Leviticus 7:1

7:1-10 In the sin-offering and the trespass-offering, the sacrifice was divided between the altar and the priest; the offerer had no share, as he had in the peace-offerings. The former expressed repentance and sorrow for sin, therefore it was more proper to fast than feast; the peace-offerings denoted communion with a reconciled God in Christ, the joy and gratitude of a pardoned sinner, and the privileges of a true believer.

Likewise this is the law of the trespass offering,.... Or the various rites and rules to be observed at the offering of it: the persons for whom it was to be made are described in the two preceding chapters, Leviticus 5:1 both such that sinned through ignorance, and knowingly, and here the place and parts of the offering, and how to be disposed of, are declared: it is most holy; wholly devoted for sacred use, either to the Lord, or to his priests; there were some things the Jews call light holy things, and others most holy in the highest degree, of this sort was the trespass offering.

Verses 1-6. - Further ritual of the trespass offering (see note on Leviticus 5:14). It is to be noted that the blood of the trespass offering is not to be placed on the horns of the altar, as was the rule in the ordinary sin offering, but cast against the inner side of the altar, as in the burnt offering and peace offering. The rump in verse 3 should be translated tail , as in chapter Leviticus 3:9. Leviticus 7:1

Leviticus 7:1-2 . Here the priests are directed in their office about the trespass- offerings, as the people had been before. The blood shall he sprinkle round about — This is a different rule from that observed in the sin-offering, the blood of which was to be put upon the horns of the altar, Leviticus 4:25 ; but this was to be sprinkled round about it, as was ordered respecting the whole burnt-offerings.

(5) The Guilt-Offering. Priestly portions of other offerings ( Leviticus 7:1-10 ) The similarity between the Guilt-Offering and the Sin-Offering is very close (see Leviticus 7:7 ). Both are ‘most holy’ and to be killed in the same place ( Leviticus 6:25 , cp. Leviticus 7:1-2 ). The parts to be burned on the altar are the same ( Leviticus 3:4 ; Leviticus 3:9-11 , Leviticus 4:31 ; Leviticus 4:35 , cp. Leviticus 7:3-5 ), but note that the word ‘food,’ Heb. léhem , of Leviticus 3:11 ; Leviticus 3:16 is not applied to the Guilt-Offering, and the remainder is to be eaten in the same manner ( Leviticus 6:26 ; Leviticus 6:29 , cp. Leviticus 7:6-7 ).

CHAPTER 7 Le 7:1-27. The Law of the Trespass Offering. 1. Likewise this is the law of the trespass offering—This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings—part was to be consumed on the altar, while the other part was a perquisite of the priests—some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, and whose meetings at a common table would tend to promote brotherly harmony and friendship.The law of the trespass-offering, and what fell to the priests, both of this and some other sacrifices, Leviticus 7:1-10. The law of the sacrifices of peace-offerings; of thanksgiving, Leviticus 7:11-15; of vows and free-will-offerings: the unclean person eating thereof to die, Leviticus 7:16-21. Fat not to be eaten; what fat might be used for other things; he that eats of the fat of the offering to die; and no blood to be eat, Leviticus 7:22-27. Another caution concerning peace-offerings, Leviticus 7:28-34. The conclusion of the former laws, which are repeated, Leviticus 7:35-38. No text from Poole on this verse.

VII. (1) Likewise this is the law . . . . —Better, and this is the law:, &c. Just as Leviticus 6:24-30 contains additional regulations addressed to the priest about the rites of the sin offering, so Leviticus 7:1-10 gives more precise instructions about the trespass offering, supplementing Leviticus 5:1-13, also designed for the guidance of the priest.

(5) Young men . . . which offered burnt offerings. —It is to be noted that, even subsequently to the appointment of the Levitical priesthood, the acts of slaughtering the victims and arranging the flesh upon the altar were regarded as appropriately per formed by any Israelite ( Leviticus 1:5-6 ; Leviticus 1:11-12 , &c). The sprinkling of the blood and the lighting of the fire were the special sacrificial acts reserved to the priest ( Leviticus 1:5 ; Leviticus 1:7 ; Leviticus 1:11 ; Leviticus 1:13 ). At this time, before the Levitical priest hood had been instituted, the sprinkling of the blood would seem to have been the sole act reserved. Young men were employed to slay the animals as best qualified by their strength to deal with them. Burnt offerings . . . peace offerings.—Burnt offerings were at once expiatory and signs of self-dedication. Peace offerings were indications of man’s gratitude for mercies received. Both were now offered together, to mark (1) Israel’s thankfulness for being taken into covenant, and (2) Israel’s determination to consecrate itself wholly to the service of God.

It is applied in the Scriptures to denote (1) "a gift," or "present," Genesis 32:13, Genesis 32:18, Genesis 32:20 (Genesis 32:14, Genesis 32:19, Genesis 32:21); Genesis 43:11, Genesis 43:15, Genesis 43:25-26; (2) "a tribute," such as was exacted from a subject nation, under the notion of a present, 2 Samuel 8:2, 2 Samuel 8:6; 1 Kings 4:21 1 Kings 5:1, (3) "an offering" or sacrifice to God, especially a bloodless offering, in opposition to (זבח zebach) - a bloody sacrifice, Leviticus 2:1, Leviticus 2:4-6; Leviticus 6:14 (7); Leviticus 7:9; Psalm 40:6 (7); Jeremiah 17:26. See the word fully explained in the notes at Isaiah 1:13. There can be no doubt that Nebuchadnezzar meant that such an offering should be presented as was usually made in idol worship. And sweet odors - incense was commonly used in worship (see the notes at Isaiah 1:13), and it is not improbable that in the worship of the gods it was accompanied with other fragrant odors. Sweet odors, or "savors," expressed by the same word which is used here, were a part of the prescribed worship in the Hebrew ritual, Leviticus 1:9, Leviticus 1:13, Leviticus 1:17; Leviticus 2:2, Leviticus 2:9; Leviticus 3:5; Leviticus 6:21 (14); Numbers 15:7.