Leviticus Chapter 7 Bible Study: Laws for Offerings, Priestly Duties, and the Perpetuity of Sacrifice

Introduction to Leviticus Chapter 7

Leviticus chapter 7 concludes the detailed instructions concerning the five main offerings (burnt, grain, peace, sin, and guilt offerings) that began in chapter 1. While the previous chapters primarily focused on the worshiper’s role and the general purpose of each sacrifice, chapter 6 began to shift the focus to the priests’ specific duties and their portions from these offerings. Chapter 7 continues this emphasis, providing further regulations for the guilt offering, sin offering, and burnt offering, and then offering a comprehensive and detailed exposition of the peace offering, including its various types and the rules for its consumption by the worshiper and priests.

This chapter is essentially a “priestly manual,” outlining how the priests were to handle the offerings, what parts belonged to them, and the strict conditions under which these holy portions were to be eaten. It reinforces the holiness of God, the seriousness of sin, and the meticulous order required in all matters of worship. It also clarifies the distinct purposes of each offering, ensuring that Israel understood how to approach a holy God for atonement, dedication, fellowship, and restitution. The chapter concludes by summarizing the laws of the offerings, emphasizing their divine origin and the importance of adhering to every command. Understanding these regulations deepens our appreciation for the intricate system God established to enable His people to draw near to Him, all of which ultimately points to the perfect and final sacrifice of Jesus Christ.

The Law of the Guilt Offering (Continuation)

Leviticus 7 begins by reiterating and providing further details for the Guilt Offering (asham), building on the introduction in Leviticus 5. This offering was for specific trespasses that involved damage or deceit, requiring restitution in addition to atonement. “Likewise this is the law of the trespass offering (it is most holy): In the place where they kill the burnt offering they shall kill the trespass offering; and the blood he shall sprinkle all around on the altar. And he shall offer from it all its fat: the fatty tail and the fat that covers the entrails, the two kidneys and the fat that is on them by the flanks, and the fatty lobe attached to the liver above the kidneys. And the priest shall burn them on the altar as an offering made by fire to the Lord. It is a trespass offering.”

“Most Holy”: Like the sin offering, the guilt offering is declared “most holy.” This means it was to be handled with the utmost reverence and strict adherence to regulations.
Killing Location and Blood: It was killed “in the place where they kill the burnt offering” (the north side of the altar in the outer court), and its blood was sprinkled “all around on the altar.” The blood was not brought into the Holy Place, indicating that its defilement was limited to the outer court.
Burning of Fat: All the fat (the choicest parts, symbolizing the best) was burned on the altar as an offering made by fire to the Lord, signifying God’s acceptance and the dedication of the best to Him.
Priest’s Portion: “Every male among the priests may eat it. It shall be eaten in a holy place. It is most holy.” The remainder of the ram (skin, flesh, etc.) belonged to the priest who offered it. This portion provided sustenance for the priests and reinforced their consecrated status. The priest eating the meat symbolized his bearing the guilt of the offerer, ritually consuming the burden of their trespass on their behalf.
Restitution Reminder: While not explicitly repeated here, the context from Leviticus 5:14-6:7 emphasizes that the guilt offering was always accompanied by restitution of the full value plus a 20% penalty to the wronged party. This underscored that forgiveness from God was tied to making things right with one’s neighbor.

The law of the guilt offering for the priests clarified their specific duties and portions, reinforcing the concept of restitution and making amends combined with the necessity of atonement. It consistently pointed to the need for a mediator and the seriousness of sin, preparing Israel for the coming of Jesus Christ, our perfect Guilt Offering, who completely bore our guilt and made full satisfaction for our trespasses, restoring us to God.

The Law of the Sin Offering (Continuation)

Leviticus 7:7-10 continues to clarify the regulations for the Sin Offering (chatta’t), specifically its “most holy” status and the priest’s portion. “The trespass offering is like the sin offering; there is one law for them both: the priest who makes atonement with it shall have it. The priest who offers anyone’s burnt offering, that priest shall have to himself the hide of the burnt offering which he has offered. Every grain offering that is baked in the oven or cooked in a pan or on a griddle, that belongs to the priest who offers it. Every grain offering, whether mixed with oil or dry, shall belong to all the sons of Aaron, to all alike.”

This section reinforces the “most holy” nature of the sin offering and clarifies the priest’s portion:

“Most Holy”: Like the guilt offering, the sin offering is declared “most holy.” This meant it was to be handled with the utmost reverence and strict adherence to regulations.
Priest’s Portion: “The priest who makes atonement with it shall have it.” This refers to the remainder of the sin offering for a leader or a common person (where the blood was not brought into the Holy Place, as detailed in Leviticus 4:22-35). This portion was eaten by the male priests in a holy place within the tabernacle court. The priest eating the meat symbolized his bearing the iniquity of the offerer, ritually consuming the burden of their sin on their behalf.
No Portion for Certain Sin Offerings: Leviticus 6:30 (and implicitly 7:7) reiterates the crucial exception: “But no sin offering from which any of the blood is brought into the tabernacle of meeting to make atonement in the holy place shall be eaten. It shall be burned in the fire.” This refers to the sin offerings for the High Priest and the whole congregation (Leviticus 4:1-21), whose carcasses were burned outside the camp. The priest could not partake of a sacrifice that had so deeply borne the sin of the community or its representative, underscoring its extreme defilement and complete removal.

This section also clarifies the priest’s portion from other offerings:

Burnt Offering: The hide of the burnt offering belonged to the priest who offered it. This was a valuable portion, as hides could be used for various purposes.
Grain Offering: Specific types of grain offerings, particularly those that were baked (in an oven, pan, or griddle), belonged to the priest who offered them. Other grain offerings, whether mixed with oil or dry, were shared “to all the sons of Aaron, to all alike.” This ensured equitable distribution among the priestly families.

The law of the sin offering for the priests reinforced the gravity of sin, the necessity of atonement, and the meticulous standards of holiness in God’s presence. It also highlighted the importance of God’s provision for His ministers through the offerings. This entire system consistently pointed to the need for a mediator and the seriousness of sin, preparing Israel for the coming of Jesus Christ, who, as our perfect High Priest, did not need to offer a sacrifice for Himself, and whose body was not consumed by a priest but was offered once for all for our sins, bearing our defilement outside the camp.

The Law of the Peace Offering: Types and Consumption Rules

Leviticus 7:11-36 provides the most extensive details for the Peace Offering (zevach shelamim), outlining its various types and the strict rules for its consumption by God, the priests, and the worshiper. This offering primarily symbolized fellowship with God, thanksgiving, and the enjoyment of peace and reconciliation.

1. Three Types of Peace Offering:

Thanksgiving Offering (todah): (Leviticus 7:12-15) Offered specifically to express gratitude for a blessing or deliverance. It included:
- Unleavened cakes mixed with oil, unleavened wafers anointed with oil, and cakes of fine flour mixed with oil.
- Leavened bread (the only offering where leavened bread was allowed, but it was not burned on the altar). This bread was part of the communal meal.
- The meat had to be eaten on the same day it was offered, emphasizing immediate celebration and fresh gratitude.
Vow Offering (neder): (Leviticus 7:16) Offered to fulfill a specific vow made to God.
Freewill Offering (nedavah): (Leviticus 7:16) Offered voluntarily out of devotion and generosity, without a specific vow.
- For these two, the meat could be eaten on the same day or the next day (but not beyond that). This slight extension allowed for more planning for the communal meal.

2. Portions for God:

As in Leviticus 3, all the fat and specific internal organs (kidneys, liver lobe) were burned on the altar as an “offering made by fire… a sweet aroma to the Lord” (Leviticus 7:31). This was God’s choicest portion, signifying His delight in the offering and the dedication of the best to Him.
Prohibition of Eating Fat and Blood: “You shall not eat any fat or any blood.” (Leviticus 7:23-27). This reiterates the strict prohibition against consuming fat (God’s exclusive portion) and blood (representing life and atonement), underscoring their sacredness and God’s exclusive claim on them. Violating this carried the penalty of being “cut off from his people.”

3. Portions for the Priests:

“This shall be Aaron’s and his sons’ due from the children of Israel, from their peace offerings. The breast and the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings.” (Leviticus 7:31-34).
- The breast was designated as a “wave offering” (tenuphah), symbolically presented to God and then returned to the priest.
- The right thigh was designated as a “heave offering” (terumah), lifted up towards God and then given to the priest.
These portions provided for the priests’ sustenance and symbolized their participation in the fellowship meal. These were considered “holy” and could be eaten by any clean person in the priest’s family within the tabernacle court.

4. Portions for the Worshiper:

The remainder of the meat was eaten by the worshiper, his family, and invited guests in a communal meal. This was the most distinctive aspect, symbolizing fellowship with God and among the worshipers. It was a joyful celebration of peace and reconciliation.
Cleanliness Requirement: “But the person who eats the flesh of the sacrifice of the peace offering that belongs to the Lord, while he is unclean, that person shall be cut off from his people.” (Leviticus 7:19-21). This emphasized the necessity of ritual purity for those partaking in the holy meal, highlighting the seriousness of approaching God in an unclean state.

The law of the peace offering for the priests clarified their specific portions and the conditions for the communal meal, reinforcing the themes of fellowship, thanksgiving, and shared blessing. It foreshadows the Lord’s Supper (Communion) in the New Testament, a communal meal celebrating peace with God through Christ’s sacrifice and fellowship among believers.

Summary of Priestly Portions and Rights

Leviticus 7 (along with Leviticus 6) provides a comprehensive overview of the priests’ portions from the various offerings, ensuring their sustenance and highlighting their consecrated role in the tabernacle service. This system was vital because the priests (descendants of Aaron) and the Levites (the broader tribe of Levi) did not receive a tribal land inheritance in Canaan (Numbers 18:20-24). Their livelihood was to come from the offerings of the people, demonstrating God’s provision for those who serve Him full-time.

Here’s a summary of what belonged to the priests:

Burnt Offering: The hide of the burnt offering (Leviticus 7:8).
Grain Offering: The remainder of the grain offering after the memorial portion was burned (Leviticus 6:16-18; 7:9-10). This included both baked and unbaked forms.
Sin Offering: The remainder of the sin offering for a leader or a common person (where the blood was not brought into the Holy Place) (Leviticus 6:26).
Guilt Offering: The remainder of the guilt offering (Leviticus 7:6).
Peace Offering: The breast (wave offering) and the right thigh (heave offering) (Leviticus 7:31-34).
Firstfruits and Tithes: While not explicitly in Leviticus 6-7, other passages (Numbers 18; Deuteronomy 18) clarify that priests and Levites also received the firstfruits of the land and animals, and the tithes of the people.

Key Principles of the Priests’ Portion:

Divine Provision: God ordained this system to provide for His ministers, ensuring they could dedicate themselves fully to their sacred duties without needing to engage in secular labor.
Holiness of the Portion: Many of these portions were designated “most holy” (sin offering, guilt offering, part of grain offering) or “holy” (peace offering portions). This meant they had to be eaten in a holy place (within the tabernacle court) by clean male priests (for “most holy” portions) or by clean members of the priest’s family (for “holy” portions). This underscored the sacredness of the offerings and the holiness required of those who consumed them.
Perpetual Due: These portions were given to Aaron and his sons “as their due forever,” establishing a continuous system of support.
Community Responsibility: This system highlighted the responsibility of the entire Israelite community to support those who ministered to them spiritually.

This detailed provision for the priests demonstrated God’s meticulous care for His servants and established a framework for the financial and practical support of ministry. This principle is carried into the New Testament, where those who preach the gospel are to live from the gospel (1 Corinthians 9:13-14) and those who minister spiritually are worthy of support (1 Timothy 5:17-18). The priests’ portions were not merely food; they were a tangible sign of their unique relationship with God and their integral role in the sacred service of the tabernacle.

Prohibition of Eating Fat and Blood

Leviticus 7 concludes the laws of the offerings with a strong reiteration of two fundamental prohibitions: eating fat and blood. “Moreover you shall not eat any fat of ox or sheep or goat. And the fat of an animal that dies naturally, and the fat of what is torn by beasts, may be used in any other way; but you shall by no means eat it. For whoever eats the fat of the animal of which a sacrifice of a peace offering is offered to the Lord, that person shall be cut off from his people. Moreover you shall not eat any blood in any of your dwellings, whether of bird or beast. Whoever eats any blood, that person shall be cut off from his people.”

Prohibition of Eating Fat: “All fat is the Lord’s” (Leviticus 3:17). The fat of sacrificial animals was considered the richest, choicest part, exclusively designated for God and burned on the altar as a “sweet aroma.” Eating it would be a violation of God’s exclusive claim and a desecration of His holy portion. The penalty for doing so was to be “cut off from his people,” a severe punishment implying exclusion from the covenant community, possibly even death. This prohibition reinforced giving God the best and respecting His holiness.
Prohibition of Eating Blood: This is a foundational and frequently repeated prohibition in the Old Testament (Leviticus 3:17; 17:10-14; Deuteronomy 12:16, 23). The reason is explicitly stated: “For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul” (Leviticus 17:11).
- Blood as Life: Blood represents life itself, which belongs to God.
- Blood for Atonement: God designated blood as the sole means of atonement. Consuming it would be to usurp God’s prerogative and to treat lightly the sacred means of forgiveness.
- Penalty: Like eating fat, eating blood also carried the severe penalty of being “cut off from his people.” This underscored the extreme gravity of this offense.

These two prohibitions were not merely dietary restrictions; they carried profound theological significance. They taught Israel about:

God’s Absolute Sovereignty and Holiness: God has exclusive claims on life (blood) and the best (fat).
The Sacredness of Atonement: The means of atonement (blood) was to be treated with utmost reverence and not consumed.
The Seriousness of Disobedience: Violating these commands was a direct affront to God’s holiness and His covenant, warranting severe punishment.

These prohibitions remain relevant in understanding the sanctity of life and the unique role of blood in atonement, all pointing to the ultimate sacrifice of Jesus Christ, whose blood, given as a unique offering, is the sole means of our eternal atonement and reconciliation with God. The early church, recognizing the enduring theological significance, also prohibited the consumption of blood (Acts 15:20, 29).

Theological Themes in Leviticus 7

Leviticus 7, as the concluding chapter of the laws of offerings, is rich with profound theological themes that reveal God’s character, the nature of worship, and the principles of His covenant.

1. God’s Meticulous Holiness and Order in Worship: The extremely detailed regulations for each offering, the specific portions for God and priests, the strict consumption rules, and the prohibitions (fat, blood) all underscore God’s absolute holiness. He demands order, precision, and reverence in all matters of worship and approach to Him. This teaches us that God cares deeply about how we worship Him, not just that we do.

2. The Distinct Purposes of Each Offering: This chapter, by summarizing and clarifying the laws for all five main offerings, highlights their distinct theological purposes: * Burnt Offering: Complete devotion, general atonement. * Grain Offering: Dedication of livelihood, thanksgiving. * Peace Offering: Fellowship, thanksgiving, shared communion. * Sin Offering: Atonement for unintentional sins, cleansing from defilement. * Guilt Offering: Atonement for specific trespasses involving damage, requiring restitution. Each offering provided a unique facet of understanding sin, atonement, dedication, restitution, and fellowship, all pointing to different aspects of Christ’s work.

3. The Centrality of Atonement Through Blood: Despite the varying purposes of the offerings, the shedding and sprinkling of blood remained a consistent and indispensable element for atonement in all animal sacrifices. The explicit statement that blood is given “to make atonement for your souls” (Leviticus 17:11) is foundational. This teaches us that peace and access to a holy God are only possible through the shedding of innocent blood, a truth that finds its ultimate fulfillment in Christ’s sacrifice.

4. The Importance of Restitution and Making Amends: The Guilt Offering, with its requirement for full restitution plus a 20% penalty, profoundly teaches that true repentance for sins against others involves not only confession to God but also active efforts to make things right with the wronged party. God’s justice demands that wrongs be rectified, and forgiveness from God is tied to our willingness to make amends to our neighbors. This highlights the interconnectedness of our vertical (Godward) and horizontal (manward) relationships.

5. God’s Provision for His Ministers: The detailed laws concerning the priests’ portions from various offerings demonstrate God’s meticulous care for those who serve Him full-time. It establishes a divine principle of supporting those who minister spiritually, ensuring their sustenance so they can dedicate themselves fully to sacred duties. This principle extends to the New Testament church.

6. Holiness in All of Life: The distinctions between “most holy” and “holy” portions, and the strict rules for their consumption (who, where, when), emphasize that holiness is not confined to the tabernacle rituals but extends to all aspects of life, including eating and daily conduct. Those who are consecrated to God must maintain a high standard of purity.

7. Foreshadowing of Jesus Christ, the Ultimate Fulfillment: Every aspect of these offerings, their materials, rituals, and purposes, points to Jesus Christ. He is the perfect, unblemished sacrifice who fulfills all the types and shadows of the Levitical system. He is our complete atonement, our peace, our dedication, and the one who makes us holy and acceptable to God. The temporary and repetitive nature of these Old Testament sacrifices highlights the eternal and once-for-all sufficiency of Christ’s sacrifice.

Leviticus 7, therefore, is not just a technical manual but a divinely inspired text that reveals God’s holy character, His provision for sin and fellowship, and the profound foreshadowing of Jesus Christ, the ultimate fulfillment of all these sacrificial laws and the perfect Priest who makes us holy and acceptable to God.

Practical Lessons from Leviticus 7

Leviticus 7, though detailing ancient sacrificial rituals, offers several profound and timeless practical lessons for believers today concerning our worship, service, and daily lives.

1. Understand the Fullness of Christ’s Work: This chapter, by summarizing all the offerings, helps us grasp the multifaceted nature of Jesus’ sacrifice. He is our complete atonement (burnt, sin, guilt), our perfect dedication (grain), and the source of our fellowship and peace with God (peace offering). This should lead to deeper gratitude and worship for His all-sufficient work.

2. Practice Restitution for Wrongs Against Others: The Guilt Offering powerfully teaches that true repentance for sins against our neighbor involves more than just saying “sorry.” It requires active restitution and making things right financially or relationally, plus an added penalty. This challenges us to be proactive in seeking reconciliation and rectifying harm we’ve caused, demonstrating genuine remorse (Matthew 5:23-24; Luke 19:8).

3. Give God Your Best (Fat) and Respect His Holiness (Blood): The prohibitions against eating fat and blood are timeless reminders to give God our choicest parts (our best efforts, resources, and affections) and to revere the sanctity of life and atonement. We should never treat lightly the sacrifice of Christ or the life He has given us.

4. Support Those Who Minister Spiritually: The detailed provisions for the priests’ portions underscore the biblical principle of supporting those in full-time ministry. This enables them to dedicate themselves to serving the church and ensures the continuity of spiritual leadership. We have a responsibility to care for those who feed us spiritually (1 Corinthians 9:13-14).

5. Cultivate Purity in All of Life: The strict rules for handling holy portions and the cleanliness requirements for partaking in the peace offering remind us that holiness extends beyond formal worship to our daily lives. As believers, we are called to live consecrated lives, striving for purity in our thoughts, words, and actions, knowing that we belong to a holy God.

6. Celebrate Fellowship and Peace: The peace offering’s emphasis on communal meals and celebration encourages us to regularly celebrate our peace with God and our fellowship with fellow believers. Our faith should be marked by joy, gratitude, and shared communion, remembering the sacrifice that made it all possible (e.g., the Lord’s Supper).

7. Approach God with Reverence and Discernment: The meticulousness of the laws and the distinction between holy and most holy things teach us to approach God with deep reverence and discernment. While we have bold access through Christ, we must never treat God casually or disrespect His holiness.

These practical lessons from Leviticus 7 are timeless, guiding us in our understanding of sin, the profound cost of forgiveness, the perfect work of Jesus Christ, and our call to live lives of integrity, justice, and joyful worship before our holy and merciful God.

Cross-References and Broader Biblical Themes

Leviticus 7, as the concluding chapter of the laws of offerings, connects to numerous major biblical themes and finds profound echoes throughout Scripture, particularly concerning sacrifice, holiness, the priesthood, and the person and work of Jesus Christ.

1. The Guilt Offering and Restitution:

Leviticus 5:14-6:7: The primary instructions for the guilt offering, including the 20% restitution.
Numbers 5:6-7: Reiteration of the law of restitution for trespasses against a neighbor.
Matthew 5:23-24: Jesus teaches that reconciliation with a brother should precede offering a gift to God.
Luke 19:8: Zacchaeus’s promise to restore fourfold to anyone he defrauded, demonstrating true repentance.
Philemon 18-19: Paul offers to pay back any wrong Onesimus has done to Philemon.
Isaiah 53:10: “When You make His soul an offering for sin [guilt offering, asham], He shall see His seed.” This is a direct prophetic link to Christ as the ultimate Guilt Offering.

2. The Sin Offering and Atonement:

Leviticus 4: Primary instructions for the sin offering.
Leviticus 17:11: “For the life of the flesh is in the blood… it is the blood that makes atonement for the soul.”
2 Corinthians 5:21: “For He made Him who knew no sin to be sin for us.”
Hebrews 9:22: “without shedding of blood there is no remission.”
Hebrews 13:11-12: Christ suffered “outside the gate” like the sin offering’s carcass burned outside the camp.

3. The Burnt Offering and Complete Devotion:

Leviticus 1: Primary instructions for the burnt offering.
Romans 12:1: “present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”

4. The Grain Offering and Dedication:

Leviticus 2: Primary instructions for the grain offering.
Proverbs 3:9-10: “Honor the Lord with your possessions, And with the firstfruits of all your increase.”

5. The Peace Offering and Fellowship/Thanksgiving:

Leviticus 3: Primary instructions for the peace offering.
Psalm 107:22: “Let them sacrifice the sacrifices of thanksgiving.”
Romans 5:1: “Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
Ephesians 2:14-16: Christ “Himself is our peace.”
1 Corinthians 10:16-17; 11:23-26: The Lord’s Supper as a communal meal of remembrance and fellowship, fulfilling the peace offering.

6. Priestly Portions and Support for Ministry:

Numbers 18:8-20: God details the portions of offerings designated for the priests and Levites.
Deuteronomy 18:1-5: The Levites’ inheritance is the offerings of the Lord.
1 Corinthians 9:13-14: Paul argues that those who preach the gospel should live from the gospel.
1 Timothy 5:17-18: Elders who rule well are worthy of double honor.
Galatians 6:6: “Let him who is taught the word share in all good things with him who teaches.”

7. Prohibition of Eating Fat and Blood:

Leviticus 3:17: “All fat is the Lord’s.”
Leviticus 17:10-14: Reiterates the strict prohibition against consuming blood, stating that “the life of the flesh is in the blood.”
Acts 15:20, 29: The Jerusalem Council advises Gentile believers to abstain from things strangled and from blood, recognizing its enduring theological significance.

8. Foreshadowing of Jesus Christ as the Ultimate Fulfillment:

Hebrews 7-10: These chapters systematically explain how Christ fulfills and surpasses the Old Testament priesthood and sacrificial system, making the Levitical laws obsolete for atonement.
Colossians 2:16-17: The Old Testament rituals are “a shadow of things to come, but the substance is of Christ.”

Leviticus 7, therefore, is far more than a dry list of ancient rituals. It is a divinely inspired blueprint, meticulously designed to teach Israel fundamental truths about sin, atonement, holiness, and the role of the priesthood, all of which find their ultimate and glorious fulfillment in the person and work of Jesus Christ, the perfect sacrifice and eternal High Priest.