Text -- Leviticus 7:28-38 (NET)

Priestly Portions of Peace Offerings

7:28 Then the Lord spoke to Moses: 7:29 “Tell the Israelites, ‘The one who presents his peace offering sacrifice to the Lord must bring his offering to the Lord from his peace offering sacrifice. 7:30 With his own hands he must bring the Lord’s gifts. He must bring the fat with the breast to wave the breast as a wave offering before the Lord, 7:31 and the priest must offer the fat up in smoke on the altar, but the breast will belong to Aaron and his sons. 7:32 The right thigh you must give as a contribution offering to the priest from your peace offering sacrifices. 7:33 The one from Aaron’s sons who presents the blood of the peace offering and fat will have the right thigh as his share, 7:34 for the breast of the wave offering and the thigh of the contribution offering I have taken from the Israelites out of their peace offering sacrifices and have given them to Aaron the priest and to his sons from the people of Israel as a perpetual allotted portion.’” 7:35 This is the allotment of Aaron and the allotment of his sons from the Lord’s gifts on the day Moses presented them to serve as priests to the Lord. 7:36 This is what the Lord commanded to give to them from the Israelites on the day Moses anointed them– a perpetual allotted portion throughout their generations.

Summary of Sacrificial Regulations in Leviticus 6:8-7:36

7:37 This is the law for the burnt offering, the grain offering, the sin offering, the guilt offering, the ordination offering, and the peace offering sacrifice, 7:38 which the Lord commanded Moses on Mount Sinai on the day he commanded the Israelites to present their offerings to the Lord in the wilderness of Sinai.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 7:29

Not by another, but by himself, that is, those parts of the peace-offering, which are in a special manner offered to God.

Wesley: Lev 7:29

That is, to the tabernacle, where the Lord was present in a special manner. Though part of such offerings might be eaten in any clean place, Lev 10:14, yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.

Wesley: Lev 7:30

After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer.

Wesley: Lev 7:30

So called, not strictly, as burnt-offerings are, because some parts of these were left for the priest, but more largely, because even these peace-offerings were in part, tho' not wholly, burnt.

Wesley: Lev 7:30

To and fro, by his hands, which were supported and directed by the hands of the priest.

Wesley: Lev 7:31

The portion of every succeeding high-priest and his family.

Wesley: Lev 7:34

breast and heave - shoulder - The breast or heart is the seat of wisdom, and the shoulder of strength for action; and these two may denote that wisdom, and power, which were in Christ our high-priest, and which ought to be in every priest.

Wesley: Lev 7:35

That is, of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the part of the sacrifices belonging to the priest by virtue of his anointing. This was their portion appointed them by God in that day, and therefore to be given to them in after ages.

Wesley: Lev 7:37

That is, of the sacrifice offered at the consecration of the priests.

JFB: Lev 7:29-34

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.

JFB: Lev 7:35-38

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.

JFB: Lev 7:35-38

That is, from the day they approached the Lord in the duties of their ministry.

Clarke: Lev 7:29

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

Clarke: Lev 7:30

Wave-offering - See Clarke on Exo 29:27 (note).

Clarke: Lev 7:32

The right shoulder - See Clarke on Exo 29:27 (note).

Clarke: Lev 7:36

In the day that he anointed them - See Clarke’ s note on Exo 40:15.

Clarke: Lev 7:38

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 2Ch 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.

Calvin: Lev 7:37

37.This is the law of the burnt-offering In this conclusion Moses indicates that full provision had been made lest any addition should insinuate itself from man’s inventions to vitiate the sacrifices. In the day, he says, that God appointed the sacrifices to be offered to Him on Mount Sinai, He omitted nothing which was to be observed, lest men should dare to introduce anything except what He prescribed. And surely, when He had thus carefully embraced all the ceremonies, we may easily infer from hence how earnestly we should avoid all temerity and audacity in invention. The design, therefore, of Moses was in this brief admonition to exhort the people to soberness, lest they should transgress the limits placed by God.

TSK: Lev 7:29

Lev. 3:1-17; Col 1:20; 1Jo 1:7

TSK: Lev 7:30

Exo 29:24-28; Num 6:20

own hands : Lev 3:3, Lev 3:4, Lev 3:9, Lev 3:14; Psa 110:3; Joh 10:18; 2Co 8:12

with the breast : Lev 8:27, Lev 9:21

TSK: Lev 7:31

the priest : Lev 3:5, Lev 3:11, Lev 3:16

the breast : Lev 7:34, Lev 5:13, Lev 6:16, Lev 6:26, Lev 8:29; Num 18:18

TSK: Lev 7:32

Lev 7:34, Lev 8:25, Lev 8:26, Lev 9:21, Lev 10:14; Num 6:20, Num 18:18, Num 18:19; Deu 18:3; 1Co 9:13, 1Co 9:14

TSK: Lev 7:33

that offereth : Lev 7:3, 6:1-30, 26:1-46

TSK: Lev 7:34

the wave : Lev 7:30-32, Lev 10:14, Lev 10:15; Exo 29:28; Num 18:18, Num 18:19; Deu 18:3

by a statute : Lev 3:17; Exo 29:9

TSK: Lev 7:35

portion : Lev 8:10-12, Lev 8:30; Exo 29:7, Exo 29:21, Exo 40:13-15; Isa 10:27, Isa 61:1; Joh 3:34; 2Co 1:21; 1Jo 2:20, 1Jo 2:27

he presented : Exo 28:1, Exo 29:1; Num 18:7-19

TSK: Lev 7:36

in the day : Lev 8:12, Lev 8:30; Exo 40:13, Exo 40:15

TSK: Lev 7:37

the law : Lev. 1:1-17, Lev 6:9-13; Exo 29:38-42

meat : Lev. 2:1-16, Lev 6:14-18

sin : Lev. 4:1-35, Lev 6:24-30

trespass : Lev 7:1-7, 5:1-6:7

consecrations : Lev 6:20-23; Exo 29:1

sacrifice : Lev 7:11-21, 3:1-17

TSK: Lev 7:38

commanded : Lev 1:1, Lev 1:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 7:30-32

Wave-offering ... heave-offering - The latter appears to be used (like קרבן qorbân , Lev 1:2) for offerings in general. Waving (a moving to and fro, repeated several times) or heaving (a lifting up once) the offering was a solemn form of dedicating a thing to the use of the sanctuary.

Barnes: Lev 7:35

The portion of the anointing ... - Rather, the appointed share of Aaron and of his sons.

Barnes: Lev 7:37

Of the consecrations - That is, of the sacrifices which were to be offered in the consecration of the priests. See the marginal references.

Barnes: Lev 7:38

wilderness of Sinai - Compare Exo 19:1.

Poole: Lev 7:29

Not by another, but by himself, as it is explained Lev 7:30 . His oblation, i.e. those parts of the peace-offering which are in a special manner offered to God, to wit, the fat, and breast, and shoulder, as it follows. Unto the Lord, i.e. to the tabernacle, where the Lord was present in a special manner. He shows, that though part of such offerings might be eaten in any clean place, Lev 10:14 , yet not till they had been killed, and part of them offered to the Lord in the place appointed by him for that purpose.

Poole: Lev 7:30

After the beast was killed, and the parts of it divided, the priest was to put the parts mentioned into the hands of the offerer. See Exo 29:22-24 .

Made by fire so called not strictly, as burnt-offerings are, because some parts of these were left for the priest, Lev 7:31 ; but more largely, because even these peace-offerings were in part, though not wholly, burnt.

The breast may be waved to and fro by his hands, which were supported and directed by the hands of the priest.

Poole: Lev 7:31

i.e. The portion of every succeeding high priest and his family: compare Exo 29:26 .

Poole: Lev 7:34

The breast or heart is the seat of wisdom, and the

shoulder of strength for action, and these two may denote that wisdom and virtue or power which was in Christ our High Priest, 1Co 1:24 , and which ought to be in every priest.

Poole: Lev 7:35

Of the anointing i.e. of the priesthood; the sign put for the thing signified; and the anointing by a like figure is put for the right, or part of the sacrifices belonging to the priest by virtue of his anointing, as plainly appears from the words here following,

out of the offering & c.

In the day when he presented them: this was their portion appointed them by God in that day, and therefore to be given to them in after-ages. Or, from the day , &c., and thenceforward; the Hebrew preposition beth being put for rain , as it is frequently.

Poole: Lev 7:37

Of the consecration i.e. of the sacrifice offered at the consecration of the priests.

Haydock: Lev 7:29

Sacrifice ....Libations, flour, wine, and oil. (Lyranus)

Haydock: Lev 7:31

The breast, and other parts mentioned, Deuteronomy xviii. 3.

Haydock: Lev 7:34

Separated from the breast for the Lord, and waved before Him, as the Hebrew intimates.

Haydock: Lev 7:35

Anointing. Le Clerc translates the food. On this Aaron shall be maintained. This shall be his salary or portion, in quality of God's anointed.

Haydock: Lev 7:36

Israel. Hebrew adds, "in the day of his anointing," or consecration. (Calmet)

Haydock: Lev 7:37

Law. Six sorts of sacrifices are here specified, holocausts, flour-offerings, sin and trespass-offerings, those for the consecration of priests, and the peace-offerings.

Haydock: Lev 7:38

In, or at the foot of Mount Sinai. (Haydock)

Gill: Lev 7:28

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.

Gill: Lev 7:29

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.

Gill: Lev 7:30

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.

Gill: Lev 7:31

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.

Gill: Lev 7:32

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.

Gill: Lev 7:33

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.

Gill: Lev 7:34

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.

Gill: Lev 7:35

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.

Gill: Lev 7:36

Which the Lord commanded to be given them of the children of Israel,.... Whenever they brought their offerings to be offered up by them, such parts thereof were ordered to be allowed them as theirs:

in the day that he anointed them; or from the day they were anointed of Moses, by the direction of the Lord, from that time they had a right and claim to the above things, out of the sacrifices brought, so Aben Ezra: and this was

by a statute for ever throughout their generations; in all successive generations, unto the coming of the Messiah, which would put an end to their priesthood. Thus the Lord provided for the maintenance of his ministers, till that time came; and since it has been the ordinance of Christ, that they which preach the Gospel should live of the Gospel, 1Co 9:13.

Gill: Lev 7:37

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.

Gill: Lev 7:38

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 7:28

¹ sn See the note on Lev 6:8 [6:1 HT].

NET Notes: Lev 7:30

¹ tn Heb “on the breast.”

² tc Many Hebrew mss and some versions (esp. the LXX) limit the offerings in the last part of this verse to the fat portions, specifically, the fat and the fat lobe of the liver (see the BHS footnote). The verse is somewhat awkward in Hebrew but nevertheless correct.

tn Heb “the breast to wave it, a wave offering before the Lord.” Other possible translations are “to elevate the breast [as] an elevation offering before the Lord” (cf. NRSV) or “to present the breast [as] a presentation offering before the Lord.” See J. E. Hartley, Leviticus (WBC), 91, J. Milgrom, Leviticus (AB), 1:430-31, 461-72, and R. E. Averbeck, NIDOTTE 3:63-67.

NET Notes: Lev 7:32

¹ tn Older English versions (e.g., KJV, ASV) translate this Hebrew term (תְּרוּמָה, tÿrumah) “heave offering,” derived from the idea of “to raise, to lift” found in the verbal root (cf. NAB “a raised offering”). “Contribution offering” is a better English rendering because it refers to something “taken out from” (i.e., “lifted up from”; cf. the Hebrew term הֵרִים (herim) in, e.g., Lev 2:9; 4:8, etc.) the offering as a special contribution to the specific priest who presided over the offering procedures in any particular instance (see the next verse and R. E. Averbeck, NIDOTTE 4:335-37). Cf. TEV “as a special contribution”; NCV, NLT “as a gift.”

NET Notes: Lev 7:34

¹ tn Or “a perpetual regulation”; cf. NASB “as their due forever”; NRSV “as a perpetual due”; NLT “their regular share.”

NET Notes: Lev 7:35

¹ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

² tn Heb “in the day of he presented them to serve as priests to the Lord.” The grammar here is relatively unusual. First, the verb “presented” appears to be in the perfect rather than the infinitive (but see GKC 531), the latter being normal in such temporal expressions. Second, the active verb form appears to be used as a passive plural (“they were presented”). However, if it is translated active and singular then Moses would be the subject: “on the day he [Moses] offered them [Aaron and his sons].”

NET Notes: Lev 7:36

¹ tn Heb “the day he”; the referent (Moses) has been specified in the translation for clarity.

² tn Heb “which the Lord commanded to give to them in the day he anointed them from the children of Israel.” Thus v. 36 is tied syntactically to v. 35 (see the note there).

³ tn Heb “for your generations”; cf. NIV “for the generations to come”; TEV “for all time to come.”

NET Notes: Lev 7:37

¹ sn The Hebrew term translated “law” (תוֹרָה [torah]) occurs up to this point in the book only in Lev 6:9 [6:2 HT], 14 [7 HT], 25 [18 HT], 7:1, 7, 11, and here in 7:37. This suggests that Lev 7:37-38 is a summary of only this section of the book (i.e., Lev 6:8 [6:1 HT]-7:36), not all of Lev 1-7.

² tc In the MT only “the grain offering” lacks a connecting ו (vav). However, many Hebrew , Smr, LXX, Syriac, and some mss of Tg. Onq. have the ו (vav) on “the grain offering” as well.

³ sn The inclusion of the “ordination offering” (מִלּוּאִים, milu’im; the term apparently comes from the notion of “filling [of the hand],” cf. Lev 8:33) here anticipates Lev 8. It is a kind of peace offering, as the regulations in Lev 8:22-32 will show (cf. Exod 29:19-34). In the context of the ordination ritual for the priests it fits into the sequence of offerings as a peace offering would: sin offering (Lev 8:14-17), burnt and grain offering (Lev 8:18-21), and finally peace (i.e., ordination) offering (Lev 8:22-32). Moreover, in this case, Moses received the breast of the ordination offering as his due since he was the presiding priest over the sacrificial procedures (Lev 8:29; cf. Lev 7:30-31), while Aaron and his sons ate the portions that would have been consumed by the common worshipers in a regular peace offering procedure (Exod 29:31-34; cf. Lev 7:15-18). For a general introduction to the peace offering see the note on Lev 3:1.

Geneva Bible: Lev 7:30

His own ^{( m )} hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved [for] a wave offering before the LORD.

^{( m )} And should not send it by another.

Geneva Bible: Lev 7:35

This [is the portion] of the ^{( n )} anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day [when] he presented them to minister unto the LORD in the priest's office;

^{( n )} that is, his privilege, reward and portion.

Geneva Bible: Lev 7:37

This [is] the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the ^{( o )} consecrations, and of the sacrifice of the peace offerings;

^{( o )} Which sacrifice was offered when the priests were consecrated, (Exo 29:22).

Commentary -- Verse Range Notes

TSK Synopsis: Lev 7:1-38

1 The law of the trespass offering;

11 and of the peace offering;

12 whether it be for a thanksgiving;

16 or a vow, or a free will offering.

22 The fat and the blood are forbidden.

28 The priests' portion in the peace offerings.

35 The whole summed up.

MHCC: Lev 7:28-34

The priest who offered, was to have the breast and the right shoulder. When the sacrifice was killed, the offerer himself must present God's part of it; that he might signify his cheerfully giving it up to God. 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. Be persuaded and encouraged to feed and feast upon Christ, our Peace-offering. This blessed Peace-offering is not for the priests only, for saints of the highest rank and greatest eminence, but for the common people also. Take heed of delay. Many think to repent and return to God when they are dying and dropping into hell; but they should eat the peace-offering, and eat it now. Stay not till the day of the Lord's patience be run out, for eating the third day will not be accepted, nor will catching at Christ when thou art gone to hell!

MHCC: Lev 7:35-38

Solemn acts of religious worship are not things which we may do or not do at our pleasure; it is at our peril if we omit them. An observance of the laws of Christ cannot be less necessary than of the laws of Moses.

Matthew Henry: Lev 7:11-34

All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions.

I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation.

II. The rites and ceremonies about the peace-offerings are enlarged upon.

1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev 7:29) which requires an oblation with it, that the table might be as well furnished as the altar.

2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev 7:16. If any was left beyond the time limited, it was to be burnt (Lev 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Lev 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire ), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Psa 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb 3:13, Heb 3:14), for it will be too late shortly.

3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev 7:20, Lev 7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, 1Pe 2:1, 1Pe 2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev 7:20) and again (Lev 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. " Be you holy, for God is holy, and you pertain to him."

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 (1Sa 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.

Matthew Henry: Lev 7:35-38

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

Keil-Delitzsch: Lev 7:28-29

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.

Keil-Delitzsch: Lev 7:30-33

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 i 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; Son 5:15), and therefore in the case of an animal it is not the fore-leg, or shoulder ( βραχηίων , armus ), which is called זרע , or the arm (Num 6:19; Deu 18:3), but the hind-leg, or rather the upper part of it or ham, which is mentioned in 1Sa 9:24 as a peculiarly choice portion ( Knobel ). As a portion lifted off from the sacrificial gifts, it is often called "the heave-leg "(v. 34; Lev 10:14-15; Num 6:20; Exo 29:27), because it was lifted or heaved off from the sacrificial animal, as a gift of honour for the officiating priest, but without being waved like the breast-piece-though the more general phrase, "to wave a wave-offering before Jehovah"(Lev 10:15), includes the offering of the heave-leg (see my Archaeologie i. pp. 244-5).

Keil-Delitzsch: Lev 7:34-36

The wave-breast and heave-leg Jehovah had taken of the children of Israel, from off the sacrifices of their peace-offerings: i.e., had imposed it upon them as tribute, and had given them to Aaron and his sons, i.e., to the priests, "as a statute for ever,"- in other words, as a right which they could claim of the Israelites for all ages (cf. Exo 27:21). - With Lev 7:35, Lev 7:36, the instructions concerning the peace-offerings are brought to a close. " This (the wave-breast and heave-leg) is the share of Aaron and his sons from the firings of Jehovah in the day (i.e., which Jehovah assigned to them in the day) when He caused them to draw near to become priests to Jehovah, "i.e., according to the explanation in Lev 7:36, " in the day of their anointing. "The word 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.

Keil-Delitzsch: Lev 7:37-38

With Lev 7:37 and Lev 7:38 the whole of the sacrificial law (ch. 1-7) is brought to a close. Among the sacrifices appointed, the fill-offering ( 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 (1Ch 29:5; 2Ch 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.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 1:1--7:38

A. The laws of sacrifice chs. 1-7

God designed the offerings to teach the Israelites as well as to enable them to worship Him. They taught the people what was necessary to maintain and restore the believer's communion with God.

"The servant, therefore, had to approach his Sovereign at His dwelling place by presenting an appropriate token of his obedient submission."¹⁸

The regulations that follow do not contain all the detail that we would need to duplicate these sacrifices. Only information that helps the reader understand and appreciate future references to the offerings appears. In this respect the present section of text is similar to the instructions concerning the tabernacle. Neither section gives us all the information we could want, but both tell us all that we need to know.

"They [chapters 1-7] may be compared to the genealogies in Genesis and those at the beginning of 1 Chronicles, whose purpose is to introduce the main characters of the subsequent narratives."¹⁹

Each offering involved three objects:

1. The offerer (the person bringing the offering)

2. The offering (the animal or object being offered)

3. The mediator (the priest).

There were important differences between the offerings.²⁰

1. Each offering was different from the other offerings.

2. Within each offering there were different options of what the offerer could present and how he could offer them.

The first three offerings were "soothing aroma" offerings. The last two also go together because they were not soothing aromas. The first three were offerings of worship that were a sweet aroma to God. Each of these offerings reveals what is essential for or what results from a relationship between a redeemed sinner and a holy God. The last two were offerings of expiation for sin and were therefore not a sweet savor to God. These two offerings reveal how to restore a broken relationship between a redeemed Israelite sinner and a holy God.

"This is not the order in which the sacrifices were usually offered, but is rather a logical or didactic order, grouping the sacrifices by conceptual associations . . . ."²¹

In the revelation of the first three offerings, each chapter contains three paragraphs. In each chapter God described the most valuable sacrifice first and then the less valuable. The rules about these sacrifices may have been arranged in logical order to make them easier to memorize.²²

Burnt offerings (ch. 1)	Meal offerings (ch. 2)	Peace offerings (ch. 3)
cattle (vv. 3-9)	uncooked (vv. 1-3)	cattle (vv. 1-5)
sheep or goats (vv. 10-13)	cooked (vv. 4-10)	sheep (vv. 6-11)
birds (vv. 14-17)	miscellaneous (vv. 11-16)	goats (vv. 12-17)

These laws concerning offerings appear here in the text because they explain the sacrifices and ceremonies that took place at the ordination of Aaron and his sons (chs. 8-9). The legal material prepares the reader to understand the narrative material. This arrangement is typical in Leviticus.

Constable: Lev 6:8--8:1

6. Instructions for the priests concerning the offerings 6:8-7:38

"The five basic sacrifices are . . . introduced twice, each sacrifice being treated both in the main section addressed to the people [1:1-6:7] and in the supplementary section addressed to the priests [6:8-7:38]."⁶²

The main theme of this section is who may eat what parts of the offerings and where. Generally only the priests could eat the sacrifices, but the offerers could eat part of the peace offering. In this section frequency of offering determines the order of the material rather than theological significance (cf. chs. 1-5). The regular daily burnt and meal sacrifices come first, then the less frequent sin (purification) offering, then the occasional trespass (reparation) offering, and finally the optional peace (fellowship) offering.

Constable: Lev 7:11-36

The law of the peace (fellowship) offering 7:11-36

This is the only offering that ordinary Israelites could eat, but the priests also ate a part. This pericope clarifies who could eat what and when. For many Israelites eating the peace offering was probably the main, and perhaps the only, time they ate meat. Consequently this pericope also contains general regulations governing the consumption of meat (vv. 22-27).

"The thanksgiving . . . gift [v. 12] represented the donor's acknowledgement of God's mercies to him, while the votive . . . [v. 16] comprised an offering in fulfillment of a vow. The freewill . . . offering [v. 16] consisted of an act of homage and obedience to the Lord where no vow had been made, and with the other categories of well-being sacrifices lent substance to the conviction in Israel that God valued a tangible response to His blessings more than a mere verbal profession of gratitude, which might or might not be sincere."⁶⁶

One writer summarized the lessons of 7:11-21 as follows.

"I. Believers are to celebrate their peace with God (11).

II. Those at peace with God should express material and public gratitude for divine assistance (12-15).

A. Gratitude demands a generous material response (12-13).

B. Gratitude must be directed to God (14).

C. Gratitude needs to be expressed in a group (15).

III. Those at peace with God may obligate themselves to undertake acts of tribute to God (16a).

IV. Those at peace with God want to perform free acts of homage in appreciation to God (16b-18).

V. Maintaining peace with God is to be taken very seriously (19-21)."⁶⁷

The seriousness of eating while unclean is clear from the penalty imposed (vv. 20-21), which was direct divine judgment, usually death.⁶⁸ God also prescribed this penalty for anyone who ate the fat (God's portion, v. 25) or meat from which the blood had not been drained (v. 27; 1 Sam. 14:33). Blood represented life that was the medium of atonement for humankind (cf. 17:10-14).

There may have been a hygenic reason for God prohibiting the eating of animal fat too.

"Animal fats eaten consistently in significant amounts over a lengthy period of time can raise the cholesterol level already present in the blood and, especially in conjunction with hypertension, can result in such conditions as arteriosclerosis and atherosclerosis, both of which cause circulatory accidents. Had the eating of animal fat and suet been permitted, such an imbalance of cholesterol might well have been precipitated among the Hebrews, since they were already ingesting such saturated fats as butter (i.e. curds) and cheese. But by restricting the intake of potentially damaging fats, the circulatory system would be enabled to maintain a reasonable blood-cholesterol level, and allow the factor known as high-density lipoprotein to protect the arteries and the heart against disease. Some modern cancer researchers also maintain that a diet high in saturated fats can lead to mammary gland and colon cancer in those who are constitutionally (i.e. genetically) predisposed."⁶⁹

Jesus Christ terminated the Mosaic Law including its dietary restrictions by declaring all foods clean (Mark 7:19). He meant that from then on diet would have nothing to do with one's relationship with God, as it did under the Law. He did not mean that the potentially harmful results of eating certains foods would cease. Our relationship with God is unaffected by the foods we choose to eat as Christians. However, God's dietary guidelines for the Israelites help us identify foods that it may be wise for us to avoid for physical reasons. Some of the dietary restrictions of the Mosaic Law expressed God's concern for His people's physical welfare as well as for their spiritual welfare.

The wave offering (vv. 30-34) describes one way in which the priest and the offerer presented the offerings of consecration.

". . . the priest laid the object to be waved upon the hands of the offerer, and then placed his own hands underneath, and moved the hands of the offerer backwards and forwards in a horizontal direction, to indicate by the movement forwards, i.e., in the direction towards the altar, the presentation of the sacrifice, or the symbolical transference of it to God, and by the movement backwards, the reception of it back again, as a present which God handed over to His servants the priests."⁷⁰

"According to traditional Jewish exegesis contribution' (or heaving) was effected by a vertical, up-and-down action, whereas dedication' (waving) was done with a sideways action."⁷¹

Constable: Lev 7:37-38

Summary of the law of the offerings 7:37-38

This section closes with a summary. This is a common feature of Leviticus (cf. 11:46-47; 13:59; 14:54-57; 15:32-33).

"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 the 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."⁷²

"Jesus said that God must be worshipped in spirit and in truth. And it has become commonplace to contrast spirit and form as if they were incompatible in worship. The letter killeth but the Spirit giveth life' is a text that out of context (2 Cor. 3:6) can be used to justify slapdash leading of services and other Christian activities. Spontaneity and lack of preparation is equated with spirituality. Lev. 6-7 denies this: care and attention to detail are indispensable to the conduct of divine worship. God is more important, more distinguished, worthy of more respect than any man; therefore we should follow his injunctions to the letter, if we respect him."⁷³

The New Testament later revealed that all the Israelite sacrifices and priesthood pointed to Jesus Christ's sacrifice and priesthood (Heb. 5-10). Worthy subjects of further study in connection with the five offerings are (1) how Jesus Christ fulfilled each one and (2) what we can learn about our worship of God from these offerings.⁷⁴

Guzik: Lev 7:1-38

Leviticus 7 - More Instructions For the Priests

A. Specific instructions regarding the offerings.

1. (1-10) The guilt offering.

Likewise this is the law of the trespass offering (it is most holy): In the place where they kill the burnt offering they shall kill the trespass offering. And its blood he shall sprinkle all around on the altar. And he shall offer from it all its fat. The fat tail and the fat that covers the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys, he shall remove; and the priest shall burn them on the altar as an offering made by fire to the LORD. It is a trespass offering. Every male among the priests may eat it. It shall be eaten in a holy place. It is most holy. The trespass offering is like the sin offering; there is one law for them both: the priest who makes atonement with it shall have it. And the priest who offers anyone's burnt offering, that priest shall have for himself the skin of the burnt offering which he has offered. Also every grain offering that is baked in the oven and all that is prepared in the covered pan, or in a pan, shall be the priest's who offers it. Every grain offering, whether mixed with oil, or dry, shall belong to all the sons of Aaron, to one as much as the other.

a. This is the law of the trespass offering: This offering followed a similar pattern to previous sacrifices. The blood and the fat belonged to God and the meat portions could be shared among the priests, with its distribution determined by the officiating priest.

b. Shall belong to all the sons of Aaron, to one as much as the other: The distribution was the responsibility of the officiating priest, but they were supposed to make sure that portions were distributed equally.

2. (11-36) The peace offering.

"This is the law of the sacrifice of peace offerings which he shall offer to the LORD: If he offers it for a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes mixed with oil, unleavened wafers anointed with oil, or cakes of blended flour mixed with oil. Besides the cakes, as his offering he shall offer leavened bread with the sacrifice of thanksgiving of his peace offering. And from it he shall offer one cake from each offering as a heave offering to the LORD. It shall belong to the priest who sprinkles the blood of the peace offering. The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning. But if the sacrifice of his offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be imputed to him; it shall be an abomination to him who offers it, and the person who eats of it shall bear guilt. The flesh that touches any unclean thing shall not be eaten. It shall be burned with fire. And as for the clean flesh, all who are clean may eat of it. But the person who eats the flesh of the sacrifice of the peace offering that belongs to the LORD, while he is unclean, that person shall be cut off from his people. Moreover the person who touches any unclean thing, such as human uncleanness, an unclean animal, or any abominable unclean thing, and who eats the flesh of the sacrifice of the peace offering that belongs to the LORD, that person shall be cut off from his people." And the LORD spoke to Moses, saying, "Speak to the children of Israel, saying: 'You shall not eat any fat, of ox or sheep or goat. 'And the fat of an animal that dies naturally, and the fat of what is torn by wild beasts, may be used in any other way; but you shall by no means eat it. For whoever eats the fat of the animal of which men offer an offering made by fire to the LORD, the person who eats it shall be cut off from his people. Moreover you shall not eat any blood in any of your dwellings, whether of bird or beast. Whoever eats any blood, that person shall be cut off from his people.'" Then the LORD spoke to Moses, saying, "Speak to the children of Israel, saying: 'He who offers the sacrifice of his peace offering to the LORD shall bring his offering to the LORD from the sacrifice of his peace offering. 'His own hands shall bring the offerings made by fire to the LORD. The fat with the breast he shall bring, that the breast may be waved as a wave offering before the LORD. And the priest shall burn the fat on the altar, but the breast shall be Aaron's and his sons'. Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings. He among the sons of Aaron, who offers the blood of the peace offering and the fat, shall have the right thigh for his part. For the breast of the wave offering and the thigh of the heave offering I have taken from the children of Israel, from the sacrifices of their peace offerings, and I have given them to Aaron the priest and to his sons from the children of Israel by a statute forever.'" This is the consecrated portion for Aaron and his sons, from the offerings made by fire to the LORD, on the day when Moses presented them to minister to the LORD as priests. The LORD commanded this to be given to them by the children of Israel, on the day that He anointed them, by a statute forever throughout their generations.

a. This is the law of the sacrifice of peace offerings: A peace offering could be brought out of thanksgiving, out of a desire for fellowship with God, or on the occasion of the fulfillment of a vow or a voluntary offering.

b. If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted: The meat from a peace offering had to be eaten in a fellowship meal within three days. God didn't want stale fellowship.

c. All who are clean may eat of it: Ceremonial purity was required of anyone who wanted to participate in the fellowship meal associated with the peace offering. This illustrates the principle that we cannot enjoy the peace of God until we have received His cleansing grace.

d. Whoever eats the fat of the animal of which men offer an offering made by fire to the LORD, the person who eats it shall be cut off from his people: This principle is again. The fat (speaking of the good and the abundance) and the blood (speaking of the life) belonged to God, and had to be given to Him.

e. The breast may be waved as a wave offering to the LORD: This was a specific waving of the portion of meat or bread dedicated to the LORD, waving it before the LORD in a specific pattern. In this way, even though the priest kept the portion, he had still dedicated it unto God.

i. The late chief Rabbi Hertz described the wave offering as thus: First, the portion was laid upon the hands of the donor. Then the officiating priest placed his own hands beneath those of the person offering the sacrifice, and moved the portion first forward and backward, then upward and downward. These motions make a sign of a cross!

3. (37-38) Postscript on the sacrifices.

This is the law of the burnt offering, the grain offering, the sin offering, the trespass offering, the consecrations, and the sacrifice of the peace offering, which the LORD commanded Moses on Mount Sinai, on the day when He commanded the children of Israel to offer their offerings to the LORD in the Wilderness of Sinai.

Jesus Christ and The Sacrificial System

BUT THIS MAN, AFTER HE HAD OFFERED ONE SACRIFICE FOR SINS FOREVER,

SAT DOWN AT THE RIGHT HAND OF GOD. (Hebrews 10:12)

JESUS FULFILLED THE BURNT OFFERING (Leviticus 1)

AS CHRIST ALSO HAS LOVED US AND GIVEN HIMSELF FOR US, AN OFFERING AND A SACRIFICE TO GOD FOR A SWEET SMELLING AROMA (Ephesians 5:2)

JESUS FULFILLED THE GRAIN AND FIRSTFRUITS OFFERING (Leviticus 2)

BUT NOW CHRIST IS RISEN FROM THE DEAD, AND HAS BECOME THE FIRSTFRUITS OF THOSE WHO HAVE FALLEN ASLEEP. (1 Corinthians 15:20)

JESUS FULFILLED THE PEACE OFFERING (Leviticus 3)

THEREFORE, HAVING BEEN JUSTIFIED BY FAITH, WE HAVE PEACE WITH GOD THOUGH OUR LORD, JESUS CHRIST. (Romans 5:1)

JESUS FULFILLED THE SIN OFFERING (Leviticus 4)

FOR HE MADE HIM WHO KNEW NO SIN TO BE SIN FOR US, THAT WE MIGHT BECOME THE RIGHTEOUSNESS OF GOD IN HIM (2 Corinthians 5:21)

JESUS FULFILLED THE GUILT OFFERING (Leviticus 5)

WHO WAS DELIVERED UP BECAUSE OF OUR OFFENSES AND WAS RAISED BECAUSE OF OUR JUSTIFICATION (Romans 4:25)

YOU HAVE MADE HIS SOUL AN OFFERING FOR SIN (Isaiah 53:10)

JESUS FULFILLED EVERY SACRIFICE FOR US!

"He is the Burnt-offering, the Meat-offering, the Peace-offering, the Sin-offering, and the Trespass-offering for His people. By His one oblation of Himself once offered, He has stood in all these different relations" (Jukes)

WE HAVE BEEN SANCTIFIED THROUGH THE OFFERING OF THE BODY OF JESUS CHRIST ONCE FOR ALL. (Hebrews 10:10)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 7 (Chapter Introduction)

Overview

Lev 7:1, The law of the trespass offering; Lev 7:11, and of the peace offering; Lev 7:12, whether it be for a thanksgiving; Lev 7:16, or a vow, or a free will offering; Lev 7:22, The fat and the blood are forbidden; Lev 7:28, The priests’ portion in the peace offerings; Lev 7:35, The whole summed up.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 7 (Chapter Introduction)

CHAPTER 7

The law of the trespass-offering, and what fell to the priests, both of this and some other sacrifices, Lev 7:1-10 . The law of the sacrifices of peace-offerings; of thanksgiving, Lev 7:11-15 ; of vows and free-will-offerings: the unclean person eating thereof to die, Lev 7:16-21 . Fat not to be eaten; what fat might be used for other things; he that eats of the fat of the offering to die; and no blood to be eat, Lev 7:22-27 . Another caution concerning peace-offerings, Lev 7:28-34 . The conclusion of the former laws, which are repeated, Lev 7:35-38 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 7 (Chapter Introduction)

(Lev 7:1-10) Concerning the trespass-offering.

(v. 11-27) Concerning the peace-offering.

(Lev 7:28-34) The wave and heave offerings.

(Lev 7:35-38) The conclusion of these institutions.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 7 (Chapter 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.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

Bibliography

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

Albright, William Foxwell, The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1994.

Bacchiocchi, Samuele. "Sabbatical Typologies of Messianic Redemption." Journal for the Study of Judaism 17:2 (December 1986):153-76.

Baillie, Rebecca A., and E. Eugene Baillie. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baker, David W. "Division Markers and the Structure of Leviticus 1-7." In Studia Biblica 1978: I, pp. 9-15. Edited by E. Livingstone. Sheffield, England: Journal for the Study of the Old Testament, 1979.

Bare, G. Plants and Animals of the Bible. N.c.: United Bible Societies, 1969.

Blosser, Don. "The Sabbath Year Cycle in Josephus." Hebrew Union College Annual 52 (1981):129-39.

Bonar, Andrew A. A Commentary on Leviticus. 5th ed. Geneva Series Commentary series. London: Banner of Truth Trust; reprint ed., 1966.

Bowen, Otis R. "Safer Behavior against AIDS Reiterated for Minorities." American Medical News, December 11, 1987, p. 59.

Browne, S. G. Leprosy in the Bible. London: Christian Medical Fellowship, 1970.

Bush, George. Notes, Critical and Practical, on the Book of Leviticus. New York: Newman and Ivison, 1852; reprint ed. Minneapolis: James & Klock Publishing Co., 1976.

Cansdale, G. S. Animals of the Bible. Exeter, England: Paternoster Press, 1970.

Cardona, Dwardu. "The Rites of Molech." Kronos 9:3 (Summer 1984):20-39.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chiu, Andrew. "Is There Ancestor Worship in the Old Testament?" Evangelical Review of Theology 8:2 (October 1984):217-24.

Clements, Ronald E. "Leviticus." In The Broadman Bible Commentary. 12 vols. Nashville: Broadman Press, 1969-72.

Cole, Sherwood A. "Biology, Homosexuality, and Moral Culpability." Bibliotheca Sacra 154:615 (July-September 1997):355-66.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, D. J. "An Interpretation of Sacrifice in Leviticus." Zeitschrift für die Alttestamentliche Wissenschaft 89 (1977):387-99.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw Hill Book Co., 1961.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Dressler, Herold H. P. "The Sabbath in the Old Testament." In From Sabbath to Lord's Day, pp. 21-41. Edited by D. A. Carson. Grand Rapids: Zondervan Publishing House, 1982.

Eichrodt, Walther. Theology of the Old Testament. Old Testament Library series. 2 vols. Translated by J. A Baker. Philadelphia: Westminster Press, 1961.

Fawver, Jay D. and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September 1990):270-85.

Fee, Gordon D., and Douglas Stuart. How to Read the Bible for All It's Worth. Second ed. Grand Rapids: Zondervan Publishing House, 1993.

Feinberg, Charles Lee. "Hanakkah." Fundamentalist Journal 5:1 (December 1986):16-18.

Friedland, Eric L. "The Atonement Memorial Service in the American Mahzor." Hebrew Union College Annual 55 (1984):243-82.

Gerstenberger, E. S. Leviticus. Old Testament Library series. Louisville: John Knox Press, 1993.

Gnuse, Robert. "Jubilee Legislation in Leviticus: Israel's Vision of Social Reform." Biblical Theology Bulletin 15:2 (April 1985):43-48.

Goldberg, Michael. "Expository Articles: Exodus 1:13-14." Interpretation 37:4 (October 1983):389-91.

Gowan, Donald E. "Wealth and Poverty in the Old Testament." Interpretation 41:4 (October 1987):341-53.

Grabbe, Lester L. "The Scapegoat Tradition: A Study in Early Jewish Interpretation." Journal for the Study of Judaism 18:2 (December 1987):152-67.

Harris, R. Laird. "Leviticus." In Genesis--Numbers. Vol. 2 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1990.

Harrison, R. K. Leviticus. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1980.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Publishers, 1992.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Hertz, J. H. Leviticus. London: Oxford University Press, 1932.

Hoffner, Harry A. "Incest, Sodomy and Bestiality in the Ancient Near East." In Orient and Occident. Essays Presented to Cyrus H. Gordon on the Occasion of His Sixty-fifth Birthday, pp. 81-90. Edited by H. A. Hoffner. Neukirchen-Vluyn: Neukirchener, 1973.

Horton, Fred L., Jr. "Form and Structure in Laws Relating to Women: Leviticus 18:6-18." In Society of Biblical Literature Seminar Papers, pp. 20-33. Edited by George W. MacRae. Cambridge, Mass.: Scholars Press, 1973.

Hui, Timothy K. "The Purpose of Israel's Annual Feasts." Bibliotheca Sacra 147:586 (April-June 1990):143-54.

Hulbert, Terry C. "The Eschatological Significance of Israel's Annual Feasts." Th.D. dissertation, Dallas Theological Seminary, 1965.

Hulse, E. V. "The Nature of Biblical Leprosy' and the Use of Alternative Medical Terms in Modern Translations of the Bible." Palestine Exploration Quarterly 107 (1975):87-105.

Johnson, James R. "Toward a Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):137-46.

Johnson, Luke T. "The Use of Leviticus 19 in the Letter of James." Journal of Biblical Literature 101:3 (1982):391-401.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, l866.

Judisch, Douglas McC. L. "Propitiation in the Language and Typology of the Old Testament." Concordia Theological Quarterly 48:2-3 (April-July 1984):121-43.

Jukes, Andrew. The Law of the Offerings. 17th ed. Grand Rapids: Kregel Publications, 1966.

Kaiser, Walter C., Jr. "Leviticus." In The Interpreter's Bible. Nashville: Abingdon, 1994.

_____. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Keil, C. F. Manual of Biblical Archaeology. 2 vols. Edinburgh: T. & T. Clark, 1887-88.

Keil, C. F., and Franz Delitzsch. The Pentateuch. 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kellogg, Samuel H. The Book of Leviticus. The Expositors' Bible series. New York: George H. Doran Co., n.d.

King, Marchant A. "Pentecost and the Fall Feasts." Moody Monthly 85:10 (June 1985):55-58.

_____. "The Sabbath and the Spring Feasts." Moody Monthly 85:9 (May 1985):46-48.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. The Bible In Its World: The Bible and Archaeology Today. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Lange, John Peter, ed. Commentary on the Holy Scriptures, 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 1: Genesis-Leviticus, by John Peter Lange and Frederic Gardiner. Translated by Tayler Lewis, A. Gosman, and Charles M. Mead.

Leach, E. R. Culture and Communication. Cambridge: University Press, 1976

Levine, B. A. In the Presence of the Lord. Leiden, Netherlands: Brill, 1974.

Lemche, N. P. "The Manumission of Slaves - The Fallow Year - The Sabbatical Year - The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Lindsey, F. Duane. "Leviticus." In The Bible Knowledge Commentary: Old Testament, pp. 163-214. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Livingston, Dennis H. "The Crime of Leviticus XXIV 11." Vetus Testamentum 36:3 (July 1986):352-53.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Macht, D. I. "A Scientific Appreciation of Leviticus 12:1-5." Journal of Biblical Literature 52 (1933):253-60.

Magonet, Jonathan. "The Structure and Meaning of Leviticus 19." Hebrew Annual Review 7 (1983):151-67.

Margotta, R. The Story of Medicine. New York: Golden Press, 1967.

Master, John R. "The Place of Chapter 24 in the Structure of the Book of Leviticus." Bibliotheca Sacra 159:636 (October-December 2002):415-24.

Mathews, Kenneth A. Genesis 1-11:26. New American Commentary series. N.c.: Broadman & Holman Publishers, 1996.

Mendelsohn, I. Slavery in the Ancient Near East. New York: Oxford University Press, 1949.

McMillen, Sim I. None of These Diseases. Westwood, N.J.: Fleming H. Revell Co., 1963.

Merrill, Eugene H. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Milgrom, Jacob. "The Biblical Diet Laws as an Ethical System." Interpretation 17 (1963):288-301.

_____. "The Compass of Biblical Sancta." Jewish Quarterly Review 65 (April 1975):205-16.

_____. Cult and Conscience: The "Asham" and the Priestly Doctrine of Repentance. Leiden, Netherlands: Brill, 1976.

_____. "The Graduated Hatta't [Sin Offering] of Leviticus 5:1-13." Journal of the American Oriental Society 103:1 (January-March 1983):249-54.

_____. Leviticus 1-16. Anchor Bible series. New York: Doubleday, 1991.

_____. "The Priestly Doctrine of Repentance." Revue Biblique 82 (April 1975):186-205.

_____. "Two Kinds of Hatta't [Sin Offering]." Vetus Testamentum 26 (1976):333-37.

Mitchell, Bill. "Leviticus 24.6: The Bread of the Presence--Rows or Piles?" Bible Translator 33:4 (October 1982):447-48.

Mitchell, Mike. "The Go'el: Kinsman Redeemer." Biblical Illustrator 13:1 (Fall 1986):13-15.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morganstern, Julian. "The Decalogue of the Holiness Code." Hebrew Union College Annual 26 (1955):1-27.

Murray, John. Principles of Conduct. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1957.

Neufeld, Edward. "The Prohibitions Against Loans at Interest in Ancient Hebrew Laws." Hebrew Union College Annual 26 (1955):355-412.

The New Bible Dictionary, 1962 ed. S.v. "Clean and Unclean," by Charles L. Feinberg.

Noordtzij, A. Leviticus. Translated by Raymond Togtman. Bible Student's Commentary series. Grand Rapids: Zondervan Publishing House, 1982.

North, Robert. Sociology of the Biblical Jubilee. Rome: Pontifical Biblical Institute, 1954.

Noth, Martin. The Laws in the Pentateuch and Other Studies. Edinburgh: Oliver and Boyd, 1966.

_____. Leviticus: A Commentary. Philadelphia: Westminster Press, 1977.

Penner, Clifford L. "A Reaction to Johnson's Biblical Approach to Masturbation." Journal of Psychology and Theology 10:2 (Summer 1982):147-49.

Peter, Rene. "L'Imposition des Mains dans L'Ancien Testament." Vetus Testamentum 27:1 (1977):48-55.

Philip, James. Numbers. The Communicator's Commentary series. Waco: Word Books, 1987.

Porter, J. R. Leviticus. Cambridge Bible Commentary series. Cambridge: University Press, 1976.

Rainey, A. F. "The Order of Sacrifices in OT Ritual Texts." Biblica 51 (1970):485-98.

Richard, Ramesh P. "Soteriological Inclusivism and Dispensationalism." Bibliotheca Sacra 151:601 (January-March 1994):85-108.

Riggans, Walter. Numbers. Daily Bible Study series. Philadelphia: Westminster Press, 1983.

Rooker, Mark F. Leviticus. The New American Commentary series. Nashville: Broadman & Holman Publishers, 2000.

Rosner, Brian. "The Ritual of the Peace Offering: Leviticus 7:11-21." Exegesis and Exposition 2:1 (Summer 1987):83-94.

Ryrie, Charles C. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

Sailhamer, John H. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Sansom, M. C. "Laying on of Hands in the Old Testament." Expository Times 94:11 (August 1983):323-26.

Schultz, Samuel J. Leviticus: God Among His People. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Snaith, Norman. "The Cult of Molech." Vetus Testamentum 16 (1966):123-24.

Speiser, E. A. Oriental and Biblical Studies. Philadelphia: University of Pennsylvania, 1967.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

_____. "The Rationale of the Laws of Clean and Unclean in the Old Testament." Journal of the Evangelical Theological Society 43:4 (December 2000):637-57.

Stager, Lawrence E., and Samuel R Wolff. "Child Sacrifice at Carthage--Religious Rite or Population Control?" Biblical Archaeology Review 10:1 (January-February 1984):31-51.

Tosato, Angelo. "The Law of Leviticus 18:18: A Reexamination." Catholic Biblical Quarterly 46 (1984):199-214.

Vermes, Geza. "Leviticus 18:21 in Ancient Jewish Bible Exegesis." In Studies in Aggadah, Targum and Jewish Liturgy in Memory of Joseph Heinemann, pp. 108-124. Edited by Jakob J. Petuchowski and Ezra Fleischer. Jerusalem: Magnes, 1981.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. The Holy Spirit. Findlay, Ohio: Dunham Publishing Co., 1958.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. Numbers. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1981.

_____. "Why Does Sexual Intercourse Defile (Lev 15:18)?" Zeitschrift für die Alttestamentliche Wissenschaft 95:3 (1983):432-34.

West, J. Introduction to the Old Testament. New York: Macmillan, 1952.

Whybray, R. Norman. Introduction to the Pentateuch. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1995.

Wiersbe, Warren W. Be Holy. Wheaton: Victor Books, 1979.

Wilkinson, John. "Leprosy and Leviticus: The Problem of Description and Identification." Scottish Journal of Theology 30 (1984):153-69.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "The Gesture of Hand Placement in the Hebrew Bible and in Hittite Literature." Journal of the American Oriental Society 106:3 (July-September 1986):433-46.

_____. "Observations on the Ethical Foundations of the Biblical Dietary Laws: A Response to Jacob Milgrom." In Religion and Law: Biblical-Judaic and Islamic Perspectives, pp. 193-98. Edited by Edwin B. Firmage, Bernard G. Weiss, and John W. Welch. Winona Lake, Ind.: Eisenbrauns, 1990.

Zimmerli, Walther. I Am Yahweh. Atlanta: John Knox Press, 1982.

Zohar, Noam. "Repentance and Purification: The Significance and Semantics of ht't in the Pentateuch." Journal of Biblical Studies 107:4 (1988):609-18.

Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 7 (Chapter 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.