Leviticus 7:18

Lev 7:1-7. As also in the sin-offerings and meat-offerings, Lev 7:8-10. The law of the sacrifice of peace-offering, Lev 7:11, whether it was a thanksgiving - offering, Lev 7:12-15; or a Vow or voluntary offering, Lev 7:16-18. Concerning the flesh that touched any unclean thing, Lev 7:19, Lev 7:20, and the person who touched any thing unclean, Lev 7:21. Laws concerning eating of fat, Lev 7:22-25, and concerning eating of blood, Lev 7:26, Lev 7:27. Farther ordinances concerning the peace-offerings and the priest's portion in them, Lev 7:28-36. Conclusion of the laws and ordinances relative to burnt-offerings, meat-offerings, sin-offerings, and peace-offerings, delivered in this and the preceding chapters, Lev 7:37, Lev 7:38. Verse 1 Trespass-offering - See end of the chapter at Lev 7:38 (note). Verse 2 In the place where they kill the burnt-offering - viz., on the north side of the altar, Lev 1:11. Verse 3 The rump - See Clarke's note on Lev 3:9, where the principal subjects in this chapter are explained, being nearly the same in both. Verse 4 The fat that is on them - Chiefly the fat that was found in a detached state, not mixed with the muscles; such as the omentum or caul, the fat of the mesentery, the fat about the kidneys, etc. See Clarke's note on Lev 3:9, etc. Verse 8 The priest shall have to himself the skin - Bishop Patrick supposes that this right of the priest to the skin commenced with the offering of Adam, "for it is probable," says he, "that Adam himself offered the first sacrifice, and had the skin given him by God to make garments for him and his wife; in conformity to which the priests ever after had the skin of the whole burnt-offerings for their portion, which was a custom among the Gentiles as well as the Jews, who gave the skins of their sacrifices to their priests, when they were not burnt with the sacrifices, as in some sin-offerings they were among the Jews, see Lev 4:11. And they employed them to a superstitious use, by lying upon them in their temples, in hopes to have future things revealed to them in their dreams. Of this we have a proof in Virgil, Aen. lib. vii., ver. 86-95. " - huc dona sacerdos Cum tulit, et caesarum ovium sub nocte silenti Pellibus incubuit stratis, somnosque petivit; Multa modus simulncra videt volitantia miris, Et varias audit voces, fruiturque deorum Colloquio, atque imis Acheronta affatur Avernis. Hic et tum pater ipse petens responsa Latinus Centum lanigeras mactabat rite bidentes, Atque harum effultus tergo stratisque jacebat Velleribus. Subita ex alto vox reddita luco est." First, on the fleeces of the slaughter'd sheep By night the sacred priest dissolves in sleep, When in a train, before his slumbering eye, Thin airy forms and wondrous visions fly. He calls the powers who guard the infernal floods, And talks, inspired, familiar with the gods. To this dread oracle the prince withdrew, And first a hundred sheep the monarch slew; Then on their fleeces lay; and from the wood He heard, distinct, these accents of the god. - Pitt. The same superstition, practiced precisely in the same way and for the same purposes, prevail to the present day in the Highlands of Scotland, as the reader may see from the following note of Sir Walter Scott, in his Lady of the Lake: - "The Highlanders of Scotland, like all rude people, had various superstitious modes of inquiring into futurity. One of the most noted was the togharm. A person was wrapped up in the skin of a newly-slain bullock, and deposited beside a water-fall, or at the bottom of a precipice, or in some other strange, wild, and unusual situation, where the scenery around him suggested nothing but objects of horror. In this situation he revolved in his mind the question proposed; and whatever was impressed upon him by his exalted imagination, passed for the inspiration of the disembodied spirits who haunt these desolate recesses. One way of consulting this oracle was by a party of men, who first retired to solitary places, remote from any house, and there they singled out one of their number, and wrapt him in a big cow's hide, which they folded about him; his whole body was covered with it except his head, and so left in this posture all night, until his invisible friends relieved him by giving a proper answer to the question in hand; which he received, as he fancied, from several persons that he found about him all that time. His consorts returned to him at day-break; and then he communicated his news to them, which often proved fatal to those concerned in such unwarrantable inquiries. "Mr. Alexander Cooper, present minister of North Virt, told me that one John Erach, in the Isle of Lewis, assured him it was his fate to have been led by his curiosity with some who consulted this oracle, and that he was a night within the hide above mentioned, during which time he felt and heard such terrible things that he could not express them: the impression made on him was such as could never go off; and he said, for a thousand worlds he would never again be concerned in the like performance, for it had disordered him to a high degree. He confessed it ingenuously, and with an air of great remorse, and seemed to be very penitent under a just sense of so great a crime: he declared this about five years since, and is still living in the Isle of Lewis for any thing I know." - Description of the Western Isles, p. 110. See also Pennant's Scottish Tour, vol. ii., p. 301; and Sir W. Scott's Lady of the Lake. Verse 9 Baken in the oven - See Clarke's note on Lev 2:5, etc. Verse 12 If he offer it for a thanksgiving - See the notes at the end of this chapter at Lev 7:38 (note). Verse 15 He shall not leave any of it until the morning - Because in such a hot country it was apt to putrefy, and as it was considered to be holy, it would have been very improper to expose that to putrefaction which had been consecrated to the Divine Being. Mr. Harmer supposes that the law here refers rather to the custom of drying flesh which had been devoted to religious purposes, which is practiced among the Mohammedans to the present time. This, he thinks, might have given rise to the prohibition, as the sacred flesh thus preserved might have been abused to superstitious purposes. Therefore God says, Lev 7:18, "If any of the flesh of the sacrifice - be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it; it is an abomination, and the soul that eateth of it shall bear his iniquity." That is, on Mr. Harmer's hypothesis, This sacred flesh shall avail nothing to him that eats it after the first or second day on which it is offered; however consecrated before, it shall not be considered sacred after that time. See Harmer's Obs., vol. i., p. 394, edit. 1808. Verse 20 Having his uncleanness upon him - Having touched any unclean thing by which he became legally defiled, and had not washed his clothes, and bathed his flesh. Verse 21 The uncleanness of man - Any ulcer, sore, or leprosy; or any sort of cutaneous disorder, either loathsome or infectious. Verse 23 Fat, of ox, or of sheep, or of goat - Any other fat they might eat, but the fat of these was sacred, because they were the only animals which were offered in sacrifice, though many others ranked among the clean animals as well as these. But it is likely that this prohibition is to be understood of these animals when offered in sacrifice, and then only in reference to the inward fat, as mentioned on Lev 7:4. Of the fat in any other circumstances it cannot be intended, as it was one of the especial blessings which God gave to the people. Butter of kine, and milk of sheep, with Fat of Lambs, and Rams of the breed of Bashan, and Goats, were the provision that he gave to his followers. See Deu 32:12-14. Verse 27 Whatsoever soul - that eateth any manner of blood - See Clarke's note on Gen 9:4. Shall be cut off - excommunicated from the people of God, and so deprived of any part in their inheritance, and in their blessings. See Clarke's note on Gen 17:14. Verse 29 Shall bring his oblation - Meaning those things which were given out of the peace-offerings to the Lord and to the priest - Ainsworth. Verse 30 Wave-offering - See Clarke on Exo 29:27 (note). Verse 32 The right shoulder - See Clarke on Exo 29:27 (note). Verse 36 In the day that he anointed them - See Clarke's note on Exo 40:15. Verse 38 In the wilderness of Sinai - These laws were probably given to Moses while he was on the mount with God; the time was quite sufficient, as he was there with God not less than fourscore days in all; forty days at the giving, and forty days at the renewing of the law. As in the course of this book the different kinds of sacrifices commanded to be offered are repeatedly occurring, I think it best, once for all, to give a general account of them, and a definition of the original terms, as well as of all others relative to this subject which are used in the Old Testament, and the reference in which they all stood to the great sacrifice offered by Christ. 1. אשם Asham, Trespass-offering, from אשם asham, to be guilty, or liable to punishment; for in this sacrifice the guilt was considered as being transferred to the animal offered up to God, and the offerer redeemed from the penalty of his sin, Lev 7:37. Christ is said to have made his soul an offering for sin, (אשם), Isa 53:10. 2. אשה Ishsheh, Fire-offering, probably from אשש ashash, to be grieved, angered, inflamed; either pointing out the distressing nature of sin, or its property of incensing Divine justice against the offender, who, in consequence, deserving burning for his offense, made use of this sacrifice to be freed from the punishment due to his transgression. It occurs Exo 29:18, and in many places of this book. 3. הבהבים Habhabim, Iterated Or Repeated offerings, from יהב yahab, to supply. The word occurs only in Hos 8:13, and probably means no more than the continual repetition of the accustomed offerings, or continuation of each part of the sacred service. 4. זבח Zebach, A Sacrifice, (in Chaldee, דבח debach, the ז zain being changed into ד daleth), a creature slain in sacrifice, from זבח zabach, to slay; hence the altar on which such sacrifices were offered was termed מזבח mizbeach, the place of sacrifice. See Clarke's note on Gen 8:20. Zebach is a common name for sacrifices in general. 5. חג Chag, a festival, especially such as had a periodical return, from חגג chagag, to celebrate a festival, to dance round and round in circles. See Exo 5:1; Exo 12:24. The circular dance was probably intended to point out the revolution of the heavenly bodies, and the exact return of the different seasons. See Parkhurst. 6. חטאת Chattath and חטאה Chattaah, Sin-offering, from חטא chata, to miss the mark; it also signifies sin in general, and is a very apt term to express its nature by. A sinner is continually aiming at and seeking happiness; but as he does not seek it in God, hence the Scripture represents him as missing his aim, or missing the mark. This is precisely the meaning of the Greek word ἁμαρτια, translated sin and sin-offering in our version; and this is the term by which the Hebrew word is translated both by the Septuagint and the inspired writers of the New Testament. The sin-offering was at once an acknowledgment of guilt, in having forsaken the fountain of living waters, and hewed out cisterns that could hold none; and also of the firm purpose of the offerer to return to God, the true and pure fountain of blessedness. This word often occurs. See Clarke's note on Gen 4:7. See Clarke's note on Gen 13:13. 7. כפר Copher, the Expiation or Atonement, from כפר caphar, to cover, to smear over, or obliterate, or annul a contract. Used often to signify the atonement or expiation made for the pardon or cancelling of iniquity. See Clarke's note on Exo 25:17. 8. מועד Moed, an Appointed annual festival, from יעד yaad, to appoint or constitute, signifying such feasts as were instituted in commemoration of some great event or deliverance, such as the deliverance from Egypt. See Exo 13:10, and thus differing from the chag mentioned above. See Clarke's note on Gen 1:14. 9. מלאים Milluim, Consecrations or consecration-offerings, from מלא mala, to fill; those offerings made in consecrations, of which the priests partook, or, in the Hebrew phrase, had their hands filled, or which had filled the hands of them that offered them. See Clarke's note on Exo 29:19; and see 2Chr 13:9. 10. מנחה Minchah, Meat-offering, from נח nach, to rest, settle after toil. It generally consisted of things without life, such as green ears of corn, full ears of corn, flour, oil, and frankincense; (see on Lev 2:1 (note), etc.); and may be considered as having its name from that rest from labor and toil which a man had when the fruits of the autumn were brought in, or when, in consequence of obtaining any rest, ease, etc., a significant offering or sacrifice was made to God. It often occurs. See Clarke's note on Gen 4:3. The jealousy-offering ( Num 5:15 ) was a simple minchah, consisting of barley-meal only. 11. מסך Mesech and ממסך Mimsach, a Mixture-offering, or Mixed Libation, called a Drink-offering, Isa 55:11, from מסך masach, to mingle; it seems in general to mean old wine mixed with the less, which made it extremely intoxicating. This offering does not appear to have had any place in the worship of the true God; but from Isa 65:11, and Pro 23:30, it seems to have been used for idolatrous purposes, such as the Bacchanalia among the Greeks and Romans, "when all got drunk in honor of the god." 12. משאת Masseeth, an Oblation, things carried to the temple to be presented to God, from נשא nasa, to bear or carry, to bear sin; typically, Exo 28:38; Lev 10:17; Lev 16:21; really, Isa 53:4, Isa 53:12. The sufferings and death of Christ were the true masseeth or vicarious bearing of the sins of mankind, as the passage in Isaiah above referred to sufficiently proves. See this alluded to by the Evangelist John, Joh 1:29 (note); and see the root in Parkhurst. 13. נדבה Nedabah, Free-Will, or voluntary offering; from נדב nadab, to be free, liberal, princely. An offering not commanded, but given as a particular proof of extraordinary gratitude to God for especial mercies, or on account of some vow or engagement voluntarily taken, Lev 7:16. 14. נסך Nesech, Libation, Or Drink-offering, from נסך nasach, to diffuse or pour out. Water or wine poured out at the conclusion or confirmation of a treaty or covenant. To this kind of offering there is frequent allusion and reference in the New Testament, as it typified the blood of Christ poured out for the sin of the world; and to this our Lord himself alludes in the institution of the holy eucharist. The whole Gospel economy is represented as a covenant or treaty between God and man, Jesus Christ being not only the mediator, but the covenant sacrifice, whose blood was poured out for the ratification and confirmation of this covenant or agreement between God and man. 15. עלה and עולה Olah, Burnt-offering, from עלה alah, to ascend, because this offering, as being wholly consumed, ascended as it were to God in smoke and vapor. It was a very expressive type of the sacrifice of Christ, as nothing less than his complete and full sacrifice could make atonement for the sin of the world. In most other offerings the priest, and often the offerer, had a share, but in the whole burnt-offering all was given to God. 16. קטרת Ketoreth, Incense Or Perfume-offering, from קטר katar, to burn, i. e., the frankincense, and other aromatics used as a perfume in different parts of the Divine service. To this St. Paul compares the agreeableness of the sacrifice of Christ to God, Eph 5:2: Christ hath given himself for us, an offering - to God for a Sweet-Smelling savor. From Rev 5:8 we learn that it was intended also to represent the prayers of the saints, which, offered up on the altar, Christ Jesus, that sanctifies every gift, are highly pleasing in the sight of God. 17. קרבן Korban, the Gift-offering, from קרב karab to draw nigh or approach. See this explained on Lev 1:2 (note). Korban was a general name for any kind of offering, because through these it was supposed a man had access to his Maker. 18. שלמים Shelamim, Peace-offering, from שלם shalam, to complete, make whole; for by these offerings that which was lacking was considered as being now made up, and that which was broken, viz., the covenant of God, by his creatures' transgression, was supposed to be made whole; so that after such an offering, the sincere and conscientious mind had a right to consider that the breach was made up between God and it, and that it might lay confident hold on this covenant of peace. To this the apostle evidently alludes, Eph 2:14-19: He is our peace, (i. e. our shalam or peace-offering), who has made both one, and broken down the middle wall; having abolished in his flesh the enmity, etc. See the whole passage, and see Clarke's note on Gen 14:18. 19. תודה Todah, Thank-offering, from ידה yadah, to confess; offerings made to God with public confession of his power, goodness, mercy, etc. 20. תנופה Tenuphah, Wave-offering, from נף naph, to stretch out; an offering of the first-fruits stretched out before God, in acknowledgment of his providential goodness. This offering was moved from the right hand to the left. See Clarke's note on Exo 29:27. 21. תרומה Terumah, Heave-offering, from רם ram, to lift up, because the offering was lifted up towards heaven, as the wave - offering, in token of the kindness of God in granting rain and fruitful seasons, and filling the heart with food and gladness. As the wave-offering was moved from right to left, so the heave-offering was moved up and down; and in both cases this was done several times. These offerings had a blessed tendency to keep alive in the breasts of the people a due sense of their dependence on the Divine providence and bounty, and of their obligation to God for his continual and liberal supply of all their wants. See Clarke's note on Exo 29:27. In the above collection are comprised, as far as I can recollect, an explanation of all the terms used in the Hebrew Scriptures which signify sacrifice, oblation, atonement, offering, etc., etc., as well as the reference they bear to the great and only sufficient atonement, sacrifice, oblation, and satisfaction made by Christ Jesus for the sins of mankind. Larger accounts must be sought in authors who treat professedly on these subjects. Introduction Moses is commanded to consecrate Aaron and his sons, Lev 8:1-3. Moses convenes the congregation; washes, clothes, and anoints Aaron,

Law of the Peace-Offering. ( b. c. 1490.) 11 And this is the law of the sacrifice of peace offerings, which he shall offer unto the Lord . 12 If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried. 13 Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. 14 And of it he shall offer one out of the whole oblation for an heave offering unto the Lord , and it shall be the priest's that sprinkleth the blood of the peace offerings. 15 And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning. 16 But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten: 17 But the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. 18 And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. 19 And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire: and as for the flesh, all that be clean shall eat thereof. 20 But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord , having his uncleanness upon him, even that soul shall be cut off from his people. 21 Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord , even that soul shall be cut off from his people. 22 And the Lord spake unto Moses, saying, 23 Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat. 24 And the fat of the beast that dieth of itself, and the fat of that which is torn with beasts, may be used in any other use: but ye shall in no wise eat of it. 25 For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord , even the soul that eateth it shall be cut off from his people. 26 Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. 27 Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people. 28 And the Lord spake unto Moses, saying, 29 Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the Lord shall bring his oblation unto the Lord of the sacrifice of his peace offerings. 30 His own hands shall bring the offerings of the Lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the Lord . 31 And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. 32 And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 33 He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. 34 For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel. All this relates to the peace-offerings: it is the repetition and explication of what we had before, with various additions. I. The nature and intention of the peace-offerings are here more distinctly opened. They were offered either, 1. In thankfulness for some special mercy received, such as recovery from sickness, preservation in a journey, deliverance at sea, redemption out of captivity, all which are specified in Ps. cvii. , and for them men are called upon to offer the sacrifice of thanksgiving, v. 22 . Or, 2. In performance of some vow which a man made when he was in distress ( v. 16 ), and this was less honourable than the former, though the omission of it would have been more culpable. Or, 3. In supplication for some special mercy which a man was in the pursuit and expectation of, here called a voluntary offering. This accompanied a man's prayers, as the former did his praises. We do not find that men were bound by the law, unless they had bound themselves by vow, to offer these peace-offerings upon such occasions, as they were to bring their sacrifices of atonement in case of sin committed. Not but that prayer and praise are as much our duty as repentance is; but here, in the expressions of their sense of mercy, God left them more to their liberty than in the expressions of their sense of sin—to try the generosity of their devotion, and that their sacrifices, being free-will offerings, might be the more laudable and acceptable; and, by obliging them to bring the sacrifices of atonement, God would show the necessity of the great propitiation. II. The rites and ceremonies about the peace-offerings are enlarged upon. 1. If the peace-offering was offered for a thanksgiving, a meat-offering must be offered with it, cakes of several sorts, and wafers ( v. 12 ), and (which was peculiar to the peace-offerings) leavened bread must be offered, not to be burnt upon the altar, that was forbidden ( ch. ii. 11 ), but to be eaten with the flesh of the sacrifice, that nothing might be wanting to make it a complete and pleasant feast; for unleavened bread was less grateful to the taste, and therefore, though enjoined in the passover for a particular reason, yet in other festivals leavened bread, which was lighter and more pleasant, was appointed, that men might feast at God's table as well as at their own. And some think that a meat-offering is required to be brought with every peace-offering, as well as with that of thanksgiving, by that law ( v. 29 ) which requires an oblation with it, that the table might be as well furnished as the altar. 2. The flesh of the peace-offerings, both that which was the priest's share and that which was the offerer's must be eaten quickly, and not kept long, either raw, or dressed, cold. If it was a peace-offering for thanksgiving, it must be all eaten the same day ( v. 16 ); if a vow, or voluntary offering, it must be eaten either the same day or the day after, v. 16 . If any was left beyond the time limited, it was to be burnt ( v. 17 ); and, if any person ate of what was so left their conduct should be animadverted upon as a very high misdemeanour, v. 18 . Though they were not obliged to eat it in the holy place, as those offerings that are called most holy, but might take it to their own tents and feast upon it there, yet God would by this law make them to know a difference between that and other meat, and religiously to observe it, that whereas they might keep other meat cold in the house as long as they thought fit, and warm it again if they pleased, and eat it three or four days after, they might not do so with the flesh of their peace-offerings, but it must be eaten immediately. (1.) Because God would not have that holy flesh to be in danger of putrefying, or being fly-blown, to prevent which it must be salted with fire (as the expression is, Mark ix. 49 ) if it were kept; as, if it was used, it must be salted with salt. (2.) Because God would not have his people to be niggardly and sparing, and distrustful of providence, but cheerfully to enjoy what God gives them ( Eccl. viii. 15 ), and to do good with it, and not to be anxiously solicitous for the morrow. (3.) The flesh of the peace-offerings was God's treat, and therefore God would have the disposal of it; and he orders it to be used generously for the entertainment of their friends, and charitably for the relief of the poor, to show that he is a bountiful benefactor, giving us all things richly to enjoy, the bread of the day in its day. If the sacrifice was thanksgiving, they were especially obliged thus to testify their holy joy in God's goodness by their holy feasting. This law is made very strict ( v. 18 ), that if the offerer did not take care to have all his offering eaten by himself or his family, his friends or the poor, within the time limited by the law, or, in the event of any part being left, to burn it (which was the most decent way of disposing of it, the sacrifices upon the altar being consumed by fire ), then his offering should not be accepted, nor imputed to him. Note, All the benefit of our religious services is lost if we do not improve them, and conduct ourselves aright afterwards. They are not acceptable to God if they have not a due influence upon ourselves. If a man seemed generous in bringing a peace-offering, and yet afterwards proved sneaking and paltry in the using of it, it was as if he had never brought it; nay, it shall be an abomination. Note, There is no mean between God's acceptance and his abhorrence. If our persons and performances are sincere and upright, they are accepted; if not, they are an abomination, Prov. xv. 8 . He that eats it after the time appointed shall bear his iniquity, that is, he shall be cut off from his people, as it is explained ( ch. xix. 8 ), where this law is repeated. This law of eating the peace-offerings before the third day, that they might not putrefy, is applicable tot the resurrection of Christ after two days, that, being God's holy one, he might not see corruption, Ps. xvi. 10 . And some think that it instructs us speedily, and without delay, to partake of Christ and his grace, feeding and feasting thereon by faith to-day, while it is called to-day ( Heb. iii. 13, 14 ), for it will be too late shortly. 3. But the flesh, and those that eat it, must be pure. (1.) The flesh must touch no unclean thing; if it did, it must not be eaten, but burnt, v. 19 . If, in carrying it from the altar to the place where it was eaten, a dog touched it, or it touched a dead body or any other unclean thing, it was then unfit to be used in a religious feast. Every thing we honour the holy God with must be pure and carefully kept from all pollution. It is a case adjudged ( Hag. ii. 12 ) that the holy flesh could not by its touch communicate holiness to what was common; but by this law it is determined that by the touch of that which was unclean it received pollution from it, which intimates that the infection of sin is more easily and more frequently communicated than the savour of grace. (2.) It must not be eaten by any unclean person. When a person was upon any account ceremonially unclean it was at his peril if he presumed to eat of the flesh of the peace-offerings, v. 20, 21 . Holy things are only for holy persons; the holiness of the food being ceremonial, those were incapacitated to partake of it who lay under any ceremonial uncleanness; but we are hereby taught to preserve ourselves pure from all the pollutions of sin, that we may have the benefit and comfort of Christ's sacrifice, 1 Pet. ii. 1, 2 . Our consciences must be purged from dead works, that we may be fit to serve the living God, Heb. ix. 14 . But if any dare to partake of the table of the Lord under the pollution of sin unrepented of, and so profane sacred things, they eat and drink judgment to themselves, as those did that ate of the peace-offerings ( v. 20 ) and again ( v. 21 ), that they pertain unto the Lord: whatever pertains to the Lord is sacred, and must be used with great reverence and not with unhallowed hands. " Be you holy, for God is holy, and you pertain to him." 4. The eating of blood and the fat of the inwards is here again prohibited; and the prohibition is annexed as before to the law of the peace-offerings, ch. iii. 17 . (1.) The prohibition of the fat seems to be confined to those beasts which were used for sacrifice, the bullocks, sheep, and goats: but of the roe-buck, the hart, and other clean beasts, they might eat the fat; for those only of which offerings were brought are mentioned here, v. 23-25 . This was to preserve in their minds a reverence for God's altar, on which the fat of the inwards was burnt. The Jews say, "If a man eat so much as an olive of forbidden fat—if he do it presumptuously, he is in danger of being cut off by the hand of God—if ignorantly, he is to bring a sin-offering, and so to pay dearly for his carelessness." To eat of the flesh of that which died of itself, or was torn of beasts, was unlawful; but to eat of the fat of such was doubly unlawful, v. 24 . (2.) The prohibition of blood is more general ( v. 26, 27 ), because the fat was offered to God only by way of acknowledgment, but the blood made atonement for the soul, and so typified Christ's sacrifice much more than the burning of the fat did; to this therefore a greater reverence must be paid, till these types had their accomplishment in the offering up of the body of Christ once for all. The Jews rightly expound this law as forbidding only the blood of the life, as they express it, not that which we call the gravy, for of that they supposed it was lawful to eat. 5. The priest's share of the peace-offerings is here prescribed. Out of every beast that was offered for a peace-offering the priest that offered it was to have to himself the breast and the right shoulder, v. 30-34 . Observe here, (1.) That when the sacrifice was killed the offerer himself must, with his own hands, present God's part of it, that he might signify thereby his cheerfully giving it up to God, and his desire that it might be accepted. He was with his own hands to lift it up, in token of his regard to God as the God of heaven, and then to wave it to and fro, in token of his regard to God as the Lord of the whole earth, to whom thus, as far as he could reach, he offered it, showing his readiness and wish to do him honour. Now that which was thus heaved and waved was the fat, and the breast, and the right shoulder, it was all offered to God; and then he ordered the fat to his altar, and the breast and shoulder to his priest, both being his receivers. (2.) That when the fat was burnt the priest took his part, on which he and his family were to feast, as well as the offerer and his family. In holy joy and thanksgiving, it is good to have our ministers to go before us, and to be our mouth to God. The melody is sweet when he that sows and those that reap rejoice together. Some observe a significancy in the parts assigned to the priests: the breast and the shoulder intimate the affections and the actions, which must be devoted to the honour of God by all his people and to the service also of the church by all his priests. Christ, our great peace-offering, feasts all his spiritual priests with the breast and shoulder, with the dearest love and the sweetest and strongest supports; for his is the wisdom of God and the power of God. When Saul was designed for a king Samuel ordered the shoulder of the peace-offering to be set before him ( 1 Sam. ix. 24 ), which gave him a hint of something great and sacred intended for him. Jesus Christ is our great peace-offering; for he made himself a sacrifice, not only to atone for sin, and so to save us from the curse, but to purchase a blessing for us, and all good. By our joyfully partaking of the benefits of redemption we feast upon the sacrifice, to signify which the Lord's supper was instituted.

Neither shall it be imputed - For an acceptable service to God.