Levítico 7
G. Campbell Morgan · Citado em PreceptAustin
Levítico 7
Morgan - The first seven chapters of Leviticus are devoted to describing the sacrifices and offerings of the ancient Israelites. These were the sacrifices to be offered on the altar just inside the gateway of the Tabernacle. If you remember from our series of studies last year on the Tabernacle, that altar just inside the gate of the Tabernacle represented the cross of Christ. Every day, opportunity was given for the Israelites to come and, with the assistance of the priests, to offering sacrifices and burnt offerings on that altar near the entrance of the Tabernacle, and those sacrifices all represented the One who would later die on the cross. There were five basic kinds of sacrifices, and they are described for us here in Leviticus 1-5. You have: The Burnt Offering in Leviticus 1 The Grain Offering in Leviticus 2 The Peace Offering in Leviticus 3 The Sin Offering in Leviticus 4 The Trespass Offering in Leviticus 5 In Leviticus 6-7, these five offerings are reviewed with some additional instructions given. That is the content of Leviticus 1-7. Do you see how important this is? Do you see how significant these offerings are? They were designed by God to teach us five different truths about the great coming One who would offer Himself on the cross for our sins. They are prophetic in nature. They are Messianic. They teach us about the sacrifice our Savior made for you and me. Who would not want to study these offerings and thus learn of Christ? (Leviticus 1 All on the Altar ) Since the guilt (trespass, reparation) offering was described in Lev 5, the present section presents supplemental instructions. Rooker notes that "This information was intended for the priests, so it was not given in the earlier instructions for the laity regarding guilt offerings (Lev 5:14–6:7-note). There the focus was on making restitution for individual Israelites." (NAC) Preacher's Outline and Sermon Bible notes that the "duty of the priest or minister is to help people find freedom from the weight and anguish of guilt. How? Through the sacrifice of the Guilt Offering. Remember, the sacrifice is a symbol of Christ's dying for the guilt of the world. Note also that this offering is said to be most holy: the sacrifice of Christ for the guilt of people is a sacrifice especially set apart to God. This sacrifice is especially meaningful to God: He clearly wants people-ministers and laypersons alike-freed from the weight and anguish of guilt… The sacrifice of the Guilt Offering was holy ("most holy"), totally set apart to God. This is a graphic description of Jesus Christ, the sacrifice that was set apart to take away the sin and guilt of the world. The only permanent deliverance from the weight and anguish of guilt is through the Lord Jesus Christ. The only way we can ever be set free from the condemnation and judgment of sin is to be forgiven through the blood of Jesus Christ (See Eph 1:7-note, cp Titus 2:14-note, Heb 9:13-14-note, 1Jn 1:9-note). Jesus Christ alone can set us free from the weight and anguish of sin and guilt. William MacDonald feels that "Symbolically, the trespass offering points to that aspect of the work of Christ by which He restored that which He took not away (Ps. 69:4b). Through man’s sin, God was robbed of service, worship, obedience, and glory. And man himself was robbed of life, peace, gladness, and fellowship with God. As our trespass offering, the Lord Jesus not only restored what had been stolen through man’s sin, but He added more. For God has received more glory through the finished work of Christ than if sin had never entered the world. And we are better off in Christ than we ever could have been in unfallen Adam." (Believer's Bible Commentary) Aside He threw His most divine array, And veiled His Godhead in a robe of clay; And in that garb did wondrous love display, Restoring what He never took away. —Author unknown Baker notes that Lev 7:1-10 "provides a summary list of the priests’ portions from each of the offerings that have been mentioned since Lev 6:8-note. It gives some new information, since disposal of the burnt offering’s hide was not previously mentioned, nor that of the grain offering apart from the raw flour mixed with oil (Lev 6:15-note)." (Cornerstone Biblical Commentary) Guilt offering see word study of the Hebrew word asam. Recall that the guilt (trespass) offering is the only offering that stipulates a restitution, either to the sanctuary or to any person offended. The person bringing a trespass offering was seeking to make amends for some action of his that had caused loss or damage to someone else. Hess observes that the guilt (trespass, reparation) offering "satisfies not only the divine disapproval that some of the other offerings may deal with, but it also restores a measure of justice and equity in the material world and in dealings with others. This twofold emphasis recalls the concern to love God and one’s neighbor already applied to this offering (cf. Lev 5:16-note; Lev 6:4–7-note; Lev 19:18-note)." (Expositor's Bible Commentary, 2008) Eugene Merrill comments on the translation of guilt offering (NET Bible, NLT, NIV = "penalty", ESV = "compensation") - This Hebrew term (Hebrew = asam = guilt offering) is used in Lev. 5:15b-note and following (Lev 5:16, 18, 19-note) for the offering often called "the guilt offering." The vast majority of its uses refer to this particular offering. However, since this offering has not yet been explained and because birds were never offered as a guilt offering, it seems preferable to translate this as "penalty" (as in the NIV) or "reparation" (Ed: As in the ESV's translation of "compensation") both here and in Lev. 5:7-note, 15a. It denotes the liability to penalty rather than the means by which the sin can be atoned. (The Bible Knowledge Word Study - Gen-Deut) Most holy - This phrase reflects two uses of qodesh (Hebrew transliterated = qodes qodasim = it is holiness of holinesses.) Bush comments that the intent of this phrase most holy "is to convey a general significant intimation in regard to the nature of these offerings. They, as well as the Sin-offerings, were to be ranked in their estimation among the ‘most holy things,’ and practically treated accordingly. Compare Lev 7:6." (Leviticus 7 Commentary) Most holy - This same phrase is found in Lev 2:3, 2:10, 6:17, 6:25, 6:29, 7:1, 7:6, 10:12, 10:17, 14:13, 21:22, 24:9, 27:28. Most holy offerings include - guilt offering, burnt offering (Lev 2:3), grain offering (Lev 6:17), sin offering (Lev 6:25). Holy (06944)(qodesh/kodhesh) is a masculine noun which means set apart, distinct, unique. Qodesh describes that which has been consecrated or set apart for sacred use and was not to be used for common or profane tasks. If it were used for profane things, in simple terms, it became "not holy." It is fitting that the first OT use of qodesh was in God's instruction to Moses - "Do not come near here; remove your sandals from your feet, for the place on which you are standing is holy ground.” (Ex 3:5). NET Note on Ex 3:5 "What made a mountain or other place holy was the fact that God chose that place to reveal himself or to reside among his people. Because God was in this place, the ground was different – it was holy." About 65x qodesh with the definite article is translated as "sanctuary" (NAS) (Ex 30:24, Ex 36:1, 3-4, etc) and describes a "building dedicated in service to God, a place in which the LORD is normally present when ritual and moral purity are practiced." (Swanson) In Isaiah 35:8 qodesh describes the "highway of holiness" which in the Millennium is the way leading the redeemed (Isa 35:9) back to Jerusalem, the throne of Messiah. Qodesh can refer to holiness, which is the "quality of moral purity, with a focus that this is a unique state unlike corrupt humanity (Ex 15:11; 1Ch 16:29; Ps 89:35)." (Swanson) See comments by Eugene Merrill on the phrase "most holy." English definition of holy - moral and ethical wholeness or perfection; freedom from moral evil. Holiness is one of the essential elements of God’s nature required of His people. (Following from 1828 Webster's) 1. Properly, whole, entire or perfect, in a moral sense. Hence, pure in heart; temper or dispositions; free from sin and sinful affections. Applied to the Supreme Being, holy signifies perfectly pure, immaculate and complete in moral character; and man is more or less holy, as his heart is more or less sanctified, or purified from evil dispositions. We call a man holy, when his heart is conformed in some degree to the image of God, and his life is regulated by the divine precepts. Hence, holy is used as nearly synonymous with good, pious, godly. Be ye holy; for I am holy. 1 Pet. 1. 2. Hallowed; consecrated or set apart to a sacred use, or to the service or worship of God; a sense frequent in Scripture; as the holy sabbath; holy oil; holy vessels; a holy nation; the holy temple; a holy priesthood. 3. Proceeding from pious principles, or directed to pious purposes; as holy zeal. 4. Perfectly just and good; as the holy law of God. 5. Sacred; as a holy witness. Related Resources: Holy Place - International Standard Bible Encyclopedia Holiness - International Standard Bible Encyclopedia Holiness - Hastings' Dictionary of the Bible Holy, Holiness - Baker's Evangelical Dictionary of Biblical Theology Holy - Holman Bible Dictionary Holiness - Torrey's Topical Textbook Sanctify, sacred, holy (transliterates it as "kadash") - Girdlestone's Synonyms of the OT Things that were holy (qodesh) in the OT - assembly (an assembly of the people at the sanctuary for religious purposes-a convocation [means they were "called together" & in Nu 10:2 by trumpets]) and 7th day (Ex 12:16), Jehovah = "majestic in holiness," (Ex 15:11); God's "holy habitation" (Ex 15:13); sabbath (Ex 16:23 = shabbat-qodesh, "a holy Sabbath" meaning a "cessation of/for holiness" for Yahweh. The rest was to be characterized by holiness); the people (Israel) (Ex 22:31); holy (qodesh) place and holy (qodesh) of holies (qodesh) (Ex 26:33-34); garments of the priests (Ex 28:2 - garments of holiness would be ones that would distinctive from ordinary garments, for they set Aaron apart to sanctuary service and ministry); the holy place (Ex 28:29); engraving on the plate to be attached to Aaron's turban (Ex 28:36-37); Holy of holies (or "most holy" = superlative genitive) (Ex 29:37); altar designated as "most holy to the LORD" (means that the altar cannot be used for any other purpose than what is stated here - NET Note); anointing oil (Ex 30:25, 31, 32); tabernacle altars, utensils, ark of covenant (Ex 30:29, 27-28); incense (Ex 30:35-37); sabbath (Ex 31:14-15, 35:2); some offerings are most holy (Lev. 2:3, 10; Nu 18:9). Various things could be consecrated as holy: warriors (1Sa 21:6); food (Ex. 29:33); and the places where the holy ark had been located (2Chr. 8:11). Only holy priests could go into the Temple (2Chr. 23:6). Qodesh is used 20x in the phrase "holy mountain" which refers to Mt Zion in Jerusalem. (Ps 2:6; 3:4; 48:1; Isa 11:9; 27:13; 56:7; 57:13; 65:11, 25; 66:20; Ezek 20:40; 28:14; Dan 9:16, 20-note; Da 11:45-note; Joel 2:1; 3:17; Obad 1:16; Zeph 3:11; Zech 8:3) Some of the uses refer to the time of the Millennium (Isa 11:9-note). The Septuagint (Lxx) translates qodesh most often with the noun hagios which basically means set apart from the common and profane and unto the sacred (unto God). In the Old Testament many things and people were divinely set apart by God for His purposes - the Tabernacle and Temple and all their furnishings-supremely the Ark of the Covenant and the holy of holies; the tribe of Levi set apart for His priesthood; the entire nation of Israel set apart as His people (Ex 22:31); the tithes and offerings were set apart for God. Qodesh is translated in the NAS as consecrated(2), consecrated thing(1), consecrated things(2), dedicated(1), dedicated gifts(2), dedicated things(5), holiness(9), Holy(6), holy(263), holies(6), holy ones(1), holy portion(3), holy thing(2), holy things(12), most holy(25), most holy place(6), most holy things(6), sacred(2), sacred gifts(2), sacred things(3), sacrifices(1), sacrificial(1), sanctuary(65), set apart(1), thing most holy(2), things that are most holy(1), things dedicated(1). Qodesh - 382v - Ex 3:5; 12:16; 15:11, 13; 16:23; 22:31; 26:33f; 28:2, 4, 29, 35f, 38, 43; 29:6, 29f, 33f, 37; 30:10, 13, 24f, 29, 31f, 35ff; 31:10f, 14f; 35:2, 19, 21; 36:1, 3f, 6; 37:29; 38:24ff; 39:1, 30, 41; 40:9f, 13; Lev 2:3, 10; 4:6; 5:15f; 6:17, 25, 29f; 7:1, 6; 8:9; 10:4, 10, 12, 17f; 12:4; 14:13; 16:2ff, 16f, 20, 23, 27, 32f; 19:8, 24; 20:3, 7; 21:6, 22; 22:2ff, 6f, 10, 14ff, 32; 23:2ff, 7f, 20f, 24, 27, 35ff; 24:9; 25:12; 27:3, 9f, 14, 21, 23, 25, 28, 30, 32f; Num 3:28, 31f, 47, 50; 4:4, 12, 15f, 19f; 5:9f; 6:20; 7:9, 13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73, 79, 85f; 8:19; 18:3, 5, 8ff, 16f, 19, 32; 28:7, 18, 25f; 29:1, 7, 12; 31:6; 35:25; Deut 12:26; 26:13, 15; 33:2; Josh 5:15; 6:19; 1Sa 21:4ff; 1 Kgs 6:16; 7:50f; 8:4, 6, 8, 10; 15:15; 2 Kgs 12:4, 18; 1 Chr 6:49; 9:29; 16:10, 29, 35; 22:19; 23:13, 28, 32; 24:5; 26:20, 26; 28:12; 29:3, 16; 2 Chr 3:8, 10; 4:22; 5:1, 5, 7, 11; 8:11; 15:18; 20:21; 23:6; 24:7; 29:5, 7, 33; 30:19, 27; 31:6, 12, 14, 18; 35:3, 5, 13; Ezra 2:63; 8:28; 9:2, 8; Neh 7:65; 9:14; 10:31, 33; 11:1, 18; Ps 2:6; 3:4; 5:7; 11:4; 15:1; 20:2, 6; 24:3; 28:2; 29:2; 30:4; 33:21; 43:3; 47:8; 48:1; 51:11; 60:6; 63:2; 68:5, 17, 24; 74:3; 77:13; 78:54; 79:1; 87:1; 89:20, 35; 93:5; 96:9; 97:12; 98:1; 99:9; 102:19; 103:1; 105:3, 42; 106:47; 108:7; 110:3; 114:2; 134:2; 138:2; 145:21; 150:1; Pr 20:25; Isa 6:13; 11:9; 23:18; 27:13; 35:8; 43:28; 48:2; 52:1, 10; 56:7; 57:13; 58:13; 62:9, 12; 63:10f, 15, 18; 64:10f; 65:11, 25; 66:20; Jer 2:3; 11:15; 23:9; 25:30; 31:23, 40; Lam 4:1; Ezek 20:39f; 22:8, 26; 28:14; 36:20ff, 38; 39:7, 25; 41:4, 21, 23; 42:13f, 20; 43:7f, 12; 44:8, 13, 19, 23, 27; 45:1ff, 6f; 46:19; 48:10, 12, 14, 18, 20f; Dan 8:13f; 9:16, 20, 24, 26; 11:28, 30, 45; 12:7; Joel 2:1; 3:17; Amos 2:7; 4:2; Obad 1:16f; Jonah 2:4, 7; Mic 1:2; Hab 2:20; Zeph 3:4, 11; Hag 2:12; Zech 2:12f; 8:3; 14:20f; Mal 2:11 Here are all the uses in Psalms… Ps 2:6 “But as for Me, I have installed My King Upon Zion, My holy mountain.” Ps 3:4 I was crying to the LORD with my voice, And He answered me from His holy mountain. Selah. Ps 5:7 But as for me, by Thine abundant lovingkindness I will enter Thy house, At Thy holy temple I will bow in reverence for Thee. Ps 11:4 The LORD is in His holy temple; the LORD’S throne is in heaven; His eyes behold, His eyelids test the sons of men. Ps 15:1 A Psalm of David. O Lord, who may abide in Thy tent? Who may dwell on Thy holy hill? Ps 20:2 May He send you help from the sanctuary, And support you from Zion! Ps 20:6 Now I know that the LORD saves His anointed; He will answer him from His holy heaven, With the saving strength of His right hand. Ps 24:3 Who may ascend into the hill of the LORD? And who may stand in His holy place? Ps 28:2 Hear the voice of my supplications when I cry to Thee for help, When I lift up my hands toward Thy holy sanctuary. Ps 29:2 Ascribe to the LORD the glory due to His name; Worship the LORD in holy array. Ps 30:4 Sing praise to the LORD, you His godly ones, And give thanks to His holy name. Ps 33:21 For our heart rejoices in Him, Because we trust in His holy name. Ps 43:3 O send out Thy light and Thy truth, let them lead me; Let them bring me to Thy holy hill, And to Thy dwelling places. Ps 47:8 God reigns over the nations, God sits on His holy throne. Ps 48:1 A Song; a Psalm of the sons of Korah. Great is the LORD, and greatly to be praised, In the city of our God, His holy mountain. Ps 51:11 Do not cast me away from Thy presence, And do not take Thy Holy Spirit from me. Ps 60:6 God has spoken in His holiness: “I will exult, I will portion out Shechem and measure out the valley of Succoth. Ps 63:2 Thus I have beheld Thee in the sanctuary, To see Thy power and Thy glory. Ps 68:5 A father of the fatherless and a judge for the widows, Is God in His holy habitation. Ps 68:17 The chariots of God are myriads, thousands upon thousands; The Lord is among them [as at] Sinai, in holiness. Ps 68:24 They have seen Thy procession, O God, The procession of my God, my King, into the sanctuary. Ps 74:3 Turn Thy footsteps toward the perpetual ruins; The enemy has damaged everything within the sanctuary. Ps 77:13 Thy way, O God, is holy; What god is great like our God? Ps 78:54 So He brought them to His holy land, To this hill country which His right hand had gained. Ps 79:1 A Psalm of Asaph. O God, the nations have invaded Thine inheritance; They have defiled Thy holy temple; They have laid Jerusalem in ruins. Ps 87:1 A Psalm of the sons of Korah. A Song. His foundation is in the holy mountains. Ps 89:20 “I have found David My servant; With My holy oil I have anointed him, Ps 89:35 “Once I have sworn by My holiness; I will not lie to David. Ps 93:5 Thy testimonies are fully confirmed; Holiness befits Thy house, O LORD, forevermore. Ps 96:9 Worship the LORD in holy attire; Tremble before Him, all the earth. Ps 97:12 Be glad in the LORD, you righteous ones; And give thanks to His holy name. Ps 98:1 A Psalm. O Sing to the LORD a new song, For He has done wonderful things, His right hand and His holy arm have gained the victory for Him. Ps 99:9 Exalt the LORD our God, And worship at His holy hill; For holy is the LORD our God. Ps 102:19 For He looked down from His holy height; From heaven the LORD gazed upon the earth, Ps 103:1 A Psalm of David. Bless the LORD, O my soul; And all that is within me, [bless] His holy name. Ps 105:3 Glory in His holy name; Let the heart of those who seek the LORD be glad. Ps 105:42 For He remembered His holy word [With] Abraham His servant; Ps 106:47 Save us, O LORD our God, And gather us from among the nations, To give thanks to Thy holy name, And glory in Thy praise. Ps 108:7 God has spoken in His holiness: “I will exult, I will portion out Shechem, And measure out the valley of Succoth. Ps 110:3 Thy people will volunteer freely in the day of Thy power; In holy array, from the womb of the dawn, Thy youth are to Thee [as] the dew. Ps 114:2 Judah became His sanctuary, Israel, His dominion. Ps 134:2 Lift up your hands to the sanctuary, And bless the LORD. Ps 138:2 I will bow down toward Thy holy temple, And give thanks to Thy name for Thy lovingkindness and Thy truth; For Thou hast magnified Thy word according to all Thy name. Ps 145:21 My mouth will speak the praise of the LORD; And all flesh will bless His holy name forever and ever. Ps 150:1 Praise the LORD! Praise God in His sanctuary; Praise Him in His mighty expanse. William MacDonald Notes on Leviticus 6-7 - The portion from Lev 6:8 to Lev 7:38 presents “the law of the offerings.” In many ways, it. is very similar to what has gone before. It should be noted that the order in which the offerings are listed is different. Also, there seems to be a greater emphasis on the portions of the offerings that were allotted to the priests. The law of the burnt offering (Lev 6:8-13): Additional details are given here concerning the garments worn by the priest, the manner in which he disposed of the ashes from the offering, and the care he must exercise to see that the fire on the altar never went out. The ashes were first placed at the east side of the altar, and then carried outside the camp to a clean place. The law of the meal offering (Lev 6:14-23): Here we learn that the priests had to eat their portion of the offering within the court of the tabernacle, and that it was not to be leavened because it was most holy to the Lord. “The latter part of Lev 6:18 means that “every layman who touched these most holy things became holy through the contact, so that henceforth he had to guard against defilement in the same manner as the sanctified priests.” Lev 6:19-23 describe a special meal offering which the high priest had to offer morning and evening continually. It was wholly burned by fire. The law of the sin offering (Lev 6:24-30): As explained previously the priest was allowed to eat portions of certain sin offerings (those described in Lev. 4:22—5:13, where the blood was not carried into the sanctuary). The offerings had to be eaten in the court of the tabernacle. Notice that this offering was most holy. If a layman touched the flesh of the offering, he became holy or consecrated (Lev 6:27) and had to keep himself from ceremonial defilement just as the priests did, though he could not exercise priestly functions. If any of the blood was sprinkled on a garment, the garment had to be washed—not because it was unclean, but “in order that the most holy blood might not be carried out of the sanctuary into common life along with the sprinkled clothes, and thereby be profaned.” An earthenware vessel used to cook the meat of the sin offering had to be broken because the earthenware, being porous, absorbed some of the blood and might later be used for profane purposes. A brazen pot had to be scoured and rinsed in water to prevent a portion of the most holy sin offering from ever coming in contact with anything that was common or unclean. The sin offering, like the guilt offering, was to be slain “in the place where the burnt offering is killed” (Lev 6:25). This was the north side of the altar (Lev 1:11), the place of shadows. The first seven verses of Lev 7 review the law of the trespass offering, most of which has already been covered in Lev 5:14—6:7. Lev 7:8 refers to the burnt offering and provides that the officiating priest was entitled to the skin of the animal. Lev 7:9 and 10 indicate the portion of the meal offering that was to go to the officiating priest (Lev 7:9), and what was to go to the rest of the priests (Lev 7:10). The law of the peace offering is given in Lev 7:11-21. There were three types of peace offerings, depending on the motive or purpose of the offering: for thanksgiving (Lev 7:12), praising God for some special blessing; for a vow (that is, a votive offering) (Lev 7:16), “in fulfillment of a promise or pledge made to God for the granting of some special request in prayer; for example, preservation on a hazardous journey”; voluntary or freewill (Lev 7:16, 17). “This would appear to be in the nature of a spontaneous expression of praise to God in appreciation of what He has revealed Himself to be.” The peace offering itself was a sacrificial animal (Lev 3), but here we learn that it was accompanied by certain cakes or breads. The cakes that were required with a thank offering are listed in Lev 7:12 and 13. The offerer was to bring one of each for a heave offering, and this was given to the officiating priest (Lev 7:14). The flesh of the thanksgiving offering was to be eaten the same day (Lev 7:15), whereas the votive offering and the freewill offering could be eaten on the first or second day (Lev 7:16). Anything remaining after two days had to be burned (Lev 7:17); to eat such meat would cause the person to be “cut off,” meaning excommunicated or removed from the privileges of the people of Israel. This shows that communion with God must be fresh and not too far removed from the work of the altar. If the flesh touched anything unclean, it could not be eaten but had to be burned (Lev 7:19a). Only persons who were ceremonially clean could eat the meat (Lev 7:19b); any person who was ceremonially unclean and who ate of the peace offering would be cut off (Lev 7:20, 21). The fact that different portions of the peace offering were designated for the Lord, the priests, and the offerer indicates that it was a time of fellowship. But since God can have no fellowship with sin or uncleanness, those who partook of this festive meal had to be clean. The fat, considered the best portion, belonged to the Lord. It was burned for Him on the altar, and it was not to be eaten (Lev 7:22-25). Likewise, the blood, being the life of the flesh, belonged to God and was not to be eaten (Lev 7:26, 27). Today many Jews still seek to comply with these dietary laws. In order for meat to be fit for their consumption, or “kosher,” the blood must be removed. In avoiding the consumption of fat, many Jewish households will not use soaps which contain animal fats. They believe that even to use such products in washing dishes would be to make the dishes non-kosher. Beside the spiritual reason for not eating fat there is also a medical reason, as Dr. S. I. McMillen points out: “In the past few years medical science has awakened to the fact that the eating of animal fat is an important cause of arteriosclerosis. This fat forms the tiny, fatty, cholesterol tumors within the walls of the arteries, which hinder the flow of blood. Now, in this decade, magazines, radio and T.V. are broadcasting the good news that we can reduce the ravages front man’s greatest killer by cutting down our intake of animal fats. Happy as we are with the fact that medical science has arrived, we may be amazed to discover that our ultramodern research is about thirty-five hundred years behind the Book of books.” The offerer waved the breast of the peace offerings before the Lord, and it then became the portion of the priests (Lev 7:28-31). The right shoulder was heaved before the Lord, and then was given to the officiating priest as food for himself and his family (Lev 7:32-34). Lev 7:35 and 36 repeat that the breast and right shoulder were the portion of Aaron and his sons from the day that God first anointed them as priests. As previously suggested, the breast speaks of divine affection and the shoulder of divine power. Lev 7:37 and 38 conclude the section on the laws of the offerings, which began in Lev 6:8. God has devoted much space in His Word to the offerings and their ordinances because they are important to Him. Here in beautiful imagery the Person and work of His Son can be seen in minute detail. Like the different facets of a diamond, these types all reflect the resplendent glory of Him “who through the eternal Spirit offered Himself without spot to God” (Heb. 9:14) Lev 7:2 'In the place where they slay the burnt offering they are to slay the guilt offering, and he shall sprinkle its blood around on the altar. in the place: Lev 1:3,5,11 4:24,29,33 6:25 Nu 6:12 Eze 40:39 and the: Lev 1:5 3:2,8 5:9 Isa 52:15 Eze 36:25 Heb 9:19-22 11:28 12:24 1Pe 1:2) The guilt offering (asam) was sacrificed at the same place as the burnt offering ('olah). Sprinkle (zaraq)) its blood around the altar - We see a similar description in 21 passages in the OT - Ex 24:6, 29:16, 29:20, 29:21, Lev 1:5, 1:11, 3:2, 3:8, 3:13, 5:9, 7:2, 8:19, 8:24, 9:12, 9:18 , 16:19, 17:6 Nu 18:17 2 Ki 16:13, 16:15, Ezek 43:18. HCSB - The blood sprinkled on all sides of the altar was also part of the rituals for the burnt and fellowship offerings (Lev 1:11-note; Lev 3:2,8,13-note) but not the sin offering (see note at Lev 6:25).(Study Bible) Hess explains that "The sprinkling of blood against the altar forms one method of purifying the altar and preparing it for the offering of the animal, which is then burned on top of the sacred place." (EBC) Bush - The blood of the Trespass (guilt) offering here mentioned was to be sprinkled round the altar, whereas that of the Sin-offering was to be put upon the horns of the altar. Lev 4:25-note, Lev 4:34-note. This moreover was to be a male, the other might be a female sacrifice. This was always for a single person, but a Sin-offering might be for the whole congregation. Lev. 4:13-note. (Leviticus 7) Lev 7:3 'Then he shall offer from it all its fat: the fat tail and the fat that covers the entrails, Lev 4:8-10 Ex 29:13 Ps 51:6,17) Leviticus 3 discussed the fat associated with the peace offerings several times - Lev 3:3-5-note, Lev 3:9-11-note, Lev 3:15-16-note. Lev 7:3-6 gives more description regarding the removal and burning of the sacrificial animal's fat. Recall that there were also specific instructions for the handling of the fat in the sin (purification) offering - see Lev 4:8-10-note, Lev 4:19-note, Lev 4:26-note, Lev 4:31-note, Lev 4:35-note. Andrew Bonar commenting on Lev 7:3-6 - These rites had been prescribed, in Lev 3 and 4, in regard to other offerings, but had not been prescribed as belonging to the trespass-offering. And as the priests are specially instructed here, the specific directions come in appropriately here. The Lord does not weary of repeating these types, both because of his wondrous love to the sinner, and his still more unfathomable love to him whom he holds out to fallen man in each of these figures, his Well-beloved. Lev 7:4 and the two kidneys with the fat that is on them, which is on the loins, and the lobe on the liver he shall remove with the kidneys. Lev 7:5 'The priest shall offer them up in smoke on the altar as an offering by fire to the LORD; it is a guilt offering. Lev 1:9,13 2:2,9,16 3:16 Ga 2:20 5:24 1Pe 4:1,2) Offer up in smoke (06999)(qatar from qetoreth = smoke, odor of burning sacrifice, incense) means to produce smoke, to cause to rise up in smoke, smoke, turn into fragrance by fire (esp as act of worship), burn (incense, sacrifice) (upon), (altar for) incense, kindle, offer (incense, a sacrifice). Often smoke is made by burning incense, but every major offering may also be associated with this word (Ex. 30:7; Lev. 1:9; 2:2; 3:5; 4:10; 7:5). One unusual use of this term describes Solomon’s carriage as perfumed with myrrh and incense (Song 3:6). The first three uses in Ex 29 all refer to offer up in smoke on the altar (Ex 29:13, 18, 25). Qatar is often found in same sentence as priest, the one who offers the sacrifice up in smoke and not surprisingly is a KEY WORD in the book of Leviticus, especially the first 7 chapters which deal in great detail with the various prescribed offerings. A sad use of qatar is in the description of King Solomon who "loved the LORD, walking in the statutes of his father David, except he sacrificed and burned incense (Lxx = thumiao = to burn so as to produce smoke) on the high places" (1Ki 3:3, cp 1Ki 22:43, cp "high place were not taken away" = 2Ki 12:3, 14:4, 15:4, 35, 16:4, 17:11) although he did "burn incense" (qatar) before the LORD (1Ki 9:25). When Solomon married many foreign wives, they turned his heart away so that he even burned incense and sacrificed to their gods (1Ki 11:8). In short, King Solomon practiced IDOLATRY, which serves as a strong caution to every believer that is not how we begin (read his early prayers - 1Ki 8:23, 63) but how we finish the race! (2Ti 4:7-note) Because Israel forsook God and burned incense (qatar; Lxx = thumiao) to idols, they incurred His righteous wrath. (2Ki 22:17) Qatar is often translated "burning incense" (qatar; Lxx = thumiao) as in Isa 65:3 where the Septuagint adds that they burned incense on bricks to devils (daimonion = heathen gods, demons) who do not even exist! (cp Jer 1:16 "offered sacrifices" to other gods and in Jer 7:9, 32:29 even to Baal!) In fact the repeated refrain in Jeremiah is that God's people instead of burning sacrifices to Yahweh, offered sacrifices to other gods! (Jer 11:12, 13, 17, 18:15, 19:4, 13, Jer 44:3, 5, 8, 23). In spite of Israel's overt idolatrous rebellion, in His great mercy God promises that "the Levitical priests shall never lack a man before Me to offer burnt offerings, to burn (qatar) grain offerings and to prepare sacrifices continually.'" (Jer 33:18) In Hosea, God says that the more He (through the prophets) called His people Israel, "The more they went from them; They kept sacrificing to the Baals And burning incense (Lxx = thumiao) to idols." (Hos 11:2) In a prophecy to be most completely fulfilled in the Millennial Kingdom God says "For from the rising of the sun even to its setting, My name will be great among the nations, and in every place incense is going to be offered (actually 2 Hebrew verbs - nagash = to draw near or approach + qatar) to My name, and a grain offering that is pure; for My name will be great among the nations," says the LORD of hosts." (Mal 1:11) The Septuagint (Lxx) translates qatar with thumiao (see above) and anaphero, (used in Heb 7:27-note of priest, in Heb 9:28-note of Jesus "bearing the sins of many", to offer up a sacrifice of praise in Heb 13:15-note , of Abraham offering up Isaac James 2:21-note , of believer priests offering up spiritual sacrifices acceptable to God through Jesus Christ in 1Pe 2:5-note , and lastly of Jesus Himself Who "bore our sins in His body on the cross, that we might die to sin and live to righteousness (1Pe 2:24-note ). It is notable that a majority of the uses of anaphero refer to the Levitical sacrifices (Lev 2:16; 3:5, 11, 16; 4:10, 19, 26, 31, 6:15, 7:5, 31; 8:16, 20-21, 28; 9:10, 20; 16:25; 17:6) Qatar (NAS) - burn(9), burn incense(17), burn sacrifices(3), burned(5), burned incense(17), burned sacrifices(3), burning incense(4), burning sacrifices(5), burns incense(1), burnt incense(1), offer(4), offer it up in smoke(12), offer them up in smoke(6), offer up in smoke(7), offer sacrifices(2), offered(3), offered it up in smoke(2), offered them up in smoke(4), offered up in smoke(2), offered incense(1), offered sacrifices(1), offered*(1), offering up in smoke(1), offering up sacrifices(1), perfumed(1), smoke(5), surely burn(1).Qatar - 111v - Ex 29:13, 18, 25; 30:7f, 20; 40:27; Lev 1:9, 13, 15, 17; 2:2, 9, 11, 16; 3:5, 11, 16; 4:10, 19, 26, 31, 35; 5:12; 6:12, 15, 22; 7:5, 31; 8:16, 20f, 28; 9:10, 13f, 17, 20; 16:25; 17:6; Num 5:26; 16:40; 18:17; 1 Sam 2:15f, 28; 1Kgs 3:3; 9:25; 11:8; 12:33; 13:1f; 22:43; 2Kgs 12:3; 14:4; 15:4, 35; 16:4, 13, 15; 17:11; 18:4; 22:17; 23:5, 8; 1Chr 6:49; 23:13; 2Chr 2:4, 6; 13:11; 25:14; 26:16, 18f; 28:3f, 25; 29:7, 11; 32:12; 34:25; Song 3:6; Isa 65:3, 7; Jer 1:16; 7:9; 11:12f, 17; 18:15; 19:4, 13; 32:29; 33:18; 44:3, 5, 8, 15, 17ff, 21, 23, 25; 48:35; Hos 2:13; 4:13; 11:2; Amos 4:5; Hab 1:16; Mal 1:11 John Walvoord on symbolism of fire - Fire is used in Scripture in many typical senses just as other figures frequently have more than one application. For instance, the dove is a type of Christ as well as a type of the Spirit. Marsh in his classic work on emblems mentions six symbolic uses of the word fire apart from reference to the Holy Spirit: (1) symbol of Lord’s presence (Ex. 3:2); (2) the Lord’s approval (Lev. 9:24; 1 Kings 18:38; 2 Chron. 7:1); (3) the Lord’s protection (Ex. 13:21; Zech. 2:5); (4) the Lord’s discipline and testing (Mal. 3:3; 1 Pet. 1:7; Heb. 12:29; Rev. 1:14); (5) emblem of God’s Word (Jer. 5:14; 20:9); (6) God’s judgment (Lev. 10:2). The seventh use of fire is in reference to the Holy Spirit. On the Day of Pentecost, in connection with the work of the Spirit on that occasion “there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them” (Acts 2:3). Immediately the Scriptures record they were filled with the Spirit (Acts 2:4). The Scriptures do not interpret this event as far as the mention of fire is concerned. Judging by previous usage, the appearance of fire carried with it the thought of the Lord’s presence, approval, protection, and cleansing and sanctifying for the ministry before them. It was like the descent of the cloud upon the newly constructed Tabernacle in the wilderness and the newly built temple of Solomon (Ex. 40:34; 1 Kings 8:10–11) which at night had the appearance of fire. It was designed to set them apart for the service and testimony which was before them. The reference to baptism by fire in Matthew 3:11–12 does not seem to be related to the Holy Spirit. The immediate context following relates to the second advent of Christ and the burning of the “chaff” with “unquenchable fire” (Matt. 3:12). The baptism of the Spirit which begins the present age is set in contrast to the baptism of fire which will begin the millennial age. (The Holy Spirit at Work Today) Lev 7:6 'Every male among the priests may eat of it. It shall be eaten in a holy place; it is most holy. male: Lev 6:16-18,29 Nu 18:9,10 it is most holy: Lev 2:3 Only the males of Aaron's family could partake of this offering. The offerer could not partake of the sin or guilt offerings. Priests may eat it - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Bush - All the fat being offered to God, the flesh became the portion of the priest, who, with his male children, was to eat it, but only within the precincts of the sanctuary. (Leviticus 7) Lev 7:7 'The guilt offering is like the sin (KJV = trespass) offering, there is one law for them; the priest who makes atonement with it shall have it. Lev 6:25,26 14:13 NLT - "For both the sin offering and the guilt offering, the meat of the sacrificed animal belongs to the priest in charge of the atonement ceremony. NIV - "'The same law applies to both the sin offering and the guilt offering: They belong to the priest who makes atonement with them. The guilt offering is like the sin (KJV = trespass) offering - Whatever had not been differentiated between the sin and trespass offerings applied to both. Rooker notes that "The sprinkling of the blood against the altar (Lev 7:2-note) and the description of the guilt offering as an offering made by fire (Lev 7:5-note) is all that distinguishes the guilt offering from the sin offering." (NAC) Lev 7:8 'Also the priest who presents any man's burnt offering, that priest shall have for himself the skin of the burnt offering which he has presented. skin: Lev 1:6 4:11 Ge 3:21 Ex 29:14 Nu 19:5 Ro 13:14) Any man's (layman's) burnt offering - Literally this reads "burnt offering for a person.” Thus this describes the priest making the burnt offering on behalf of a "layman." The priest could have the skin from the laymen's burnt offerings but the priest's own burnt offerings were to be entirely burned (hide and all) just as was the case in the priest's own grain offering (Lev 6:22-23-note, cp sin offering - Lev 6:30-note). Burnt offering ('olah) - The discussion in Lev 7:8-10 shifts to the burnt offering, adding that the priests could retain the skin or hide of the animal. Rooker adds that "Only in the case of the sin offering was the skin or hide to be destroyed (Levine, Leviticus, 41)." (NAC) Skin of the burnt offering - This piece of information is mentioned for the first time. Baker notes that "Since these offerings were so frequent, occurring daily ("every day" = Nu 28:3), the priests would have been very rich in hides." (Ibid) This was a valuable payment because it lasted far longer than the meat which needed to be eaten quickly lest it rot. Recall that the skin of the sin offering was burned (Lev 4:11-note). Philo writes regarding the skin of the burnt offering - "And beyond all these things he also orders that the priests who minister the offering of the sacrifices, shall receive the skins of the whole burnt offerings (and they amount to an unspeakable number, this being no slight gift, but one of the most exceeding value and importance), from which circumstances it is plain, that although he has not given to the priesthood a portion of land as its inheritance, in the same manner that he has to others, he has yet assigned to them a more honourable and more untroubled share than any other tribe, granting them the first fruits of every description of sacrifice and offering. (The works of Philo) Milgrom - As for the hides of the purification (sin) and reparation (guilt) offerings, Scripture is silent. The rabbis, however, deduce that they are given to the priests by a fortiori logic: “If in the burnt offering, to whose flesh they have no right, they yet have the right to the hide, how much more, therefore, in the most sacred offerings, to whose flesh they have right, have they the right to their hide!” (m. Zeba. 12:3).(Anchor Yale Bible) Eugene Merrill - Speaking in context of the priest who offers the guilt offering and is allowed to eat it, this verse reintroduces the burnt offering and regulates that the priest who offers the burnt offering may keep the hide for himself (see Lev. 1:3-note for note on burnt offering). The term (literally "the skin of the burnt offering") refers to the hide of the animal, which according to Lev. 1:3-17 could be a bull, sheep or goat, or dove or pigeon. Obviously the phrase would be appropriate only for that which came from the herd or flock (Lev. 1:2-note). This payment for services reflected the time and energy needed for the priest to make this offering. (Ibid) TSK - All the flesh of the burnt offerings being consumed upon the altar, as well as the fat, there could nothing fall to the share of the priest but the skin; which must have been very valuable, as they were used as mattresses (Lev 15:17-note) or as carpets to sit upon in the day. They are still used for the same purpose by some of the inhabitants and dervishes of the East. Shall have it for himself - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Lev 7:9 'Likewise, every grain offering that is baked in the oven and everything prepared in a pan or on a griddle shall belong to the priest who presents it. the meat: Lev 2:4-7 Nu 18:9 Eze 44:29 in the pan: or, on the flat plate, or slice, Lev 2:5 shall be: Lev 2:3,10 5:13 6:16-18 1Co 9:7,13 Ga 6:6 Baked or cooked grain offerings belonged to the priest. Milgrom explains that "This constitutes an innovation and an ostensible contradiction to Lev 2:10-note, which assigns the cooked cereal offering to all of the priests. As already noted, a similar contradiction prevails in the purification-offering pericope: the meat of the sacrifice is eaten by both the officiant and the entire priestly cadre (Lev 6:19a, Lev 6:22). All it means, however, is that the officiant has the right to distribute his prebend (stipend) among his fellow priests. A similar problem and solution will again obtain in the pericope on the well-being offering: its right thigh is awarded to both the officiant and all of the priests (Lev 7:33–34). A practical consideration may be involved: “It was in the interest of priests to share their prebends (stipends), since that way they would reduce the extremes in which some might get a lot and others a little, or some better portions and others worse portions … comparable to arrangements among waiters to share their tips” (Freedman, written communication). Shall belong to the priest - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Lev 7:10 'Every grain offering, mixed with oil or dry, shall belong to all the sons of Aaron, to all alike. Ex 16:18 2Co 8:14 Baker - All in all, this section teaches us that priests were dependent on the offerings of the people for their livelihood. This teaching is supported in the Old Testament (Deut 25:4) and in the New Testament by Jesus and by Paul (Luke 10:7; 1 Tim 5:18). The servant of God is worthy of his wages. (Ibid) To all the sons of Aaron - For some of the other allusions to the portions of the various offerings which were to be given to the priests see the following passages (Note: This is not an all inclusive list, as this is a complex topic) -- Grain offering in Lev 2:3-note and Lev 2:10-note, Sin offering in Lev 5:13-note, (Note: Some Sin Offerings could not be eaten by the priests - When the sin offering was a bull, either for the high priest Lev 4:3-12 or the congregation Lev 4:13-21, no part of the bull was to be eaten by the priests, because the blood of that animal had been carried into the tent of meeting - this restriction also applies to the sacrifices on the Day of Atonement) Grain offering in Lev 6:16-18-note, Sin offering in Lev 6:26, 29-note, Guilt (Trespass) Offering in Lev 7:6-note, Peace Offering (Wave Offering) Lev 7:31-37-note. None of the burnt offering went to the priest but it was wholly given to the LORD. Lev 7:11 'Now this is the law of the sacrifice of peace offerings which shall be presented to the LORD. Lev 22:18-21 Eze 45:15 PRIEST'S INSTRUCTIONS FOR THE PEACE OFFERINGS (Lev 7:11-21) Now this is the law - Milgrom has "now this is the ritual." While the instructions dealt with sacrifices that could be eaten only by the priests, the peace offerings can be eaten by the common (lay) people. Lev 7:11-36 regulates use of meat not only by lay persons but also by priests. The peace offerings are also referred to as fellowship offerings and well-being offerings. See the commentary notes on Lev 3:1-17 for the main discussion of the peace offering. Harrison adds that in Lev 7:11-18 "The various portions belonging to the Lord, the priest and the offerer are enunciated to supplement the prescriptions of Leviticus 3:1–17, which dealt predominantly with the mechanics of the ritual." Recall that the peace offering was the only one which lay people were allowed to eat. This first section (Lev 7:11-15) describes the role of the priests in the peace offerings. Baker reminds us that from Lev 3:1-17 "the peace offering was a special time of joyful communion between the offering priest, God, and the offerer, since the latter was able to eat part of it (Lev 7:11–15). Since the priestly portion is singled out in Lev 7:14, and God’s portions in Lev 3:3–4-note, Lev 3:9–10-note, and Lev 3:14–15-note, this means the offerer was the one who partook of the remainder." (Cornerstone Biblical Commentary) There are three principle passages in the Book of Leviticus which deal with the Peace Offering: A. Leviticus 3:1-17—the mechanics of the sacrifice B. Leviticus 7:11-34—the meaning of the sacrifice C. Leviticus 19:5-8—The “law of leftovers” (Deffinbaugh) Holman Study Bible notes that "Three subtypes made up the fellowship sacrifice (peace offering): thanksgiving (Lev 7:12-15), vow, and freewill offerings (Lev 7:16-18). Since the fellowship offering was voluntary and it was shared with family and guests, the offering demonstrated the generosity of the giver, who made his offering as an expression of praise." The three "subtypes" of peace offering summarized... 1) Thank offering: express thanks for unexpected blessing or deliverance 2) Votive Offering: to express gratitude for a blessing or deliverance granted when a vow had accompanied the petition. 3) Freewill Offering: to express gratitude to God without regard to any specific blessing or deliverance. Bush - Directions had previously been given, Lev 3 to the people, regulating this kind of offerings when presented by them; but in this connection more specific orders are given to the priests on the same subject. The reason of this was, that as there were several sorts of peace-offerings, so there were various rites to be observed in regard to them—rites which are here called ‘the law of the peace-offerings.’ Milgrom - Three kinds of peace offerings are herewith prescribed. But why were they not cited in Lev. 3:1-17? An obvious answer is that the priestly prebends (stipends) for the sacrifice are detailed here (Lev 7:4, 31–35) in like manner to the other sacrifices (Lev 6:9–11, 19, 22; Lev 7:6–10). Another reason may be the constant need for priestly supervision. For example, one type of bread accompanying the thank offering is leavened (Lev 7:13). Heaven forbid that it become mixed with the unleavened bread and offered upon the altar (see Lev 2:11)! Furthermore, this is the only sacrifice whose meat is eaten by lay persons, and their negligence may lead to its desecration or contamination (Lev 7:15–21). Hence, the priests must keep a watchful eye over the proceedings. But this pericope tacitly (Lev 7:11–21), and the following ones expressly (Lev 7:22–23, 28–29), are addressed to the laity, not the priests (see the NOTE on Lev 6:2), an indication that the supervisory responsibility has shifted from the priests to the laity. (Anchor Yale Bible)
Levítico 7
Morgan: With cakes of leavened bread. Lev. 7.13. We noted that no leaven was to be mixed in the Meal (Grain) Offering, because leaven is in itself corrupting, and is perpetually the symbol of corruption. This makes us pause when we find that leaven was now commanded to be mixed with the Peace Offering. In order to understand it, let the reader note carefully that in the previous verse (12) the worshipper is commanded to offer with the Peace Offering unleavened cakes, and unleavened wafers. Then also leavened cakes. Surely the suggestion is quite patent. The Peace Offering is supremely the symbol of communion based on reconciliation. It is the offering which symbolizes two sides to a great trans-action; one of those is that of God, the other is that of man. God and man are at peace. The Godward side can only be symbolized by that which is unleavened, free from all evil, separated from every-thing that tends to corruption. On the other hand, there remains in man much of imperfection. This is symbolized by the leavened cakes. Our unworthiness in and of ourselves abides. In our thanksgiving and our praise there is no room for boastfulness. Of this we need to be constantly reminded. The truth is brought out in the lines of a great hymn of worship: Unworthy is thanksgiving, A service stained with sin, Except as He is living, Our Priest, to bear it in. Lev 7:14 'Of this he shall present one of every offering as a contribution to the LORD; it shall belong to the priest who sprinkles the blood of the peace offerings. Offering: Ex 29:27,28 Nu 15:19-21 18:24-28 31:29,41 the priest's: Lev 6:26 Nu 18:8-11,19,26-32 NET He must present one of each kind of grain offering as a contribution offering to the LORD; it belongs to the priest who splashes the blood of the peace offering. NET Note - The term rendered “contribution offering” is תְּרוּמָה (térumah), which generally refers to that which is set aside from the offerings to the LORD as prebends (stipends) for the officiating priests (cf. esp. Lev 7:28–34) In Lev 7:12-14 "we learn in more detail that this offering (thanksgiving peace offering) involved the contribution of certain cakes in addition to the sacrificial animal. These cakes were to be given to the priest who handled the blood of the animal." (Rooker) He shall present one of every offering as a contribution to the LORD - The Hebrew here is qorban/korban not minchah. The ESV says he offers it as a "gift." Contribution (08541)(terumah from rum = to be high or exalted, depicts something being lifted up as one would do in an offering) is a feminine noun that means offering, the first use referring to the contributions from the sons of Israel to God for the building of the Tabernacle (Ex 25:2-3). Terumah describes a number of different offerings - contribution of materials for building (Ex 25:2; 35:5); an animal for sacrifice (Ex. 29:27; Nu 6:20); the thigh part of the animal to the priest (Lev 10:14); a shekel as a contribution to the LORD (Ex 30:13-15 - the purpose of the offering being to atone); gold for the priests (Nu 31:52); land for the priests (Ezek. 45:6, 7); the offering of war booty (Nu 31:29) and materials for an idol (Isa 40:20)! In one instance, this word is used to describe a ruler who "takes bribes" ("demands contributions" - HCSB) (Pr. 29:4). The Lxx translates terumah in Lev 7:14, 32, 34 ("contribution") with the noun aphairema which means something taken away as the choice part. In Ex 29:27-28 the NAS translates terumah as heave offering an older English phrase that reflects the root verb rum which means "to be high" or in the Hiphil "to lift up." The idea is that the heave offering represented a part separated from the main offering, a sense also seen in the Lxx noun aphairema (see above) used to translate terumah. In Exodus 35:5 Moses tells the children of Israel "Take from among you a contribution to the LORD; whoever is of a willing heart (Notice this critical caveat - a willing heart!, cp Ps 51:17 - God wants our hearts not our offerings per se!), let him bring it as the LORD’S contribution: gold, silver, and bronze." Terumah is translated in the NAS as allotment(15), contribution(20), contributions(10), heave offering(4), offered by lifting(2), offering(20), offerings(4), who takes bribes(1). Terumah - 63v - Ex 25:2-3; Ex 29:27-28; 30:13-15; 35:5, 21, 24; 36:3, 6; Lev 7:14, 32, 34; 10:14f; 22:12; Nu 5:9; 6:20; 15:19-21; 18:8, 11, 19, 24, 26ff; 31:29, 41, 52; Deut 12:6, 11, 17; 2Sa 1:21; 2Chr 31:10, 12, 14; Ezra 8:25; Neh 10:37, 39; 12:44; 13:5; Pr 29:4; Isa 40:20; Ezek 20:40; 44:30; 45:1, 6f, 13, 16; 48:8ff, 12, 18, 20-21; Mal 3:8 Lev 7:15 'Now as for the flesh of the sacrifice of his (the offerer's) thanksgiving peace offerings, it shall be eaten on the day of his offering; he shall not leave any of it over until morning. Shall be eaten on the day of the offering - The meat from the thanksgiving peace offerings was to be eaten on the day it was offered, a regulation not heretofore mentioned, but an instruction which is repeated later in Lev 19:5-8 and Lev 22:30. Rooker adds that "Eating of the meat on the day of the victim’s death was also observed at Israel’s three major festivals (Ex 23:14–18; 34:25; Dt 16:4). It was also the practice for the eating of the Passover (Ex 12:7-10) and the manna in the wilderness (Ex 16:19)." Deffinbaugh - Since the fat and blood are offered to God and the breast (Lev 7:30-31, 34) and the right thigh (Lev 7:32-34) are given to the priest, the rest of the sacrificial animal is left for the offerer to eat. Thus, after the offering of the fat portions on the altar, the Israelite would eat a meal,(The fact that a meal was associated with the Peace Offering helps to explain why the size of this offering is often significantly larger than the other offerings. Cf. Nu 7:17, 23, 29, 35, 41, 47, 53, 59, 65, etc.; 1Ki. 8:63) partaking of the portions of the sacrificial animal which remained. Not much is said about the meal that is eaten. In contrast, there is considerable emphasis placed on the disposal of the meat of the Peace Offering (cf. Lev. 7:15-18; 19:5-8). I call this, “the law of the leftovers.” No reason is given why the meat cannot be kept for a longer period of time. Perhaps it is because there was the possibility of it spoiling, and thus negating the value of the offering (cf. Lev. 7:18-27). It is also possible that the necessity of totally consuming the animal quickly encouraged the one who was making this offering to invite as many as possible to share with him in the sacrificial meal. (If you could keep the leftovers, you might not invite as many to share the meal with you.) The significance of eating in God's presence (Deut. 12:7) is never detailed but it must have made this occasion a particularly joyful and memorable one. In the OT, when a covenant was ratified or a divine promise given, a meal could take place (e.g., Judg. 6:18-19; cf. 2 Sam. 6:19). In the NT "table fellowship" among believers is extremely important, but the greatest time of eating is spoken of as "the wedding supper of the Lamb" in Rev. 19:9 when the bride of Christ, the church, is joined to Christ for all eternity. The fellowship of the OT believers at the tabernacle in their fellowship offerings gives a small but valid picture of being in God's presence with peace and joy. Eugene Merrill - The significance of eating in God's presence (Deut. 12:7) is never detailed but it must have made this occasion a particularly joyful and memorable one. In the OT, when a covenant was ratified or a divine promise given, a meal could take place (e.g., Jdg. 6:18-19; cf. 2Sa 6:19). In the NT "table fellowship" among believers is extremely important, but the greatest time of eating is spoken of as "the wedding supper of the Lamb" in Rev. 19:9 when the bride of Christ, the church, is joined to Christ for all eternity. The fellowship of the OT believers at the tabernacle in their fellowship offerings gives a small but valid picture of being in God's presence with peace and joy. (Ibid) Lev 7:16 'But if the sacrifice of his offering is a votive (vow - KJV) or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what is left of it may be eaten; vow: Lev 22:18-21 23:38 Nu 15:3 Deut 12:6,11,17,26 Ps 66:13 116:14,18 Na 1:15 freewill: Lev 22:23,29 Deut 12:6 Eze 46:12 also : Lev 19:5-8 PEACE OFFERING GIVEN AS A VOW OR VOTIVE OFFERING NET Note - The freewill offering was voluntary, so the regulations regarding it were more relaxed. Once a vow was made, the paying of it was not voluntary POSB - The Fellowship (peace) Offering given as a vow or just to show one's desire to grow in the peace and fellowship of God. A person must approach God through the offering (a symbol of Christ) (Leviticus 7:16). Wenham - In difficult circumstances men of old often made a vow to the Lord that if he helped them they would do something for God. When they fulfilled their vow, they were expected to bring a peace offering. Jacob made a vow at Bethel, when he was fleeing from home, that if God brought him safe home again "the Lord shall be my God" (Ge 28:20-21). As a pledge of his vow he poured oil (v. 18) on top of the stone pillar. Offering (07133)(qorban/korban - see word study) Votive (05088)(neder from verb nadar = to make a vow) a masculine noun that refers to a vow which is a solemn promise or pledge that binds a person to perform a specified act or to behave in a certain manner. The root connotes act of verbally consecrating (devoting to the service) of God, i.e. vowing to perform (Ge28:20ff), to make an offering (Lev 27:2), or to abstain from something (Ps 132:2ff - verb nadar). See R A Torrey's nice summary of Vows - Torrey's Topical Textbook. Neder is translated in the NAS as votive(3), votive offering(1), votive offerings(5), vow(26), vows(24).Neder - 56v - Ge 28:20; 31:13; Lev 7:16; 22:18, 21, 23; 23:38; 27:2; Num 6:2, 5; 15:3, 8; 21:2; 29:39; Nu 30:2-4, 11-13; Deut 12:6, 11, 17, 26; 23:18, 21; Jdg 11:30, 39; 1Sa 1:11, 21; 2Sa 15:7f; Job 22:27; Ps 22:25; 50:14; 56:12; 61:5, 8; 65:1; 66:13; 116:14, 18; Pr 7:14; 20:25; 31:2; Eccl 5:4; Isa 19:21; Jer 44:25; Jonah 1:16; Nah 1:15 The Lxx translates neder in Lev 7:16 with the noun euche which can mean a prayer to God (James 5:15) or a "solemn promise with the understanding that one is subject to penalty for failure to discharge the obligation. (Acts 18:18, 21:23)" (BDAG) The first use of neder is by Jacob - "Then (for context read Ge 28:11-20) Jacob made a vow (God alludes to this vow in Ge 31:13), saying, “If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear, and I return to my father’s house in safety, then the LORD will be my God." (Ge 28:20-21) Other people who made a vow are Jephthah (Jdg. 11:30-31, 39), Hannah (1Sa 1:11), and Absalom (2Sa 15:7–8). In Jonah 1:16 the pagan sailors seem to have converted to Jehovah and made vows to Him. The solemnity and binding nature of vows are seen in Nu 30:2-4. Solomon adds that "When you make a vow to God, do not be late in paying it; for He takes no delight in fools. Pay what you vow!" (Eccl 5:4, cp Nazarite vow - Nu 6:2, 5) Messiah bound Himself by vow to offer Himself as a sacrifice for sin (Ps 22:25) Webster's 1828 dictionary definition of vow - A solemn promise made to God, or by a pagan to his deity. The Roman generals when they went to war, sometimes made a vow that they would build a temple to some favorite deity, if he would give them victory. A vow is a promise of something to be given or done hereafter. A solemn promise; as the vows of unchangeable love and fidelity. In a moral and religious sense, vows are promises to God, as they appeal to God to witness their sincerity, and the violation of them is a most heinous offense. Nelson's New Illustrated Bible Dictionary on vows - "All vows were made to God as a promise in expectation of His favor (Gen. 28:20) or in thanksgiving for His blessings (Ps. 116:12–14). Vowing might be a part of everyday devotion (Ps. 61:8) or the annual festivals (1Sa 1:21). Vows must be paid to God in the congregation at the tabernacle or Temple (Deut. 12:6, 11; Ps. 22:25). Vowing was voluntary. But after a vow was made, it had to be performed (Deut. 23:21–23; Eccl. 5:4–6). Vows, therefore, were to be made only after careful consideration (Prov. 20:25) and in keeping with what pleased God (Lev. 27:9–27). Sinful people do not know what will please God; they need God’s direction in making vows.Vowing is joyful worship in faith and love (Ps. 61:4–5, 8), often associated with the proclamation of God’s salvation (Ps. 22:22–27; 66:13–20). For this reason, deception in vowing is an affront to God and brings His curse (Mal. 1:14 - verb form - nadar). Vine - The vow has two basic forms, the unconditional and the conditional. The unconditional is an “oath” where someone binds himself without expecting anything in return (Ps. 116:14). The obligation is binding upon the person who has made a “vow.” The word spoken has the force of an oath which generally could not be broken (Nu 30:2). The conditional “vow” generally had a preceding clause before the oath giving the conditions which had to come to pass before the “vow” became valid (Ge 28:20-22). “Vows” usually occurred in serious situations. Jacob needed the assurance of God’s presence before setting out for Padan-aram (Ge. 28:20-22); Jephthah made a rash “vow” before battle (Jdg. 11:30; cf. Nu 21:1-3); Hannah greatly desired a child (1Sa 1:11), when she made a “vow.” Though conditional “vows” were often made out of desperation, there is no question of the binding force of the “vow.” Eccl amplifies the OT teaching on “vowing” (Eccl 5:4-6). First, “vow” is always made to God. Even non-lsraelites made “vows” to Him (Jonah 1:16). Second, a “vow” is made voluntarily. It is never associated with a life of piety or given the status of religious requirement in the OT. Third, a “vow” once made must be kept. One cannot annul the “vow.” However, the OT allows for “redeeming” the “vow”; by payment of an equal amount in silver, a person, a field, or a house dedicated by “vow” to the Lord could be redeemed (Lev. 27:1-25). This practice, however, declined in Jesus’ time, and therefore the Talmud frowns upon the practice of “vowing” and refers to those who vow as “sinners.” Neder signifies a kind of offering (Dt. 12:6). In particular the word represents a kind of peace or “votive offering” (Ezra 7:16). It also is a kind of thank offering (Nah 1:15). Here even Gentiles expressed their thanks to God presumably with a gift promised upon condition of deliverance (cf. Nu 21:1-3). Such offerings may also be expressions of zeal for God (Ps. 22:25). One can give to God anything not abominable to Him (Lev. 27:9ff.; Dt. 23:18), including one’s services (Lev. 27:2). Pagans were thought to feed and/or tend their gods, while God denied that “vows” paid to Him were to be so conceived (Ps 50:9-13). In paganism the god rewarded the devotee because of and in proportion to his offering. It was a contractual relationship whereby the god was obligated to pay a debt thus incurred. In Israel no such contractual relationship was in view. The Israelites’ unique and concrete demonstrations of love for God show that under Moses love (Dt. 6:4) was more than pure legalism; it was spiritual devotion. God’s Messiah was pledged to offer Himself as a sacrifice for sin (Ps. 22:25; cf. Lev. 27:2ff.). This was the only sacrifice absolutely and unconditionally acceptable to God. Every man is obliged to pay the “vow” before God: “Praise waiteth for thee, O God in Zion: and unto thee shall the vow be performed… Unto thee shall all flesh come” (Ps. 65:1-2). Scott Langston on vows - Voluntary expressions of devotion usually fulfilled after some condition had been met. Vows in the Old Testament usually were conditional. A common formula for vows was the “if then” phrase (Genesis 28:20; Numbers 21:2; Judges 11:30 ). The one making the religious vow proposed that if God did something (such as give protection or victory), then he or she in return would make some act of devotion. Not all vows, however, were conditional. Some, such as the Nazirite vow (Numbers 6:1 ), were made out of devotion to God with no request placed upon God. Whether conditional or not, the emphasis in the Bible is on keeping the vow. A vow unfulfilled is worse than a vow never made. While vows do not appear often in the New Testament, Paul made one that involved shaving his head (Acts 18:18 ). (Vows - Holman Bible Dictionary) Merrill on the use of neder in Lev 7:15 - This noun ("vow, vow offering") is used 7x in Leviticus (here, Lev 22:18, 21, 23; 23:38; 27:2, 8). It can be used of either the vow or the sacrifice offered for a vow. Here it represents the thing offered, not the vow itself. In fact, in most cases the biblical context (e.g., Deut. 23:21 [23:22 MT]) demonstrates that "the vow implies a promised gift for sacrifice, not merely a course of action as is implied in the English word 'vow'" (L. Coppes, TWOT, 2:557). This vow offering, as an act of thanksgiving, will be made in the future kingdom as part of the festivals (Nah. 1:15 [2:1 MT]). In Lev. 27:2, unlike Lev. 7:16, neder represents the vow itself. (Ibid) Related Resources: Vow - International Standard Bible Encyclopedia Vow - Fausset's Bible Dictionary Vows - Hastings' Dictionary of the Bible Vow - Kitto's Popular Cyclopedia of Biblical Literature Vows - The 1901 Jewish Encyclopedia Vow - 1911 Encyclopedia Britannica What does the Bible say about keeping your vows - oaths- PEACE OFFERING AS A FREEWILL OFFERING Lev 7:16, 22:18, 21, 23 Free Will Offering (Lev. 7:16; 22:18, 21, 23, Ex 35:29, Ezra 1:4, 8:28, Ps 54:6) was presented as a general expression of gratitude to God. To express one's love for God. FREE-WILL OFFERING - Jewish Encyclopedia Freewill offering was done voluntary and spontaneous and not out of obligation. These were optional offerings, which an Israelite could offer at any time, except for the feast of Pentecost (Lev. 23:19) and the fulfillment of the Nazarite’s days of separation (Nu 6:13-20), when the offering was mandatory. Holman Bible Dictionary on Freewill Offering - A gift given at the impulse of the giver (Exodus 35:21-29; Exodus 36:3-7; Leviticus 7:16). The distinctive mark of the free will offering was the “stirred hearts” and “willing spirits” of the givers. The tabernacle was constructed using materials given as free will offerings (Exodus 35:29). The people's desire to give was so great that Moses was compelled to ask that no more gifts be given (Exodus 36:3-7). Free will offerings were traditionally given at Pentecost (Deuteronomy 16:10). Manser's Dictionary of Bible Themes Freewill offering - An offering that in some ways resembled the thank-offering or peace offering. It was completely voluntary, prompted by an occasion of celebration or spiritual significance. The animal offered was eaten at a festive banquet. Instructions for presenting a freewill offering - The animal to be offered Lev 22:17-22,23 Some slightly deformed animals were perhaps acceptable because the freewill offering was voluntary. Freewill offerings were associated with joy and celebration - Ps 54:6-7 See also Dt 16:9-12 during the Feast of Weeks Occasions for making freewill offerings - In maintaining public worship and at times of religious renewal Ex 35:20-29 Building the temple. See also 2Ch 31:14 Hezekiah’s reformation The return from exile: Ezr 1:4-6; Ezr 2:68; Ezr 7:16; Ezr 8:28; Ne 7:70-72 Eze 46:11-12 Ezekiel’s visionary ideal temple As an additional offering at certain festivals Nu 29:39 The offering had to be made at the sanctuary to be acceptable: Dt 12:5-6,17-18 Prophetic criticism of bragging over freewill offerings - Am 4:5 A sarcastic attack on the offering of freewill gifts as a way to gain prestige. James Smith describes THE FREEWILL OFFERING - His comments refer to Leviticus 22:17-25 but the principles still apply to the peace offering in Lev 7:16 (cp the fuller treatment of peace offerings in Lev 3:1-17) - The redeemed of the Lord have many opportunities of showing their love for the Lord by then freewill offerings to Him. The Lord loveth a cheerful giver. Being saved by grace, this grace should find expression in spontaneous acts of sacrifice and thankfulness. Freely ye have received, freely give. Note here that such offerings— 1. Are "expected by the Lord" (Lev 22:18. ) Not that He needs the gift, but He much desires that condition of heart and mind that chooses to acknowledge Him in this way. The apostle James says, "I will show you my faith by my works." Our love to God may be manifested in the same way. 2. Must be "laid on the altar" (Lev 22:18). Being burnt-offerings they were put on the great brazen altar outside the holy place. This altar speaks to us of the Cross of Christ by which we and our offerings are made acceptable to God. Even a freewill offering is not pleasing to Jehovah apart from the person and work of His Son Jesus Christ. The gifts of the ungodly, even for the work of the Church, cannot be said to be laid on the altar. Freewill offerings to men, but not to God. The love of Christ is not the constraining motive. 3. Could be made by "any one" in Israel. "Whosoever he be in Israel" (Lev 22:18). A man had to be numbered with the people of God before a freewill offering could be accepted. No one has a free will until he becomes a Son of God through redeeming grace. Till then sin has dominion over the whole nature, being under the law (Ro 6:14). Until we are freed from sin by the power of Christ our offerings never reach the altar. 4. Must be made "willingly." "Ye shall offer at your own will" (Lev 22:19). It cannot be a freewill offering unless it is made willingly, not grudgingly, or of necessity. When God gave His Son up to the death for us, He gave Him willingly. Whatsoever ye do, do it heartily as unto the Lord. The Lord looketh upon the heart. 5. Must be "without blemish." That which hath a blemish "shall not be acceptable for you" (Lev 22:20). Many offer to God what they would not give to an earthly friend, bad money and bad manners. God hath given to us His Firstborn and His Best, and shall we offer Him the blind, the lame, and the worthless? Odd coppers and spare moments may be given with a free will, but they just reveal the small place the Lord has in such hearts and lives. Yield yourselves unto God. 6. Must be "perfect to be accepted" (Lev 22:21). We must see that we are not giving to God because it is not perfect. Perfection is of course a relative term, what may be perfect for one may be far from being perfect in another. The poor widow's two mites (one farthing) made a perfect offering, your penny may be an insult. Giving as the Lord hath prospered us, with a willing mind, this is good and acceptable in His sight. Freely ye have received, freely give. (Handfuls of Purpose) Garry Friesen on Freewill Offering - A man could ask, "Is it God's will for me to give a freewill offering today?" But if God answered, the gift would no longer be freewill! No, God wanted to give His people some ways that they could express their devotion to Him in voluntary displays of love. So He provided the option of the freewill offering, and explained what sacrifices would be acceptable for such purposes (Leviticus 22:18-25). Even that instruction delineated freedom within limits. For while the animal chosen for the burnt offering had to be a male without defect, it could be a bull, a ram, or a goat. (Decision Making and the Will of God) John Phillips links David's prayer in Ps 51:12 with a freewill offering - "And uphold me with Thy free spirit." Darby renders that: "And let a willing spirit sustain me." The thought is closely connected in the Hebrew with the freewill offering. David wanted never again to fall into such sin, he wanted to be kept from committing such sin and from even wanting to commit such sin. If he tried to live a victorious life in his own strength, he would fail. He wanted the Lord to deal with the defeat that had ruined him and to do so thoroughly. David's cleansing was to be a thorough cleansing which would deal with every aspect of sin in his life. (Psalms Commentary) MacDonald on Freewill offering - “This would appear to be in the nature of a spontaneous expression of praise to God in appreciation of what He has revealed Himself to be.” Freewill (05071)(nedabah from verb nadab = to incite willingly = the free, voluntary desire of the heart to give of oneself or of one’s resources to the service of the Lord - Ex 25:2, 35:21, 1Chr 29:6, Ezra 1:6) is a feminine noun meaning willingness, a freewill offering, a voluntary gift and is from the root ndb which describes "an uncompelled and free movement of the will unto divine service or sacrifice." (TWOT) A freewill offering is one that is voluntary and not compulsory, prompted only by the impulse of the donor. The psalmist uses nedabah figuratively praying "O accept the freewill offerings (Lxx = ekousia = voluntary, done without compulsion, of one's own free will) of my mouth." (Ps119:108) In Ps 68:9 nedabah describes a "plentiful (Lxx = ekousia - voluntary, spontaneous) rain." In Ps 110:3 nedabah is translated freely and means voluntarily and by one’s own ultimate initiative. Eugene Merrill - This word occurs 26x in the OT and denotes that which is offered voluntarily. It is sometimes a synonym of neder (see above) though the vow offering seems to be the result of a previous commitment (e.g., a vow that was made during time of distress). The freewill offering is made, not out of requirement, but out of devotion (e.g., Exod. 35:29). Both of these terms, along with the offering given as "an expression of thankfulness" (see Lev. 7:12), are used as a species of the fellowship offering though in Lev. 22:18 they are also part of the burnt offering used to fulfill a vow or as a freewill offering. (Ibid) In Hos 14:4 God gives us a sense of meaning using nedabah adverbially declaring "I will heal their apostasy, I will love them freely, for My anger has turned away from them." Thus as an adverb, it means willingly (Ps 54:6 of one who will sacrifice to God), freely, spontaneously, voluntarily. Baker says nedabah "can denote that state of being which allows a person to offer a gift or a favor to someone else without any thought of return or payback. The favor is not given out of any obligation owed by the giver; rather, it is the result of an overflow from an abundance within the heart. The Lord declares that He loves Israel freely because His anger has turned away from them (Hos. 14:4). The Hebrews were commanded to diligently perform the vows they freely uttered to the Lord (Deut. 23:23). Most often, however, the term is utilized to signify an offering, a gift, or a sacrifice given voluntarily, as opposed to one offered in dutiful fulfillment of an obligation or vow (Lev. 22:23). Many from the congregation of Israel whose hearts were willing gave of their possessions as freewill offerings for the building of the Tent of Meeting and its services (Ex. 35:29; 36:3; cf. Lev. 7:16; Ezra 1:4; 3:5; 8:28; Ezek. 46:12; Amos 4:5). (Ibid) Nedabah - 25v - translated freely(1), freewill offering(12), freewill offerings(9), plentiful(1), voluntarily(1), volunteer freely(1), willingly(1). Exodus 35:29 The Israelites, all the men and women, whose heart moved them to bring material for all the work, which the LORD had commanded through Moses to be done, brought a freewill offering to the LORD. Exodus 36:3 They received from Moses all the contributions which the sons of Israel had brought to perform the work in the construction of the sanctuary. And they still continued bringing to him freewill offerings every morning. Leviticus 7:16 'But if the sacrifice of his offering is a votive or a freewill offering, it shall be eaten on the day that he offers his sacrifice, and on the next day what is left of it may be eaten; Leviticus 22:18 "Speak to Aaron and to his sons and to all the sons of Israel and say to them, 'Any man of the house of Israel or of the aliens in Israel who presents his offering, whether it is any of their votive or any of their freewill offerings, which they present to the LORD for a burnt offering-- 21 'When a man offers a sacrifice of peace offerings to the LORD to fulfill a special vow or for a freewill offering, of the herd or of the flock, it must be perfect to be accepted; there shall be no defect in it. 23 'In respect to an ox or a lamb which has an overgrown or stunted member, you may present it for a freewill offering, but for a vow it will not be accepted. Leviticus 23:38 besides those of the sabbaths of the LORD, and besides your gifts and besides all your votive and freewill offerings, which you give to the LORD. Numbers 15:3 then make an offering by fire to the LORD, a burnt offering or a sacrifice to fulfill a special vow, or as a freewill offering or in your appointed times, to make a soothing aroma to the LORD, from the herd or from the flock. Numbers 29:39 'You shall present these to the LORD at your appointed times, besides your votive offerings and your freewill offerings, for your burnt offerings and for your grain offerings and for your drink offerings and for your peace offerings.'" Deuteronomy 12:6 "There you shall bring your burnt offerings, your sacrifices, your tithes, the contribution of your hand, your votive offerings, your freewill offerings, and the firstborn of your herd and of your flock. 17 "You are not allowed to eat within your gates the tithe of your grain or new wine or oil, or the firstborn of your herd or flock, or any of your votive offerings which you vow, or your freewill offerings, or the contribution of your hand. Deuteronomy 16:10 "Then you shall celebrate the Feast of Weeks to the LORD your God with a tribute of a freewill offering of your hand, which you shall give just as the LORD your God blesses you; Deuteronomy 23:23 "You shall be careful to perform what goes out from your lips, just as you have voluntarily vowed to the LORD your God, what you have promised. 2 Chronicles 31:14 Kore the son of Imnah the Levite, the keeper of the eastern gate, was over the freewill offerings of God, to apportion the contributions for the LORD and the most holy things. 2 Chronicles 35:8 His officers also contributed a freewill offering to the people, the priests and the Levites. Hilkiah and Zechariah and Jehiel, the officials of the house of God, gave to the priests for the Passover offerings 2,600 from the flocks and 300 bulls. Ezra 1:4 'Every survivor, at whatever place he may live, let the men of that place support him with silver and gold, with goods and cattle, together with a freewill offering (see also Ezra 1:6) for the house of God which is in Jerusalem.'" Ezra 3:5 and afterward there was a continual burnt offering, also for the new moons and for all the fixed festivals of the LORD that were consecrated, and from everyone who offered a freewill offering to the LORD. Ezra 8:28 Then I said to them, "You are holy to the LORD, and the utensils are holy; and the silver and the gold are a freewill offering to the LORD God of your fathers. Psalm 54:6 Willingly I will sacrifice to You; I will give thanks to Your name, O LORD, for it is good. Psalm 68:9 You shed abroad a plentiful rain, O God; You confirmed Your inheritance when it was parched. Psalm 110:3 Your people will volunteer freely in the day of Your power; In holy array, from the womb of the dawn, Your youth are to You as the dew. Psalm 119:108 O accept the freewill offerings of my mouth, O LORD, And teach me Your ordinances. Ezekiel 46:12 "When the prince provides a freewill offering, a burnt offering, or peace offerings as a freewill offering to the LORD, the gate facing east shall be opened for him. And he shall provide his burnt offering and his peace offerings as he does on the sabbath day. Then he shall go out, and the gate shall be shut after he goes out. Hosea 14:4 I will heal their apostasy, I will love them freely, For My anger has turned away from them. Amos 4:5 "Offer a thank offering also from that which is leavened, And proclaim freewill offerings, make them known. For so you love to do, you sons of Israel," Declares the Lord GOD. Lev 7:17 but what is left over from the flesh of the sacrifice on the third day shall be burned with fire. third: Lev 19:7 Ge 22:4 Ex 19:11 Ho 6:2 1Co 15:4 burnt: Lev 6:22,23 10:16 Ex 12:10 29:14) Left over (Remnant) (03498)(yathar) is that which remains, translated in the Lxx with kataleipo which means left behind. Burned with fire - Burned up entirely because the third day is the meat's "expiration date" (so to speak). Lev 7:18 'So if any of the flesh of the sacrifice of his peace offerings should ever be eaten on the third day, he who offers it will not be accepted, and it will not be reckoned to his benefit. It shall be an offensive thing, and the person who eats of it will bear his own iniquity. shall: Lev 10:19 19:7,8 22:23,25 Jer 14:10,12 Ho 8:13 Am 5:22 Mal 1:10,13 be imputed: Nu 18:27 Ro 4:11 offensive: Lev 11:10,11,41 Isa 1:11-14 65:4 66:3 Lk 16:15 bear: Lev 5:17 10:17 17:16 19:7,8 20:17,19 22:16 Isa 53:11,12 Eze 18:20 Heb 9:28 1Pe 2:24) MEAT "EXPIRES" ON THIRD DAY NET If some of the meat of his peace offering sacrifice is ever eaten on the third day it will not be accepted; it will not be accounted to the one who presented it, since it is spoiled, and the person who eats from it will bear his punishment for iniquity. ESV If any of the flesh of the sacrifice of his peace offering is eaten on the third day, he who offers it shall not be accepted, neither shall it be credited to him. It is tainted, and he who eats of it shall bear his iniquity. So if any of the flesh of the sacrifice of his peace offerings should ever be eaten on the third day - As noted the thanksgiving peace offering meat "expires" on day one (for reasons that are uncertain), whereas the meat from the sacrifices of the votive (vow) and freewill peace offerings expire on day 3 (again the reason is not clearly stated, but one reason is surely hygienic, for meat in the often hot climate of the Middle East would surely begin to spoil and rot after a couple of days!). Notice the four effects of disobeying God's meat eating instructions - (1) Offerer (and offering) not accepted, (2) Offering not reckoned as a benefit to his account, (3) Late eating would be offensive to God, foul and like refuse (what a contrast with a soothing aroma!) and (4) The Offerer would be held responsible for his disobedience. THOUGHT - Sin is indeed costly, probably more costly than most of us realize as it usually has "multiple bullet points" so to speak, just as did the sin of eating meat on the third day! Woe! He who offers it will not be accepted… - So his offering was on day 1 but he did not eat the meat until day 3, therefore clearly disobeying God's clear instructions for proper partaking. Thus the offering of day 1 would not be accepted because is was linked to the disobedience. Sin will take you further than you ever wanted to stray! Cost you more than you ever dreamed you would pay! Keep you longer than you ever thought you would stay! Beloved, if God "draws the line in the sand," we need to stay clear of the line (and not see how close we can approach without crossing!). SIN IS LIKE A BOA CONSTRICTOR! Are you beginning to tolerate/conceal "pet" sins? If you are, then you need to remember the fate of the man with the "pet boa constrictor" (Do a Google search - use the following search terms and keep the parenthesis sign as written >> "pet boa" killed). After 15 years of living with his owner, one day the "pet boa" would not let its "owner" out of its grip resulting in the owner's tragic death. Wild animals remain wild and so does Sin. Do not be deceived (Stop being deceived by sin - Heb 3:13)! Burned with fire - Burned up entirely is the idea. Sacrifice (02077)(zebach from the verb zabach = to slaughter for sacrifice; mizbeah = altar is also derived from the verb zabach) refers to a sacrifice which was an offering (usually of an animal that was killed) and presented to a deity (most often God in the Bible - contrast Jdg 16:23. See Jonah 1:16 where pagan sailors feared God and offered Him sacrifices, marking their day of salvation!) as an act of worship or for the purpose of effecting expiation or propitiation. The first use of zebach is found in Ge 31:54 in the context of Laban cutting a covenant with Jacob (Ge 31:44 - See summary table of Covenants in Genesis, et al; contrast forbidden sacrifices in Ex 34:15) - "Then Jacob offered a sacrifice (Lxx = thusia) on the mountain, and called his kinsmen to the meal; and they ate the meal and spent the night on the mountain." This sacrifice was associated with a "covenant meal" (does this not conger up thoughts of the last Passover meal when after they had eaten Jesus said "This cup which is poured out for you is the New Covenant in My blood." Lk 20:22!) Jacob's sacrifice sounds similar to the Peace (fellowship) offering described in Leviticus 3:1 (see commentary) in which the offerer could participate in a meal and there would be shalom between the covenanting parties, man and God. While the word sacrifice was not used, it certainly can be inferred in Abel's offering (Ge 4:4 - note the order of the phrase "had regard for Abel and for his offering" and same with Cain in Ge 4:5 - God first inspects the heart of the offerer before inspecting the offering. This truth is amplified in Heb 11:4-note where we observe the key phrase "by faith!") Noah built an altar (see mizbeah) and sacrificed animals after being saved from the flood (Ge 8:20). Abraham built altars in Ge 12:7, 8, 22:13, which were surely for the purpose of sacrifice (we know for certain that was the case in Ge 22:1-15 where God asked Abraham to give his "only son," but intervened as Jehovah Jireh [Ge 22:14] Who provided a substitutionary sacrifice of the ram in place of Isaac, the son of promise, giving us a beautiful pre-figuring of God giving us His only Son Jesus as the sacrifice on the Cross (Jn 1:29, 3:16). Because Pharaoh refused to allow the Hebrews so sacrifice (Ex 10:25), the LORD ordained the Passover sacrifice (Ex 12:27). Zebach could describe that which killed and used for feasting (Pr 17:1). David (presumably after confronted by Nathan for his sin against God, Uriah and Bathsheba) clarified the true significance of sacrifices, for like so many religious activities sacrifices are prone to become a mechanical ("going through the motions") and mere ritual (done with the head but not with a surrendered heart!). And so David declared " Thou dost not delight in sacrifice, otherwise I would give it; Thou art not pleased with burnt offering. The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise." (Ps 51:16-17-note; cp Hos 6:6, Ps 40:6, Jer 6:20) As alluded to above, God always examines the offerer (his heart, his attitude, his motive, etc - read Pr 21:3) before He examines (and accepts) his sacrifice. The sacrifice is not the "end" but the means to the end, that end being relationship with the Holy God, a relationship in which for example in the sin (purification) offering, fellowship is restored. When Solomon had finished work on God's Temple 2Chr 7:1 records that "when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house." 2Chr 29:20-31 records a time of sacrifices and worship of Jehovah after which Hezekiah said to the people “Now [that] you have consecrated yourselves to the LORD, come near and bring sacrifices and thank offerings to the house of the LORD.” And the assembly brought sacrifices and thank offerings, and all those who were willing [brought] burnt offerings." Pr 15:8 (Pr 21:27) says "The sacrifice of the wicked is an abomination to the LORD." The Day of the Lord is referred to as God's "sacrifice" in Zephaniah (where God pours out the "consuming fire" of His just wrath against wickedness and ungodliness)-"Be silent before the Lord GOD! For the day of the LORD is near, for the LORD has prepared a sacrifice, He has consecrated His guests. 8 “Then it will come about on the day of the LORD’s sacrifice, That I will punish the princes, the king’s sons, And all who clothe themselves with foreign garments." (Zeph 1:7-8) In Daniel 9:27-note a man is described who puts an end to the Jewish Temple sacrifices, a passage that when interpreted literally is surely a description of the future antichrist (cp 2Thes 2:3-5). Related Resources on Sacrifice: Sacrifice - Bridgeway Bible Dictionary - nice summary article including the 5 main offerings Sacrifices - Torrey's Topical Textbook Sacrifice - 1911 Encyclopedia Britannica Sacrifices - Kitto's Popular Cyclopedia of Biblical Literature Zebach is translated in the NAS as feasting(1), offer(2), sacrifice(98), sacrifices(54), sacrificial(1), slaughter(1).Zebach - 148v - Ge 31:54; 46:1; Ex 10:25; 12:27; 18:12; 23:18; 29:28; 34:15, 25; Lev 3:1, 3, 6, 9; 4:10, 26, 31, 35; 7:11ff, 15ff, 20f, 29, 32, 34, 37; 9:18; 10:14; 17:5, 7f; 19:5f; 22:21, 29; 23:19, 37; Num 6:17f; 7:17, 23, 29, 35, 41, 47, 53, 59, 65, 71, 77, 83, 88; 10:10; 15:3, 5, 8; 25:2; Deut 12:6, 11, 27; 32:38; 33:19; Josh 22:23, 26ff; Jdg 16:23; 1Sa 1:21; 2:13, 19, 29; 3:14; 6:15; 9:12f; 11:15; 15:22; 16:3, 5; 20:6, 29; 2 Sam 15:12; 1Kgs 8:62f; 12:27; 2Kgs 5:17; 10:19, 24; 16:15; 1Chr 29:21; 2Chr 7:1, 4f, 12; 29:31; Neh 12:43; Ps 4:5; 27:6; 40:6; 50:5, 8; Ps 51:16-17, 19; 106:28; 107:22; 116:17; Pr 7:14; 15:8; 17:1; 21:3, 27; Eccl 5:1; Isa 1:11; 19:21; 34:6; 43:23f; 56:7; 57:7; Jer 6:20; 7:21f; 17:26; 33:18; 46:10; Ezek 20:28; 39:17, 19; 40:42; 44:11; 46:24; Dan 9:27; Hos 3:4; 4:19; 6:6; 8:13; 9:4; Amos 4:4; 5:25; Jonah 1:16; Zeph 1:7-8 Accepted (07521)(ratsah) means to be pleased with, to accept favorably. Ratsah is used 9x in Leviticus (out of 55x in the entire OT) first used in God accepting the offerer's sacrifice of the burnt offering (Lev 1:4-note)- Lev 1:4; 7:18; 19:7; 22:23, 25, 27; 26:34, 41, 43. The Lxx translates ratsah in Lev 7:18 with the verb dechomai which means to welcome as one would receive a guest into their house (they "put out the welcome mat.") God does not "amicably receive" the offerer or his offering if he disobeys the "meat law." It will not be reckoned to his benefit - Note that the NAS adds the word "benefit" to make the translation clearer. Reckoned (regard) (chasab/hasab) means to think, then to account and then to impute (credit to one's account). The first use in Ge 15:6 is when God credited or imputed righteousness (cp Ro 1:16-17, so this was an OT version of the Gospel, which Paul says was preached to Abraham - Gal 3:8) to Abraham's "spiritual bank account" when Abraham made a conscious, personal, volitional (of his own will) choice to believe God's promise in Ge 15:5 (where "descendants" is masculine singular and literally reads "seed" singular, ultimately pointing to the Messiah as Paul taught in Gal 3:16). So when Abraham believed God's promise, ultimately he believed in the Messiah, the Seed! In the present context hasab does not have a soteriological sense (not related to whether the offerer is saved or not by disobeying the instructions), but would appear to be an issue of impaired fellowship with God, a loss of the sense of well-being, and peace and communion. This verb is used again in Lev 17:4 where "blood guiltiness is to be reckoned to" a man who "has shed blood." For other uses of chasab/hasab in Leviticus see Lev 25:27, 31, 50, 52; 27:18, 23. Offensive (06292)(piggul) is a masculine noun which means foul thing, refuse, impurity. As shown in this passage piggul refers to a part of the sacrifice that has become unclean on the third day. The Lxx translates piggul here with the noun miasma (see discussion of related word miasmos) which means defilement, pollution, corruption, figuratively describing moral corruption through ungodly living (2Pe 2:20-note). Eugene Merrill adds that piggul "is used in only three other passages, once more in Leviticus (19:7), and also in Isa. 65:4 and Ezek. 4:14. It is a technical term for meat that is unacceptable to eat, either because it has not been eaten within three days (as in Leviticus) or because it is from an unclean animal (as in Isaiah and Ezekiel). In Exod. 16:19-28 God gave instructions for manna, which could not be kept overnight and then eaten except in preparation for the Sabbath. Perhaps in the land, when they no longer had manna, this regulation concerning the eating of the fellowship offering would be a reminder to continue to do things God's way if they desired God's blessing. Anything that was less than perfect because of spoilage did not reflect the standard God desired." (Ibid) Piggul - 4x in the OT - Leviticus 19:7 'So if it is eaten at all on the third day, it is an offense (Lxx = athutos = neglected, not offered and so not fit to be offered); it will not be accepted. Isaiah 65:4 Who sit among graves and spend the night in secret places; Who eat swine's flesh, And the broth of unclean (Lxx = moluno = caused to be dirty, unclean, figuratively of moral unfaithfulness in 1Cor 8:7, Jer 23:11) meat is in their pots. Ezekiel 4:14 But I said, "Ah, Lord GOD! Behold, I have never been defiled; for from my youth until now I have never eaten what died of itself or was torn by beasts, nor has any unclean (eolos = a day old, out of date, like our modern term "past the expiration date"!) meat ever entered my mouth." Harrison sums up the peace offering - The well-being sacrifice (peace offering) followed the general pattern of the burnt offering, except that no birds were allowed to be offered, and the animals had to be female. As well as being the only sacrifice to be eaten by the donor, it was also distinctive in comprising the only animal sacrifice that did not make atonement for sin. The underlying motivation of the peace offerings was that of appreciation or gratitude, which is not always a conspicuous element in Christian living. The believer is instructed to make his requests known to God with thanksgiving (Phil. 4:6-note), to be watchful in prayer with thanksgiving (Col. 4:2-note), and to give thanks always and for everything to God (Eph. 5:20-note). Will bear his own iniquity - The idea is that he would be held responsible and it was God Who would see that he was punished. In short, the crime is against God and would be punished by Him and not meted out by a human court. Iniquity (punishment, guilt) (05771)('avon - see word study from verb 'avah = to bend, twist, distort) describes the iniquity, evil, punishment or guilt which is associated with a twisting of the standard or deviation from it, in this case the meat eating standard. Since there is a volitional, conscious, deliberate twisting or perverting of God's law, 'avon describes a sin that is particularly evil. 'Avon may also describe the punishment or disaster that befalls those who practice wickedness. Lev 7:19 'Also the flesh that touches anything unclean shall not be eaten; it shall be burned with fire. As for other flesh, anyone who is clean may eat such flesh. Lev 11:24-39 Nu 19:11-16 Lk 11:41 Ac 10:15,16,28 Ro 14:14,20 2Co 6:17 Titus 1:15 UNCLEAN MEAT NET The meat which touches anything ceremonially unclean must not be eaten; it must be burned up in the fire. As for ceremonially clean meat, everyone who is ceremonially clean may eat the meat. NET Note - The word "ceremonially" has been supplied in the translation both here and in the following sentence to clarify that the uncleanness involved is ritual or ceremonial in nature. Flesh that touches anything unclean - Flesh refers to meat not the offerer's physical flesh.