Chapter 7

1 The law of the trespass offering, 11 and of the peace offerings, 12 whether it be for a thanksgiving, 16 or a vow, or a freewill offering. 22 The fat, 26 and the blood, are forbidden. 28 The priests’ portion in the peace offerings.

1. The trespass offering. Or, “the guilt offering” (RSV). In general, all offerings were holy, but that part of each sacrifice devoted to the altar or to the use of the priests was most holy (chs. 2:10; 10:12). Thus the shewbread (ch. 24:9), the incense (Ex. 30:36), the flesh of the sin and trespass offerings, were most holy (Lev. 6:17, 18; 7:1, 6; 14:13; Num. 18:9, 10; see also on Lev. 10:13–20).

3. He shall offer. The ritual followed in the case of the trespass offering was the same as that for the sin offering, but the ministration of the blood differed somewhat. The blood of the sin offering was placed upon the horns of the altar of burnt offering; the blood of the trespass offering was sprinkled on the altar round about. In both cases the fat was burned on the altar, “an offering made by fire unto the Lord” (v. 5).

6. In the holy place. That is, in the court of the tabernacle of the congregation. Here cooking utensils were kept, and here the priests gathered for their common meal. Every priest, though he might have bodily defects that barred him from performing priestly duties, was permitted to eat “the bread of his God, both of the most holy, and of the holy” (ch. 21:22, 23).

8. The skin. Nothing is said of the disposition made of the skin of the trespass offerings or of the sin offerings, except that noted in ch. 4:11, 12, 21. The skin of the burnt offering was specifically to be given to the priest that offered it.

14. One out of the whole. That is, one out of whatever number he brought, which was usually ten. The cake was given to the priest, who was to heave it before the Lord. This was done by heaving it up and down by the altar of burnt offering, or by waving it back and forth. Thus it was first presented to the Lord and then given to the priest.

15. The same day. This command was not without good reason. It promoted sanitation, it encouraged social intercourse and liberality to the poor. Of these three reasons sanitation was most important. In a warm country it was difficult to keep perishable food wholesome for any length of time. This would be especially true when a person was away from home, as many of them would be when they came to the Temple. If the offerer attempted to keep it more than two days, putrefaction would likely set in.

It being impossible for the offerer himself to consume the flesh of an animal in one or two days, he would naturally invite others to share it with him. This was what God intended (Deut. 12:11, 12, 17, 18; 16:11). Thus the occasion was made a solemn but happy family gathering (Ps. 42:4; Isa. 30:29). The presence of the invited Levite imparted to the occasion a touch of dignity and gave him an opportunity for instruction.

The riches of the world are unevenly distributed. Some have less than they need; others have far more. God ordains that those who have shall share with those who have not (Deut. 15:7–11). Among those who had little of this world’s goods and should therefore be remembered, were the Levites (Deut. 12:19, 12). Christ’s instruction to “call the poor, the maimed, the lame, the blind” when “thou makest a feast” (Luke 14:12, 13) reiterates these commands of Moses, and reinforces the words of Isaiah (Isa. 58:6, 7).

20. Cut off. See on Ex. 12:15.

23. No manner of fat. This oft-repeated command is based on the explanation that “all the fat is the Lord’s” (ch. 3:16). The fat of animals that died of themselves or were torn by beasts might be used for other purposes, but not eaten (ch. 7:24).

29. Peace offerings. These were discussed at length in ch. 3. Here, certain additional facts are given.

32. The right shoulder. That is, the thigh (see on Ex. 29:27; Lev. 7:14).

35. This is the portion. The stress in ch. 7 has been on the part that belonged to the priests. God ordained liberal provision for His ministry, and intended every Israelite to understand his own responsibility in supporting it. This raised the priesthood high in the estimation of the people. Much of what they gave reverted to the priests.

Ellen G. White comments

11-34PP 576

26,27 2T 61