His representatives in the sacrificial meal. In consequence of this participation of the priests, the feast, which the offerer of the sacrifice prepared for himself and his family from the rest of the flesh, became a holy covenant meal, a meal of love and joy, which represented domestic fellowship with the Lord, and thus shadowed forth, on the one hand, rejoicing before the Lord (Deu 12:12, Deu 12:18), and on the other, the blessedness of eating and drinking in the kingdom of God (Luk 13:15; Luk 22:30). Through the fact that one portion was given up to the Lord, the earthly food was sanctified as a symbol of the true spiritual food, with which the Lord satisfies and refreshes the citizens of His kingdom. This religious aspect of the sacrificial meal will explain the instructions given, viz., that not only the flesh itself, but those who took part in the meal, were all to be clean, and that whatever remained of the flesh was to be burned, on the second or third day respectively, that it might not pass into a state of decomposition. The burning took place a day earlier in the case of the praise-offering than in that of the vow and freewill-offerings, of which the offerer was allowed a longer enjoyment, because they were the products of his own spontaneity, which covered any defect that might attach to the gift itself.
Verse 37
With Lev 7:37 and Lev 7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering (המּלּוּאים) is also mentioned here; though it is not first instituted in these chapters, but in Exo 29:19-20 (Exo 29:22, Exo 29:26, Exo 29:27, Exo 29:31). The name may be explained from the phrase to "fill the hand," which is not used in the sense of installing a man, or giving him authority, like בּיד נתן "commit into his hand" in Isa 22:21 (Knobel), but was applied primarily to the ceremony of consecrating the priests, as described in Lev 8:25., and was restricted to the idea of investiture with the priesthood (cf. Lev 8:33; Lev 16:32; Exo 28:41; Exo 29:9, Exo 29:29, Exo 29:33, Exo 29:35; Num 3:3; Jdg 17:5, Jdg 17:12). This gave rise to the expression "to fill the hand for Jehovah," i.e., to provide something to offer to Jehovah (Ch1 29:5; Ch2 29:31, cf. Exo 32:29). Hence מלּוּאים denotes the filling of the hand with sacrificial gifts to be offered to Jehovah, and as used primarily of the particular sacrifice through which the priests were symbolically invested at their consecration with the gifts they were to offer, and were empowered, by virtue of this investiture, to officiate at the sacrifices; and secondly, in a less restricted sense, of priestly consecration generally (Lev 8:33, "the days of your consecration"). The allusion to the place in Lev 7:38, viz., "in the wilderness of Sinai," points on the one hand back to Exo 19:1, and on the other hand forward to Num 26:63-64, and Num 36:13, "in the plains of Moab" (cf. Num 1:1, Num 1:19, etc.). The sacrificial law, therefore, with the five species of sacrifices which it enjoins, embraces every aspect in which Israel was to manifest its true relation to the Lord its God. Whilst the sanctification of the whole man in self-surrender to the Lord was shadowed forth in the burnt-offerings, the fruits of this sanctification in the meat-offerings, and the blessedness of the possession and enjoyment of saving grace in the peace-offerings, the expiatory sacrifices furnished the means of removing the barrier which sins and trespasses had set up between the sinner and the holy God, and procured the forgiveness of sin and guilt, so that the sinner could attain once more to the unrestricted enjoyment of the covenant grace. For, provided only that the people of God drew near to their God with sacrificial gifts, in obedience to His commandments and in firm reliance upon His word, which had connected the forgiveness of sin, strength for sanctification, and the peace of fellowship with Him, with these manifestations of their piety, the offerers would receive in truth the blessings promised them by the Lord. Nevertheless these sacrifices could not make those who drew near to God with them and in them "perfect as pertaining to the conscience" (Heb 9:9; Heb 10:1), because the blood of bulls and of goats could not possibly take away sin (Heb 10:4). The forgiveness of sin which the atoning sacrifices procured, was only a πάρεσις of past sins through the forbearance of God (Rom 3:25-26), in anticipation of the true sacrifice of Christ, of which the animal sacrifices were only a type, and by which the justice of God is satisfied, and the way opened fore the full forgiveness of sin and complete reconciliation with God. So also the sanctification and fellowship set forth by the burnt-offerings and peace-offerings, were simply a sanctification of the fellowship already established by the covenant of the law between Israel and its covenant God, which pointed forward to the true sanctification and blessedness that grow out of the righteousness of faith, and expand through the operation of the Holy Spirit into the true righteousness and blessedness of the divine peace of reconciliation. The effect of the sacrifices was in harmony with the nature of the old covenant. The fellowship with God, established by this covenant, was simply a faint copy of that true and living fellowship with God, which consists in God's dwelling in our hearts through His Spirit, transforming our spirit, soul, and body more and more into His own image and His divine nature, and making us partakers of the glory and blessedness of His divine life. However intimately the infinite and holy God connected Himself with His people in the earthly sanctuary of the tabernacle and the altar of burnt-offering, yet so long as this sanctuary stood, the God who was enthroned in the most holy place was separated by the veil from His people, who could only appear before Him in the fore-court, as a proof that the sin which separates unholy man from the holy God had not yet been taken out of the way. Just as the old covenant generally was not intended to secure redemption from sin, but the law was designed to produce the knowledge of sin; so the desire for reconciliation with God was not to be truly satisfied by its sacrificial ordinances, but a desire was to be awakened for that true sacrifice which cleanses from all sins, and the way to be prepared for the appearing of the Son of God, who would exalt the shadows of the Mosaic sacrifices into a substantial reality by giving up His own life as a propitiation for the sins of the whole world, and thus through the one offering of His own holy body would perfect all the manifold sacrifices of the Old Testament economy.
Introduction
Here is, I. The law of the trespass-offering (Lev 7:1-7), with some further directions concerning the burnt-offering and the meat-offering (Lev 7:8-10). II. The law of the peace-offering. The eating of it (Lev 7:11-21), on which occasion the prohibition of eating fat or blood is repeated (Lev 7:22-27), and the priests' share of it (Lev 7:28-34). III. The conclusion of those institutions (Lev 7:35, etc.).
Verse 1
Observe here, 1. Concerning the trespass-offering, that, being much of the same nature with the sin-offering, it was to be governed by the same rules, Lev 7:6. When the blood and fat were offered to God to make atonement, the priests were to eat the flesh, as that of the sin-offering, in the holy place. The Jews have a tradition (as we have it from the learned bishop Patrick) concerning the sprinkling of the blood of the trespass-offering round about upon the altar, "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt-offerings was sprinkled round about above the line, but that of the trespass-offerings and peace-offerings round about below the line." As to the flesh of the trespass-offering, the right to it belonged to the priest that offered it, Lev 7:7. He that did the work must have the wages. This was an encouragement to the priests to give diligent attendance on the altar; the more ready and busy they were the more they got. Note, The more diligent we are in the services of religion the more we shall reap of the advantages of it. But any of the priests, and the males of their families, might be invited by him to whom it belonged to partake with him: Every male among the priests shall eat thereof, that is, may eat thereof, in the holy place, Lev 7:6. And, no doubt, it was the usage to treat one another with those perquisites of their office, by which friendship and fellowship were kept up among the priests. Freely they had received, and must freely give. It seems the offerer was not himself to have any share of his trespass-offering, as he was to have of his peace-offering; but it was all divided between the altar and the priest. They offered peace-offerings in thankfulness for mercy, and then it was proper to feast; but they offered trespass-offerings in sorrow for sin, and then fasting was more proper, in token of holy mourning, and a resolution to abstain from sin. 2. Concerning the burnt-offering it is here appointed that the priest that offered it should have the skin (Lev 7:8), which no doubt he might make money of. "This" (the Jews say) "is meant only for the burnt-offerings which were offered by particular persons; for the profit of the skins of the daily burnt-offerings for the congregation went to the repair of the sanctuary." Some suggest that this appointment will help us to understand God's clothing our first parents with coats of skins, Gen 3:21. It is probable that the beasts whose skins they were were offered in sacrifice as whole burnt-offerings, and that Adam was the priest that offered them; and then God gave him the skins, as his fee, to make clothes of for himself and his wife, in remembrance of which the skins ever after pertained to the priest; and see Gen 27:16. 3. Concerning the meat-offering, if it was dressed, it was fit to be eaten immediately; and therefore the priest that offered it was to have it, Lev 7:9. If it was dry, there was not so much occasion for being in haste to use it; and therefore an equal dividend of it must be made among all the priests that were then in waiting, Lev 7:10.
Verse 11
All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions. I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation. II. The rites and ceremonies about the peace-offerings are enlarged upon. 1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev 7:29) which requires an oblation with it, that the table might be as well furnished as the altar. 2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev 7:16. If any was left beyond the time limited, it was to be burnt (Lev 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Lev 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Psa 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb 3:13, Heb 3:14), for it will be too late shortly. 3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev 7:20, Lev 7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, Pe1 2:1, Pe1 2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev 7:20) and again (Lev 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. "Be you holy, for God is holy, and you pertain to him." 4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Lev 3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Lev 7:23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat - if he do it presumptuously, he is in danger of being cut off by the hand of God - if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Lev 7:24. (2.) The prohibition of blood is more general (Lev 7:26, Lev 7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat. 5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Lev 7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (Sa1 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.
Verse 35
Here is the conclusion of these laws concerning the sacrifices, though some of them are afterwards repeated and explained. The are to be considered, 1. As a grant to the priests, Lev 7:35, Lev 7:36. In the day they were ordained to that work and office this provision was made for their comfortable maintenance. Note, God will take care that those who are employed for him be well paid and well provided for. Those that receive the anointing of the Spirit to minister unto the Lord shall have their portion, and it shall be a worthy portion, out of the offerings of the Lord; for God's work is its own wages, and there is a present reward of obedience in obedience. 2. As a statute for ever to the people, that they should bring these offerings according to the rules prescribed, and cheerfully give the priests their share out of them. God commanded the children of Israel to offer their oblations, Lev 7:38. Note, The solemn acts religious worship are commanded. They are not things that we are left to our liberty in, and which we may do or not do at our pleasure; but we are under indispensable obligations to perform them in their season, and it is at our peril if we omit them. The observance of the laws of Christ cannot be less necessary than the observance of the laws of Moses was.
Verse 3
7:3-4 The guilt offering required the sacrifice of a ram (5:18). • fat . . . tail . . . organs: The parts of the guilt offering to be burned were the same as those for the peace offering (3:3-4, 9-10, 14-15) and the sin offering (4:8-9, 26, 31, 35).
Verse 12
7:12-15 The peace offering could be presented as an expression of thanks (as here), as payment of a vow (7:16), or as a voluntary offering (see 3:1-7). A worshiper made it an expression of thanksgiving by presenting a grain offering along with the peace offering (2:1-16). A grain offering consisted of unleavened cakes, wafers, or cakes of fine flour, all mixed or spread with olive oil. A representative portion was set aside to be burned (2:9). The grain offering was to be accompanied by loaves of yeast bread (7:13).
Verse 15
7:15 The thanksgiving offering was given when the worshiper was thankful (Jer 17:26; 33:11). The sacrifice was to be eaten on the same day it was offered so that the event would not fade from the worshiper’s memory.
Verse 16
7:16-18 In contrast to the “peace offering of thanksgiving,” which was presented as an expression of thanks to the Lord (7:12-15), the offering to fulfill a vow related to a vow made by a worshiper. The festive meal that followed was more relaxed and could extend into the next day. However, because the vow offering involved a vow made to God, it was still more restrictive than the voluntary offering, which could even use a deformed animal (22:23).
Verse 18
7:18 The Hebrew term for contaminated (piggul) occurs only in three other places (19:7; Isa 65:4; Ezek 4:14). It is always used in reference to meat that is unacceptable for sacrifice or human consumption.
Verse 19
7:19-21 Anything that was ceremonially unclean could not come into contact with what was holy (7:20). Although uncleanness was not sinful in itself, it symbolized what was unholy (see Exod 19:10).
Verse 20
7:20-21 cut off: Three interpretations are possible for this expression, all of them very grave: (1) The person was subject to God’s judgment and faced an early death by natural causes (17:10-14). (2) The person was to be executed by the community (cp. Exod 31:14). (3) The person lost communal membership in Israel, either by banishment (such as by excommunication) or by shunning the person and treating him or her as unclean (Lev 18:24-30; cp. 23:29-30, where “cut off” seems distinct from “destroy”).
Verse 22
7:22-27 In the sacrificial system, the fat and blood of all altar offerings belonged to God. They were offered before any of the sacrifice could be eaten. Consuming blood was specifically forbidden because it represented the very life of the animal (17:10-16). The injunction against eating fat might have been because fat, considered to be the best part of the offering, belonged to God.
Verse 24
7:24 Animals found dead had not been drained of their blood and were therefore unclean. Their fat was unfit to offer to the Lord and could not be eaten. However, it could be used for any other purpose, such as greasing cart axles, waterproofing animal hides, and other household uses.
Verse 26
7:26-27 The prohibition against consuming blood was so important that the Council at Jerusalem included it in the instructions for Gentile believers (Acts 15:29).
Verse 34
7:34 breast of the special offering . . . right thigh of the sacred offering: The peace offering was a shared meal between God, the priest, the worshiper, and guests. The breast (in some older translations called a “wave offering”) and thigh (sometimes called the “contribution” or “heave offering”) were specifically designated as the priest’s portion (see 10:13-15). After these offerings were taken into the Tabernacle and presented before the Lord, they could then be eaten (see Exod 29:24, 26).
Verse 36
7:36 anointed: See 8:12, 30; also Exod 40:13-15.