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.68God 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
