Leviticus 7:16–38

Leviticus 7:19-25, 28-31, 37, 38 19. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 19. Et caro quae contigerit ullum immundum, non comedetur, sed igni comburetur: at cames illas omnis mundus comedet. 20. But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the LORD, having his uncleanness upon him, even that soul shall be cut off from his people. 20. Nam anima quae comederit carnes de sacrificio prosperitatum quod est Jehovae, et immunditia ejus fuerit super ipsum, tunc excidetur anima illa e populis suis. 21. Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings which pertain unto the LORD, even that soul shall be cut off from his people. 21. Anima item quum tetigerit quicquam immundum, nempe de immunditia hominis, aut animal immundum, aut onme reptile immundum, comederitque de carnibus sacrificii prosperitatum, quod est Jehovae, tunc excidetur anima illa e populis suis. 22. And the LORD spake unto Moses, saying, 22. Loquutus est autem Jehova ad Mosen, dicendo: 23. Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat. 23. Alloquere fllios Israel dicendo: Omnem adipem boris, et agni, et caprae, non comedetis. 24. And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it. 24. Adeps quidem cadaveris, et adeps rapti parabitur in omne opus, sed comedendo non comedetis illum. 25. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people. 25. Nam quicunque comederit adipem animalis ex quo offeret oblationem ignitam Jehovae: tunc anima quae comederit excidetur e populis suis. 28. And the LORD spake unto Moses, saying, 28. Loquutus est insuper Jehova ad Mosen, dicendo: 29. Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings. 29. Loquere ad rilles Israel, dicendo, Offerens sacrificium prosperitatum sunrum Jehovae, afferes oblationem suam Jehovae de hostia prosperitatum suarum. 30. His own hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the LORD. 30. Manus ejus afferent oblationes ignitas Jehovae, adipem cum pectusculo afferet, pectusculum quidem ad agitandum illud agitatione coram Jehova. 31. And the priest shall burn the fat upon the altar: ... 31. Adolebit vero sacerdos adipem super altare. 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 consecrations, and of the sacrifice of the peace offerings; 37. Haec est lex holocausti minhae, et sacrificii pro peccato, et sacrificii pro delicto, et consecrationum, et sacrificii prosperitatum: 38. Which the LORD commanded Moses in Mount Sinai, in the day that he commanded the children of Israel to offer their oblations unto the LORD, in the wilderness of Sinai. 38. Quam praecepit Jehova Mosi in monte Sinai, die quo praecepit filiis Israel ut offerrent oblationes suas Jehovae in deserto Sinai. 19. And the flesh that toucheth. It was not indeed lawful to eat of any polluted flesh, but in the sacrifices there was a special reason for this, i.e., because the uncleanness involved sacrilege. On this account he commands it to be burnt, just like that which had not been consumed within the legitimate time; and the punishment is, [288] that if any unclean person shall have touched the consecrated meat, he should be cut off from the people. The cruelty or immoderate severity of this has induced some to think that to be "cut off" is nothing more than to be cast out of the camp. But it is not wonderful that God should have thus severely dealt with those who knowingly and wilfully contaminated what was holy; for if any one had sinned in error, he was not to receive this sentence, but only he who had betrayed his open contempt of God by impious profanation of sacred things. 23. Speak unto the children of Israel. Since in all sacrifices the fat was consecrated to God, and was burnt on the altar, God forbade His people to eat fat even in their ordinary meals, in order that they might cultivate piety even in their homes. For unquestionably this was an exercise of piety, that they who were far away from the temple should still accustom themselves in their daily meals to the service of God. Nor am I ignorant of the allegories [289] in which some interpreters indulge, but I willingly acquiesce in the reason which God reveals, viz., that the people was prohibited from eating fat, because He had assigned it to Himself. Nevertheless, the Law permits the fat of a carcase, [290] or of an animal torn (by beasts) to be applied to any use, provided they abstain from the fat of those animals which might be legally offered. 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. Footnotes: [288] "La punition est raise bien grieve;" the punishment awarded is very heavy. -- Fr. [289] Vide on Leviticus 3:16, ante, [26]p. 334. [290] See Margin, A. V.

if any of the flesh of the sacrifice . . . be eaten at all on the third day, it shall not be accepted, neither . . . imputed--The sacrifice will not be acceptable to God nor profitable to him that offers it.

cut off from his people--that is, excluded from the privileges of an Israelite--lie under a sentence of excommunication.

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

But the remainder of the flesh of the sacrifice on the third day,.... What remained of it uneaten on the second day, and was kept till the third: shall be burnt with fire; that it might neither corrupt, nor be put to superstitious uses, nor be of any profit in any respect; that so niggardliness and distrust of the care of Providence might be discouraged: perhaps some respect may be had in the type to the resurrection of Christ on the third day, having seen no corruption.

And if any of the flesh of his peace offerings be eaten at all on the third day,.... Any part of it, even the least: it shall not be accepted; as a sacrifice well pleasing to God; he will take no delight in it, or express any satisfaction therein; but, on the contrary, reject it with abhorrence: neither shall it be imputed to him that offereth it; the Targum of Jonathan adds, for merit or righteousness; it shall not be accounted a righteous action, or the offerer receive any benefit by it: it shall be an abomination; to God, the flesh being kept so long, through a sordid and niggardly disposition: and the soul that eateth of it shall bear his iniquity; it shall not be forgiven him; he shall bear the punishment of it.

And the flesh that toucheth any unclean thing shall not be eaten,.... That is, the flesh of the peace offerings; should it be touched by any unclean person, man or woman; that was so in a ceremonial sense, being profluvious or menstruous, or having touched anything unclean, or touched by any unclean creature, as a dog or the like, as it might be while carried from the tabernacle to any of their tents or houses: it shall be burnt with fire; that no profit might be had of it; and this was to make them careful in carrying it from place to place: and as for the flesh, all that be clean shall eat thereof; that are clean in a ceremonial sense; as all that are clean in an evangelic sense, through the blood and righteousness of Christ, may, by faith, eat his flesh and drink his blood. Jarchi observes, that whereas it is said, Deuteronomy 12:27 "thou shall eat the flesh"; some might object and say, that none might eat of the peace offerings but the owners of them, therefore it is said here, "all that be clean shall eat"; not the owners only, nor the priests and Levites only, but whoever the offerer should invite to eat thereof, provided he was but clean.

But the soul that eateth of the flesh of the sacrifice of the peace offerings, that pertain unto the Lord,.... That are offered up to him, and so are holy, and therefore not to be eaten by unholy persons, or by any having his uncleanness upon him; a profluvious person that has an issue running out of him, a gonorrhoea; see Leviticus 15:2. even that soul shall be cut off from his people; be disfranchised as an Israelite, be debarred the privileges of the sanctuary, or be cut off by death before the usual time and term of man's life; so those that eat and drink unworthily in the supper of our Lord, where his flesh is eaten and his blood drank, eat and drink damnation to themselves, 1 Corinthians 11:29.

Moreover, the soul that shall touch any unclean thing,.... Person or thing, the dead body of a man, or the bone of a dead body, or a grave in which it was laid: as the uncleanness of man; the issue that runs from a profluvious person: or any unclean beast; that was so by the law ceremonial; see Leviticus 11:4, or any abominable unclean thing; which the Targum of Jonathan interprets of every unclean reptile: see Leviticus 11:20. and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord, even that soul shall be cut off from his people; See Gill on Leviticus 7:20.

abominable unclean thing--Some copies of the Bible read, "any reptile."

All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions. I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. 107, and for them men are called upon to offer the sacrifice of thanksgiving, Lev 7:22. Or, 2. In performance of some vow which a man made when he was in distress (Lev 7:16), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin - to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation. II. The rites and ceremonies about the peace-offerings are enlarged upon. 1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers (Lev 7:12), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden (Lev 2:11), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law (Lev 7:29) which requires an oblation with it, that the table might be as well furnished as the altar. 2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day (Lev 7:16); if a vow, or voluntary offering, it must be eaten either the same day or the day after, Lev 7:16. If any was left beyond the time limited, it was to be burnt (Lev 7:17); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, Lev 7:18. Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mar 9:49) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them (Ecc 8:15), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict (Lev 7:18), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Pro 15:8. He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained (Lev 19:8), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Psa 16:10. And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith today, while it is called today (Heb 3:13, Heb 3:14), for it will be too late shortly. 3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, Lev 7:19. If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged (Hag 2:12) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, Lev 7:20, Lev 7:21. Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, Pe1 2:1, Pe1 2:2. Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb 9:14. But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings (Lev 7:20) and again (Lev 7:21), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. "Be you holy, for God is holy, and you pertain to him." 4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, Lev 3:17. (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, Lev 7:23-25. This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat - if he do it presumptuously, he is in danger of being cut off by the hand of God - if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, Lev 7:24. (2.) The prohibition of blood is more general (Lev 7:26, Lev 7:27), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat. 5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, Lev 7:30-34. Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him (Sa1 9:24), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.

Leviticus 7:26-27 26. Moreover, ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. 26. Nullum sanguinem comedetis in cunctis habitationibus vestris, tam de avibus quam de jumentis. 27. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. 27. Omnis anima quae comederit ullum sanguinem, excidetur anima illa e populis suis.

Speak unto the children of Israel, saying,.... Putting them in mind, by repeating to them the laws concerning fat and blood, Leviticus 3:17. ye shall eat no manner of fat; of any creature fit for food, whose flesh otherwise may be eaten, and particularly of ox, or of sheep, or of goats: creatures used in sacrifice; though this is not to be restrained to such of them, and the fat of them that were sacrificed, whose fat was claimed by the Lord as his, and was burnt on his altar; but this is to be understood of the fat of these creatures when killed for their common use, for the food of them and their families; the fat even of these was not to be eaten; that which was not separated from the flesh, but mixed with it, might be eaten, but not that which was separated (l). (l) Bechai in Leviticus 3. 17.

And the fat of the beast that dieth of itself,.... Of any disease, and is not regularly killed: and the fat of that which is torn with beasts; with wild beasts: may be used in any other use; as in medicine, for plasters, or for making candles, or for greasing of anything to make it smooth and pliable, or the like: but ye shall in no wise eat of it; such carcasses themselves were not to be eaten of, and one would think their fat in course must be unlawful; but however, to prevent the doing of it, this particular law was given, and those that broke this were doubly guilty, as the Jews observe (m); once in eating things that died of themselves, or were torn with beasts, and again by eating the fat of them. (m) Maimon. Hilchot Maacolot Asurot, c. 7. sect. 2.

For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord,.... As oxen, sheep, rams, goats; meaning not only the fat of those that are offered, but the fat of all those of the like kind: even the soul that eateth it shall be cut off from his people; See Gill on Leviticus 7:20 Maimonides (n) observes, that the punishment of cutting off is enjoined for the eating of fat, because men used to count it delicious, for which reason also God would honour his sacrifices with it: and he further observes (o), that the fat of the intestines too much saturates, hinders concoction, generates gross and frigid blood, hence it is much better it should be burnt than eaten; and that blood and what dies of itself are of difficult digestion, and of bad nourishment, wherefore the latter is forbidden in the Leviticus 7:24, and the former in Leviticus 7:26, of the punishment for eating fat, the same writer (p) observes, he that eats fat the quantity of an olive, presumptuously, is guilty of cutting off; if ignorantly, he must bring the fixed sin offering: and elsewhere (q) he says, he that eats fat is beaten for it; and he eats it a second time, and is beaten for it; but if he eats it a third time they do not beat him, but put him into a prison, which is a strait place according to his height, where he cannot stand upright, nor can he lie down in it; and they give him bread and water of affliction till his bowels are distressed, and he become sick, and then they feed him with barley till his belly bursts. (n) Moreh Nevochim, par. 3. c. 41. (o) Ibid. c. 48. (p) Hilchot Maacolot Asurot, c. 7. sect. 1.((q) Hilchot Sanhedrin, c. 18. sect. 4.

Moreover ye shall eat no manner of blood,.... Of any of the above creatures, or any other, even of any clean creature, and much less of an unclean one: whether it be of fowl or of beast; of all sorts and kinds. Jarchi thinks, the words being thus expressed, the blood of fishes and locusts is excepted, and so lawful to eat: in any of your dwellings; this shows that this law is not to be restrained to creatures slain in sacrifice in the tabernacle, and to the blood of them, but to be understood of all such as were slain in their own houses for food, and the blood of them.

Whatsoever soul it be that eateth any manner of blood,.... The Targum of Jonathan adds, of any living creature, that is, of any while it is alive; for the Jews always interpret the law in Genesis 9:4 of the member of a living creature torn off from it, and its flesh with the blood eaten directly: even that soul shall be cut off from his people; Maimonides (r) observes, that to some sorts of food cutting off is threatened, particularly to blood, because of the eager desire of men to eat it in those times, and because it precipitated them to a certain species of idolatry; he means that of the Zabians, of which See Gill on Ezekiel 33:25 of the true reason of the prohibition of eating blood under the law, see Leviticus 17:10, &c. (r) Moreh Nevochim, par. 3. c. 41.

Ye shall eat no manner of fat--(See on Lev 3:17).

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

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.

THE PRIESTS' PORTION. (Lev 7:28-38) He that offereth the sacrifice of his peace offerings unto the Lord--In order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was given to the priests; it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest.

This is the portion of the anointing of Aaron--These verses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest and the numerous body of functionaries which composed the sacerdotal order. in the day when he presented them to minister unto the Lord, &c.--that is, from the day they approached the Lord in the duties of their ministry. Next: Leviticus Chapter 8

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.

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, Leviticus 7:10.

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 Leviticus 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 Leviticus 7:31, that the breast may be waved for a wave offering before the Lord; how this waving was performed; see Gill on Exodus 29:24 particularly with respect to these peace offerings it was thus; if a thank offering, the priest takes of the bread brought with it one (cake) out of ten, and lays it with the breast, the shoulder, and the inwards, and waves all upon the hands of the owners; on which he puts the fat, then the breast and the shoulder above (i.e. upon the fat), then the two kidneys, and the caul, and the liver above them; and if there was any bread, he put it over them, and waved all, putting his hand under the hands of the owner (s). (s) Maimon. Maaseh Hakorbanot, c. 9. sect. 6, 7. so Ben Gersom in loc.

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.

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.

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, Leviticus 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.

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.

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.

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, 1 Corinthians 9:13.

This is the law of the burnt offering,.... As delivered, Leviticus 6:9, of the meat offering; as in Leviticus 6:14, and of the sin offering; as in Leviticus 6:25, and of the trespass offering; as in Leviticus 7:1, and of the consecrations; of Aaron and his sons to the priest's office, as in Leviticus 6:20, and of the sacrifice of the peace offerings; as in this chapter, Leviticus 7:11 for this is only a recapitulation of the several laws respecting these things before observed.

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 Leviticus 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 Jeremiah 7:22. (t) "by the mount"; so Patrick in loc.