Leviticus Chapter 7
A. The Trespass Offering
Leviticus 7:1–2
“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 its blood he shall sprinkle all around on the altar.”
The trespass offering, also called the guilt offering, was declared to be “most holy,” emphasizing its sacred nature and the seriousness of the sin it addressed. It was to be slain in the same place as the burnt offering, that is, on the north side of the altar of burnt offering before the LORD. This shows that the place of atonement was fixed and unchangeable, illustrating that forgiveness is not found wherever man wishes to seek it, but only where God has appointed—through the sacrifice He has ordained. Just as the sinner could not choose his own way to forgiveness, neither can humanity today invent alternate paths to God. Salvation is through the one altar God has established, fulfilled in Jesus Christ.
A trespass is a specific kind of sin—it is the unlawful crossing of a moral or divine boundary. God has established boundaries for His people, and when one crosses those boundaries, it constitutes a trespass. The concept highlights the personal responsibility of the sinner and the sacredness of God’s law. Leviticus 5:5 further shows that the trespass offering began with the confession of sin: acknowledgment must precede atonement.
The text says, “its blood he shall sprinkle all around on the altar.” The blood of the trespass offering was not brought into the Holy Place or sprinkled on the veil, as in the sin offering for the high priest or congregation. Instead, it was sprinkled around the base of the altar of burnt offering, signifying reconciliation through substitutionary death. Blood represents life, and the sprinkling of blood around the altar testified that atonement had been made and that the penalty of sin had been satisfied.
The word “kill” in this passage means “to slaughter,” that is, to cut the throat of the animal, emphasizing the cost of sin. Each act of slaughter in Israel’s sacrificial system was a vivid picture of the penalty of death due to sin and of the need for substitutionary sacrifice. In the New Testament, this finds fulfillment in the death of Christ, the Lamb of God, who was “slain from the foundation of the world” (Revelation 13:8).
Leviticus 7:3–5
“And he shall offer from it all its fat. The fat 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, he shall remove; and the priest shall burn them on the altar as an offering made by fire to the LORD. It is a trespass offering.”
Here, the priest was instructed to offer the fat portions of the trespass offering upon the altar. When the trespass offering was first described in Leviticus 5, the emphasis was on the reason for the sacrifice, not its ritual details. Now, the specific procedures are outlined, ensuring that the offering was handled according to God’s order.
The phrase “he shall offer from it all its fat” refers primarily to the choicest portions—the best parts of the animal that symbolized strength and vitality. In the ancient world, fat was regarded as the richest part of the animal. Adam Clarke noted that this phrase meant chiefly “the fat that was found in a detached state, not mixed with the muscles,” signifying that the offering was to consist of the purest and most valuable parts.
The burning of these fatty portions “as an offering made by fire to the LORD” represented complete surrender and dedication. The consuming fire upon the altar symbolized God’s acceptance of the sacrifice. Nothing was to be retained for human use, for it was “most holy.” The smoke ascending from the altar depicted the pleasing aroma of obedience and atonement rising before God.
The phrase “it is a trespass offering” reinforces that the purpose of this sacrifice was to make restitution for sin against either God or man. It was not merely symbolic worship; it involved restoration. The trespass offering uniquely required restitution—making right what had been wronged—and adding one-fifth to it (Leviticus 5:16). Thus, it emphasized both atonement through sacrifice and responsibility through repayment.
The fat portions consumed by fire signify what is devoted entirely to God, while the remainder of the animal—its meat—was eaten by the priests. This division of the sacrifice foreshadowed the fellowship believers now share with Christ. The part burned on the altar pointed to Christ’s complete offering of Himself to the Father, while the portion shared among the priests spoke of communion with the One who reconciled us through His blood.
Leviticus 7:6–10
“Every male among the priests may eat it. It shall be eaten in a holy place. It is most holy. 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. And the priest who offers anyone’s burnt offering, that priest shall have for himself the skin of the burnt offering which he has offered. Also every grain offering that is baked in the oven and all that is prepared in the covered pan, or in a pan, shall be the priest’s who offers it. Every grain offering, whether mixed with oil, or dry, shall belong to all the sons of Aaron, to one as much as the other.”
In this passage, God provides clear direction regarding what portions of the various offerings were to be the inheritance of the priests. Their portion of the sacrifice was not to be viewed as a matter of personal privilege or luxury, but as part of their divine provision. Since the tribe of Levi received no land inheritance among the other tribes, their sustenance came directly from the altar and the offerings made to the LORD. This underscores the principle that those who serve the Lord’s house should live by the offerings of the Lord’s people, as later stated in 1 Corinthians 9:13–14, “Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel.”
a. “Every male among the priests may eat it”
The trespass offering followed the same pattern as the sin offering. Both were “most holy,” meaning they were restricted in handling and consumption. Only the male priests could eat of it, and it had to be eaten in a “holy place,” that is, within the courtyard of the tabernacle. This restriction reinforced the sacredness of the offering, for it represented atonement and the removal of guilt. The eating of the offering by the priests symbolized their participation in the holiness and grace of the sacrifice. By partaking of it, they identified themselves with the altar and the work of atonement.
The text also states, “The priest who makes atonement with it shall have it.” This indicates that the particular priest who officiated in the offering received the meat portion as his share. This principle maintained fairness and personal accountability in the priesthood, ensuring that the one who labored at the altar partook of its benefits.
b. “That priest shall have for himself the skin of the burnt offering which he has offered”
In the case of the burnt offering, the priest who performed the sacrifice was also granted the skin of the animal. The skin was valuable and could be used to make leather garments, coverings, or other useful items. It was a practical form of compensation for the priest’s service. Since the entire body of the burnt offering was consumed by fire on the altar, only the hide remained as the priest’s portion. This provision emphasized that God ensures material sufficiency for those who serve Him faithfully.
This practice also has typological significance. In Genesis 3:21, “Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them.” The first act of atonement in Scripture involved the shedding of innocent blood and the covering of human nakedness with skins, foreshadowing the covering of sin through sacrifice. Here, the priest who offers the burnt sacrifice receives the skin, illustrating that God’s provision accompanies His atonement, both for the priest and for the people.
c. “Baked in the oven and all that is prepared in the covered pan, or in a pan”
The grain offerings baked in the oven, prepared in a covered pan, or in an open pan (Leviticus 2:4–7) represented various forms of thanksgiving and dedication offerings. This passage clarifies that such offerings, once presented before God, became the property of the priest who offered them. These offerings were considered “most holy,” not because of their material value but because they were set apart to God.
John Trapp records that the ancient writer Origen took this verse allegorically, viewing the oven, the covered pan, and the open pan as symbols of the threefold sense of Scripture: literal, moral, and mystical. While such allegorization reflects spiritual zeal, it often risks distorting the plain meaning of the text. Trapp rightly warned that “this itch of allegorising dark and difficult texts hath no small danger in it.” The meaning of this passage is straightforward: the grain offerings, whether baked or prepared, were to provide for the priest who served.
The variety of cooking methods symbolizes the diversity of offerings acceptable to God. Whether baked, fried, or mixed, each offering represented sincere devotion and thanksgiving. It also revealed that God receives worship expressed in many ways, provided it is presented in purity and obedience.
d. “Shall belong to all the sons of Aaron, to one as much as the other”
The final instruction ensured equity among the priesthood. While certain portions were reserved for the officiating priest, other offerings, such as the grain offerings, were to be divided equally among all the sons of Aaron. This preserved unity among the priests and prevented jealousy or favoritism. Each received his share as ordained by God, illustrating divine justice and harmony within the priestly order.
This principle parallels the later teaching of Christ in Luke 22:26, “He that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve.” Even in the sacred ministry, God’s servants were to operate under humility, equality, and fairness. Every priest was a servant, sharing equally in the provision of the LORD’s house.
B. The Peace Offering
Leviticus 7:11–14
“This is the law of the sacrifice of peace offerings which he shall offer to the LORD: If he offers it for a thanksgiving, then he shall offer, with the sacrifice of thanksgiving, unleavened cakes mixed with oil, unleavened wafers anointed with oil, or cakes of blended flour mixed with oil. Besides the cakes, as his offering he shall offer leavened bread with the sacrifice of thanksgiving of his peace offering. And from it he shall offer one cake from each offering as a heave offering to the LORD. It shall belong to the priest who sprinkles the blood of the peace offering.”
The Nature of the Peace Offering
The peace offering (or fellowship offering) was previously described in Leviticus chapter 3. Unlike the burnt offering, which was wholly consumed on the altar, or the sin and trespass offerings, which emphasized atonement, the peace offering focused on fellowship, thanksgiving, and communion between God and man. It celebrated restored relationship and gratitude for divine favor. It was a shared meal—part consumed by fire as God’s portion, part eaten by the priest, and part enjoyed by the worshiper and his family in the presence of the Lord.
The law here provides further instruction on the accompanying elements that were to be offered with the animal. The peace offering could be made as a thanksgiving offering, a vow, or a freewill offering (as seen later in Leviticus 7:16). When given as a thanksgiving, it was to be joined with bread and cakes as a symbol of abundance and joyful gratitude.
a. “The law of the sacrifice of the peace offerings”
This phrase introduces a detailed clarification of how peace offerings were to be presented. These offerings, like all others, belonged entirely to the Lord, though portions were graciously shared with the priests and the offerer. The peace offering was primarily an animal sacrifice (Leviticus 3:1–2), but it was often made for the purpose of thanksgiving. It was an act of worship that expressed gratitude for blessings already received, rather than a plea for blessings yet to come.
This aspect of thanksgiving distinguishes it from the sin or trespass offerings. The peace offering reflects a heart already reconciled and at rest with God. The worshiper could now enjoy communion, symbolized by the shared meal, rejoicing that peace had been made through the blood of the sacrifice.
b. “He shall offer… unleavened cakes mixed with oil”
Along with the animal sacrifice, the worshiper was to bring unleavened cakes, wafers, or cakes of blended flour, each mixed or anointed with oil. These cakes represented the worshiper’s thanksgiving to God, an expression of gratitude accompanying the blood sacrifice. The unleavened bread symbolizes purity and sincerity—free from corruption or decay. The oil, a picture of the Holy Spirit, signifies joy, consecration, and the divine anointing upon the offering.
The inclusion of multiple forms of baked goods—cakes, wafers, and blended flour—shows the richness and variety of thanksgiving offerings. God accepts the offerings of His people in diverse forms, so long as they are made in sincerity and holiness. Each cake, though different in form, represented a portion of the worshiper’s gratitude.
c. “He shall offer leavened bread”
Interestingly, in addition to the unleavened cakes, leavened bread was also to be offered with the peace offering. Leviticus 2:11 prohibited leaven from any offering burned upon the altar, because leaven symbolized corruption, fermentation, and the working of sin. However, this prohibition only applied to the portions that were burned as a sweet aroma to the LORD. The leavened bread in this case was not placed upon the altar, but was part of the thanksgiving ceremony and presented as a heave offering before the LORD.
Leviticus 23:17 also mentions the use of leavened bread in the wave offering at Pentecost, which symbolized God’s acceptance of the redeemed, though still imperfect, people. In the peace offering, both leavened and unleavened bread were lifted up together before God—a striking image of divine peace between a perfect God and imperfect humanity.
From a New Testament perspective, this imagery beautifully prefigures the reconciling work of Jesus Christ. As Ephesians 2:14–16 declares, “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation… so as to create in Himself one new man from the two, thus making peace.” Christ unites Jew and Gentile—symbolized by the two loaves, one pure (unleavened) and one imperfect (leavened)—into one reconciled body through His sacrifice. He is both our peace and the offering that established it.
G. Campbell Morgan insightfully noted, “The Peace Offering is supremely the symbol of communion based on reconciliation. It is the offering which symbolises two sides to a great transaction; one of those is that of God, at the other is that of man. God and man are at peace. The Godward side can only be symbolised by that which is unleavened, free from all evil, separated from everything that tends to corruption. On the other hand, there remains in man much of imperfection. This is symbolised by the leavened cakes.”
Thus, in this act, both divine perfection and human imperfection meet at the altar, united through the sacrifice that reconciles both.
d. “He shall offer one cake from each offering as a heave offering to the LORD”
In addition to the bread and cakes offered, one cake from each type was to be presented as a heave offering. This offering was lifted up before the LORD in acknowledgment that all provision and blessing come from His hand. It symbolized both thanksgiving for God’s bounty and the recognition that everything the worshiper possessed ultimately belonged to Him.
John Trapp comments, “So called, because it was heaved and lifted up before the Lord, in token that they received all from Him, and did acknowledge all to be due to Him.” The lifting up of the offering demonstrated both dependence and gratitude, a physical act representing spiritual humility.
Adam Clarke explained that the heave offering’s name comes from the Hebrew root meaning “to lift up,” because it was raised toward heaven in token of thanksgiving for God’s kindness—rain, fruitful seasons, food, and gladness. While the wave offering was moved side to side, symbolizing fellowship and peace between God and man, the heave offering was lifted up and down, expressing praise and acknowledgment of heaven’s provision.
The act of lifting both leavened and unleavened bread before the LORD thus formed a powerful image: a perfect, holy God and a sinful, redeemed man joined in peace and thanksgiving through a single sacrifice. The priest who sprinkled the blood of the peace offering received these cakes as his portion, reinforcing the principle that those who minister at the altar share in the blessings of worship.
Leviticus 7:15–18
“The flesh of the sacrifice of his peace offering for thanksgiving shall be eaten the same day it is offered. He shall not leave any of it until morning. But if the sacrifice of his offering is a vow or a voluntary offering, it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten; the remainder of the flesh of the sacrifice on the third day must be burned with fire. And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be imputed to him; it shall be an abomination to him who offers it, and the person who eats of it shall bear guilt.”
The Regulation of Eating the Peace Offering
This section provides specific instructions about when the meat of the peace offering was to be eaten. Since the peace offering symbolized fellowship and communion between God, the priest, and the worshiper, it involved not only the act of sacrifice but also a sacred meal shared before the LORD. The conditions for this meal were strict, ensuring that the offering remained both holy and meaningful. God’s instructions were not merely hygienic but spiritual, emphasizing reverence, gratitude, and freshness in one’s relationship with Him.
a. “His peace offering for thanksgiving shall be eaten the same day it is offered”
The peace offering could be offered for several reasons, including thanksgiving, a vow, or a voluntary act of devotion. In the case of a thanksgiving offering, the Lord required that the meat be eaten on the same day it was offered. Nothing was to be kept overnight. This strict time frame ensured that the act of thanksgiving remained immediate and heartfelt, not delayed or treated casually. The sacrifice of thanksgiving was meant to represent a fresh outpouring of gratitude for recent blessings received.
This same-day requirement carries an important spiritual principle: thanksgiving must be timely. As Matthew Henry and others have observed, gratitude delayed is often gratitude diminished. The heart that has received mercy should return praise while that mercy is still fresh in mind. John Trapp wisely remarked, “Thanks must be returned while mercies are fresh; lest, as fish, they putrify with keeping.” In other words, thanksgiving, like the offering itself, loses its purity and value when postponed.
The peace offering for thanksgiving was a communal feast of joy in God’s presence, expressing fellowship with Him and gratitude for His goodness. By requiring the meat to be eaten the same day, God ensured that worship remained an act of living fellowship, not a ritual of stale formality.
b. “Shall be eaten the same day… but if the sacrifice of his offering is a vow or a voluntary offering”
If the peace offering was made as part of fulfilling a vow or as a voluntary offering (that is, one made freely without obligation), then the worshiper was permitted to eat the meat on the day of sacrifice and, if any remained, on the following day. The extra allowance symbolized that God accepted both the thanksgiving of immediate gratitude and the devotion of long-term commitment.
The difference between these two categories—the thanksgiving offering and the vow/voluntary offering—is instructive. The thanksgiving offering was in response to a specific mercy or deliverance, while the vow or voluntary offering was an expression of ongoing dedication. In the same way, our praise to God should be both immediate (for blessings received) and continual (for His ongoing faithfulness). Both were legitimate expressions of fellowship, but both required holiness, promptness, and respect for the sacred nature of the meal.
c. “If any of the flesh of the sacrifice… is eaten at all on the third day, it shall not be accepted”
No portion of the peace offering was permitted to be eaten on the third day. Any remaining meat was to be burned with fire, not consumed. This was a divine command, not a matter of preference or sanitation, though it also carried practical wisdom. In the hot climate of the Middle East, unrefrigerated meat would spoil quickly. Yet the primary reason for this law was spiritual, not hygienic.
As Adam Clarke explained, “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.” The Lord would not allow His holy offering to become associated with decay or corruption. The burning of the leftovers prevented the holy flesh from being profaned or handled carelessly.
Moreover, this command symbolized God’s desire for a living, present fellowship with His people. He did not want His worshipers to live on the remnants of yesterday’s offering but to come before Him continually in renewed gratitude and devotion. The peace offering was meant to reflect an active, ongoing relationship—not one sustained by old experiences or past blessings.
If anyone violated this rule by eating the meat on the third day, the offering was nullified—it “shall not be accepted, nor shall it be imputed to him.” The act of disobedience corrupted the sacrifice, turning what was once holy into something detestable. God called it “an abomination” and declared that “the person who eats of it shall bear guilt.” This stern warning shows that even acts of worship can become sinful when carried out in disobedience or irreverence.
The phrase “it shall not be imputed to him” indicates that the offering would lose all value. The worshiper would gain no credit or acceptance before God. What was meant to symbolize peace would instead become an act of guilt. Thus, God’s law protected both His holiness and the integrity of worship.
Spiritual Application
The command to consume the offering while fresh serves as a timeless reminder that fellowship with God must be current, not stale. The believer’s relationship with God cannot rest on old experiences or yesterday’s devotion. True communion with God is renewed daily, as expressed in Lamentations 3:22–23: “It is of the LORD’S mercies that we are not consumed, because His compassions fail not. They are new every morning: great is Thy faithfulness.”
Likewise, in our thanksgiving, vows, and voluntary service to the Lord, we must guard against formalism and delay. Worship must be offered promptly, sincerely, and with hearts full of living gratitude. The peace offering’s time restrictions teach that holiness and immediacy are inseparable in true worship.
Leviticus 7:19–21
“The flesh that touches any unclean thing shall not be eaten. It shall be burned with fire. And as for the clean flesh, all who are clean may eat of it. 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. Moreover the person who touches any unclean thing, such as human uncleanness, an unclean animal, or any abominable unclean thing, and who eats the flesh of the sacrifice of the peace offering that belongs to the LORD, that person shall be cut off from his people.”
The Call to Holiness in Fellowship Offerings
These verses emphasize the necessity of holiness and purity in the act of fellowship with God. The peace offering was not merely a communal meal; it was a sacred feast symbolizing communion between a holy God and His redeemed people. Since the offering “belonged to the LORD,” those who partook of it were required to approach in purity and reverence. This section establishes that the holiness of God extends beyond the altar into the daily lives of His worshipers.
The sacrificial system was not a casual religious custom—it was a covenantal relationship rooted in holiness. Those who shared in God’s provision through the peace offering were expected to reflect His holiness in both conduct and attitude.
a. “Flesh that touches any unclean thing shall not be eaten”
The flesh of the peace offering that came into contact with anything unclean was to be burned with fire. It could not be eaten or salvaged. This command demonstrates God’s uncompromising standard of holiness. The offering, being holy, could not be defiled by contact with impurity, no matter how minor or accidental.
The term “unclean” here refers to ceremonial defilement—anything that would render a person or object unsuitable for sacred use. Examples include contact with a dead body, certain diseases, or unclean animals. Once defiled, the holy flesh was disqualified for consumption and had to be destroyed.
This separation between clean and unclean symbolizes God’s moral purity and His intolerance of corruption or compromise in the things that belong to Him. As the prophet Habakkuk later declared, “You are of purer eyes than to behold evil, and cannot look on wickedness” (Habakkuk 1:13). The burning of defiled meat was an acknowledgment that holiness must not be mingled with impurity.
b. “All who are clean may eat of it”
Only those who were ceremonially clean were permitted to eat of the peace offering. This rule preserved the sacred character of the meal, for it was not an ordinary feast—it was communion with the LORD. To eat from the offering was to symbolically share a table with God, the priest, and fellow believers in covenant fellowship.
This requirement beautifully prefigures a spiritual truth fulfilled in Christ: one must be cleansed before he can enjoy the peace of God. Fellowship with the LORD is not possible until sin has been confessed and forgiven. As Isaiah 59:2 declares, “But your iniquities have separated you from your God; and your sins have hidden His face from you, so that He will not hear.”
Likewise, in 1 John 1:7, we are reminded, “But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.” The principle is consistent from Old Testament to New: fellowship with God requires purity of heart, made possible through His appointed means of cleansing.
This command also shows that holiness was not confined to the priests alone. All who were clean among the people could eat of the peace offering, showing that communion with God was not a priestly privilege but a covenant blessing for the entire community—so long as purity was maintained.
c. “The person who touches any unclean thing…and who eats”
A person who knowingly ate of the peace offering while unclean committed a serious sin and faced the severe penalty of being “cut off from his people.” This phrase often denotes excommunication, and in some cases, even death (Genesis 17:14; Exodus 12:15). It signified being excluded from the covenant community and deprived of its blessings.
The text specifically mentions various forms of uncleanness: “human uncleanness, an unclean animal, or any abominable unclean thing.” This covered all forms of defilement—moral, physical, or ceremonial. To eat the holy offering while in such a state demonstrated open contempt for the holiness of God. It was not a mere ritual violation; it was an act of spiritual rebellion.
Presumably, this severe judgment applied to those who sinned knowingly and defiantly. For accidental or unintentional violations, provision was made through the sin offering (Leviticus 5:2). God’s law made room for repentance and restoration, but deliberate defilement carried heavy consequences.
The same spiritual principle applies to believers today. Though God does not demand perfection, He does require sincerity and purity of heart in worship. The leavened loaf of the peace offering shows that human imperfection is acknowledged, yet it must not be mingled with willful uncleanness. The apostle John warned, “If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth” (1 John 1:6).
Just as the Israelite could not eat of the offering while unclean, the believer today cannot enjoy true fellowship with God while harboring unconfessed sin. Fellowship is broken until cleansing is sought through confession and repentance (1 John 1:9). The peace offering thus prefigures not only the joy of communion but also the necessity of holiness in maintaining that communion.
d. The New Testament Parallel — The Lord’s Supper
The peace offering finds its closest counterpart in the New Testament ordinance of the Lord’s Supper. Both are sacred meals symbolizing fellowship with God based on sacrifice. In both, holiness of heart and self-examination are required.
Paul warned the Corinthian church against partaking of the Lord’s Table in an unworthy manner:
“Therefore whoever eats this bread or drinks this cup of the Lord in an unworthy manner will be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of the bread and drink of the cup. For he who eats and drinks in an unworthy manner eats and drinks judgment to himself, not discerning the Lord’s body. For this reason many are weak and sick among you, and many sleep” (1 Corinthians 11:27–30).
This solemn warning mirrors the instruction of Leviticus 7. Both passages declare that participation in God’s sacred fellowship without purity invites judgment rather than blessing. True worshipers must come before God cleansed, humble, and sincere, not hypocritical or defiled.
As Rooker observes, “In the partaking of the Lord’s Supper, which closely approximates the eating of the fellowship offering, the believer must not participate if unconfessed sin is in his life. Like the Israelite who ate the sacrifice in a state of uncleanness, the believer who partakes of the Lord’s Supper in an unworthy state may expect the direct judgment of God.”
C. Regarding the Fat and Blood of Animals
Leviticus 7:22–25
“And the LORD spoke to Moses, saying, ‘Speak to the children of Israel, saying: 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 wild 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 men offer an offering made by fire to the LORD, the person who eats it shall be cut off from his people.’”
a. “You shall not eat any fat, of ox or sheep or goat”
The LORD here issues a direct and solemn command to His people, forbidding them from eating the fat of the animals designated for sacrifice. This restriction applied to the primary domesticated animals used in worship—the ox, sheep, and goat—and underscored the sacred symbolism of the sacrificial system. The prohibition was absolute: “You shall by no means eat it.”
The fat, which was considered the richest and choicest part of the animal, symbolized the best of what the animal possessed—its abundance, energy, and strength. In the sacrificial system, these choicest portions were reserved exclusively for God and burned on the altar as “a sweet aroma unto the LORD” (Leviticus 3:16). Thus, to eat the fat was to take for oneself what belonged to God alone.
This command was not limited to sacrificial animals. Even the fat of an animal that died naturally or was torn by wild beasts could not be eaten, though it could be used “in any other way”—perhaps for practical purposes such as making soap, oil, or candles. The principle was that what was dedicated to God’s altar, or symbolic of it, was sacred and not to be consumed as common food.
The fat represents stored energy and richness, the very essence of the animal’s vitality. Therefore, it typified that which belongs rightfully to God—the fullness of strength, energy, and abundance. As Proverbs 3:9 instructs, “Honor the LORD with your possessions, and with the firstfruits of all your increase.” Just as the fat was set apart for God, so the believer today is called to offer his best strength and richest devotion to the Lord.
b. “Whoever eats the fat of the animal of which men offer an offering made by fire”
This statement clarifies that the primary focus of the prohibition was on animals that had been or could be offered in sacrifice. The fat of such animals was sacred because it represented that which was wholly devoted to God.
Leviticus 22:8 later reiterates this principle, forbidding the Israelites from eating the flesh of any animal that had died naturally or been torn by other beasts. Such meat was ceremonially unclean, reminding Israel that life and holiness were to be treated with reverence and distinction.
The repeated emphasis on the words “by no means” shows the seriousness of the command. Eating the fat was more than a dietary violation—it was an act of sacrilege, taking what was consecrated to the LORD for oneself. The fat was a symbol of devotion, just as the altar symbolized atonement. To eat what belonged to God was to intrude upon the sacred and to blur the distinction between the holy and the profane (Ezekiel 44:23).
This separation was vital to Israel’s understanding of holiness. Every offering, every act of worship, and even dietary restrictions taught the people that God is distinct, pure, and to be approached with reverence.
c. “The person who eats it shall be cut off from his people”
The penalty for violating this command was severe—being “cut off” from the covenant community. This phrase often implies excommunication or death, depending on the nature and intent of the sin. Such a penalty highlights the seriousness of violating what was holy to God.
As Rooker notes, “Nineteen offenses resulted in a person receiving the punishment of ‘being cut off’ in the Old Testament. Offenses that resulted in the offender being ‘cut off’ included violation of holy days (including the Sabbath), committing moral offenses, violating purity laws such as eating the blood, and failure to circumcise on the eighth day.” The common thread in these offenses is deliberate defiance against the holiness and authority of God.
To be “cut off” symbolized the loss of fellowship with both God and His covenant people—a fate that represents spiritual death. It served as a constant reminder that sin separates man from God (Isaiah 59:2).
In this, we see again the seriousness with which God guards His holiness. Even in matters of eating and ritual observance, Israel was to learn that communion with a holy God demands respect, obedience, and reverence.
Leviticus 7:26–27
“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.”
a. “You shall not eat any blood”
The command regarding blood parallels the prohibition regarding fat, but with even deeper theological significance. Blood, throughout Scripture, represents life. Leviticus 17:11–14 explains this clearly:
“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.”
Thus, blood was sacred because it symbolized life itself—a life that belonged to God, the Creator and Giver of all life. The eating of blood was strictly forbidden because blood had been appointed for one purpose only: to make atonement upon the altar. To consume it was to misuse what God had set apart for reconciliation and forgiveness.
This prohibition applied “in any of your dwellings,” meaning it extended beyond the sanctuary to every household in Israel. The principle of reverence for blood was to govern all aspects of life. Whether of bird or beast, blood was never to be eaten.
In the New Testament, this same respect for the sanctity of blood continues in principle. When the apostles convened at the Jerusalem Council, they affirmed this command as still binding upon Gentile believers, stating that they should “abstain from blood and from things strangled” (Acts 15:20, 29). Though believers today are not under the Mosaic Law, the principle of reverence for life and atonement remains unchanged, for Christ’s blood is now the ultimate and final sacrifice.
b. “That person shall be cut off from his people”
Once again, the penalty for violating this law was severe—“that person shall be cut off.” This was not a trivial matter. As John Trapp observed, “One would think this to be but a peccadillo [little sin]: yet how fearfully is it threatened! No sin can be little, because there is no little God to sin against.”
God does not measure sin by its size but by its nature—its defiance against His holiness. The command against eating blood taught Israel to recognize that life belongs to God and that fellowship with Him requires submission to His authority. It also prepared the way for understanding the redemptive power of blood in the atonement of Christ.
The prohibition thus pointed forward to the cross, where the blood of the perfect sacrifice—the Lamb of God—would be poured out for the sins of the world. As Hebrews 9:22 declares, “And almost all things are by the law purged with blood; and without shedding of blood is no remission.”
Spiritual Significance and Application
The commands concerning fat and blood carried deep symbolic truths. The fat, representing richness and strength, was reserved for God, teaching that our best belongs to Him. The blood, representing life, was consecrated for atonement, teaching that life and reconciliation come only through the sacrifice God provides.
Together, these laws foreshadowed the gospel: the life of the flesh poured out for sin, and the best given wholly to God. Christ fulfilled both symbols—He offered His life-blood for our atonement and gave the entirety of Himself, the best and choicest, for the glory of the Father.
The believer today honors these truths not by following dietary restrictions, but by living a consecrated life that recognizes the holiness of Christ’s sacrifice. The fat reminds us to offer God our strength, and the blood reminds us that our life is redeemed by His.
D. The Specific Portions of the Peace Offering
Leviticus 7:28–31
“Then the LORD spoke to Moses, saying, ‘Speak to the children of Israel, saying: He who offers the sacrifice of his peace offering to the LORD shall bring his offering to the LORD from the sacrifice of his peace offering. His own hands shall bring the offerings made by fire to the LORD. The fat with the breast he shall bring, that the breast may be waved as a wave offering before the LORD. And the priest shall burn the fat on the altar, but the breast shall be Aaron’s and his sons’.”
a. “He who offers the sacrifice of his peace offering”
In these verses, the LORD gave specific instructions about the meat portions of the peace offering, clarifying which parts belonged to Him, to the priests, and to the worshiper. Every sacrifice, though offered through the priesthood, was ultimately presented to the LORD. Thus, even though the priest handled the ritual details, the offering was a personal act of worship between the individual and God.
This passage reminds us that sacrifice and worship must be personal and deliberate. The worshiper could not approach God through another man’s faith or devotion. He himself was required to bring the offering. Worship by proxy—having someone else do it in your place—was unacceptable. In the same way, salvation and fellowship with God today must also be personal; each believer must come to God by faith in Christ for himself.
b. “His own hands shall bring the offerings”
The act of the worshiper bringing the offering “with his own hands” demonstrated personal responsibility, humility, and gratitude. The individual who came before the LORD had to physically carry the sacrifice, lay his hand upon it (identifying with it), and bring it to the priest. This reinforced the truth that fellowship with God requires personal involvement and personal cost.
The peace offering was not a ritual of convenience; it was an intentional act of thanksgiving and dedication. It was also a visible acknowledgment that all blessings come from God, and thus a portion was returned to Him in gratitude.
Spiritually, this foreshadows the believer’s call to bring his life before God as a living sacrifice. Romans 12:1 says, “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” As under the old covenant, so under the new—the believer himself must present his offering directly to God in an act of obedience and devotion.
c. “The breast may be waved as a wave offering before the LORD”
The “wave offering” was a symbolic act in which the worshiper, with the assistance of the priest, lifted the designated portion (the breast) and waved it before the LORD. The motion likely consisted of moving the portion forward and backward, side to side, as if presenting it to the LORD and then receiving it back from Him.
Matthew Poole observes that this waving motion was performed by the worshiper, “to and fro by his hands, which were supported and directed by the hands of the priest.” This act symbolized both consecration and thanksgiving—the acknowledgment that all provision and peace come from God, and that every blessing should be returned to Him in gratitude.
Adam Clarke notes that the Hebrew word for “wave offering” literally means “to stretch out,” signifying an offering of the firstfruits presented before God in acknowledgment of His providence and kindness. The offering was moved from the right hand to the left, representing a total presentation before the LORD.
Clarke also drew a remarkable observation from the gestures of both the wave and heave offerings, recorded in Exodus 29:27. He noted that the horizontal and vertical movements of the two combined form the shape of a cross: “As the wave-offering was agitated to and fro, and the heave-offering up and down, some have conceived that this twofold action represented the figure of the cross, on which the great Peace-offering between God and man was offered in the personal sacrifice of our blessed Redeemer.” This insight, cited from Charles Houbigant, beautifully anticipates the fulfillment of the peace offering in Jesus Christ, who was “lifted up” on the cross to reconcile man to God (John 3:14; Colossians 1:20).
Finally, the priest was to burn the fat on the altar—symbolizing that the richest portion belonged to God alone—while the breast, after being waved before the LORD, became the rightful portion of Aaron and his sons. This act declared that the priest’s sustenance came from the LORD’s table. The worshiper gave the offering to God, God accepted it, and then God graciously gave a portion back to His servants, illustrating divine provision through sacrifice.
Leviticus 7:32–34
“Also the right thigh you shall give to the priest as a heave offering from the sacrifices of your peace offerings. He among the sons of Aaron, who offers the blood of the peace offering and the fat, shall have the right thigh for his part. For the breast of the wave offering and the thigh of the heave offering I have taken from the children of Israel, from the sacrifices of their peace offerings, and I have given them to Aaron the priest and to his sons from the children of Israel by a statute forever.”
a. “The right thigh you shall give to the priest”
The right thigh (or right shoulder, depending on the translation) was designated as the priest’s portion. This particular piece of the animal was regarded as one of the most valuable cuts of meat, symbolizing strength and honor. It was given to the priest who actually performed the sacrifice, rewarding his service at the altar.
It is reasonable to assume that the left thigh was retained by the worshiper, who, along with his family, shared in the fellowship meal. Thus, both the priest and the worshiper partook in what the offering symbolized—peace and communion with God. This shared meal demonstrated that God’s table is large enough for all His people, and that His blessings are meant to be both offered to Him and enjoyed with Him.
b. “For the breast of the wave offering and the thigh of the heave offering”
There was a distinction in how these two portions were presented. The breast was given as a wave offering—moved back and forth before the LORD—symbolizing presentation and acceptance. The thigh was given as a heave offering—lifted upward before the LORD—symbolizing elevation and dedication to God.
Each gesture carried its own symbolism: the wave offering represented peace and fellowship (horizontal motion), while the heave offering represented consecration and exaltation (vertical motion). Together, they formed a complete picture of worship—communion with God and consecration to God.
Both portions were said to have been “taken” by God from the sacrifices of the Israelites, meaning that these gifts originally belonged to Him. However, God in His grace “gave them to Aaron and his sons,” showing that the priestly ministry was sustained by God’s own provision. The priests lived off the offerings of the altar because they ministered on behalf of the people. This principle continues in the New Testament: “Even so hath the Lord ordained that they which preach the gospel should live of the gospel” (1 Corinthians 9:14).
c. “I have taken… I have given them to Aaron the priest and to his sons”
This statement demonstrates God’s sovereignty and generosity. The peace offering was brought by the people, but God Himself determined how it would be divided. Though unseen, He was the true recipient of the offering, and in His mercy, He shared part of it with His priests.
In this, the peace offering reveals a beautiful pattern of divine fellowship:
The fat was burned to God, symbolizing His glory.
The breast was given to the priests, symbolizing shared service and devotion.
The thigh was shared between priest and worshiper, symbolizing mutual communion and blessing.
God’s act of taking and giving highlights His role as the source of all blessing. The worshiper offered to God, but God immediately returned blessing through provision, peace, and participation in the sacred meal. The offering that began in gratitude ended in shared joy—a complete circle of worship.
Leviticus 7:35–36
“This is the consecrated portion for Aaron and his sons, from the offerings made by fire to the LORD, on the day when Moses presented them to minister to the LORD as priests. The LORD commanded this to be given to them by the children of Israel, on the day that He anointed them, by a statute forever throughout their generations.”
a. “This is the consecrated portion for Aaron and his sons”
Here the LORD reaffirms that a specific portion of the offerings made by fire belonged to Aaron and his sons by divine decree. The repetition of this principle emphasizes both the sanctity of the priestly calling and God’s faithfulness to provide for His ministers. Although the sacrifices were offered to God, He in turn appointed that certain portions were to sustain those who served in His house.
The priests did not take their portion by presumption or greed, but by command. The text clearly states, “The LORD commanded this to be given to them by the children of Israel.” This system ensured that the priestly family was supported by the community they served, and that this support was viewed not as charity but as obedience to God’s order.
Someone might object that this provision gave the priests an advantage, especially since meat was a rare luxury in the ancient world. However, it must be remembered that the priests of Israel had no tribal inheritance in the land. As members of the tribe of Levi, they were denied territorial possession (Numbers 18:20), for the LORD Himself declared, “You shall have no inheritance in their land, nor shall you have any portion among them: I am your portion and your inheritance among the children of Israel.” The priests, therefore, were entirely dependent on the offerings of God’s people for their livelihood.
This arrangement taught the nation an enduring principle: those who labor in spiritual service are to be sustained by the spiritual fruits of their ministry. The apostle Paul confirmed this same truth in the New Testament, writing, “If we have sown spiritual things for you, is it a great thing if we reap your material things?” (1 Corinthians 9:11). Paul further appealed to this Old Testament precedent when he said, “Do you not know that those who minister the holy things eat of the things of the temple, and those who serve at the altar partake of the offerings of the altar? Even so the Lord has commanded that those who preach the gospel should live from the gospel” (1 Corinthians 9:13–14).
While Paul often set aside his right to such provision for the sake of the gospel, the right itself remained divinely sanctioned. The principle is that God’s servants are not sustained by human generosity alone but by divine appointment. This was true under the Mosaic covenant, and it remains true under the new covenant.
b. “On the day when Moses presented them to minister to the LORD as priests”
This portion connects the priestly provision to the original consecration of Aaron and his sons. That ceremony, described in Exodus 29 and later carried out in Leviticus 8, was the formal ordination of the first priests of Israel. On that day, Moses anointed Aaron and his sons with oil, symbolizing the Holy Spirit’s sanctifying presence and empowerment for ministry.
This ordination established the priesthood as an enduring institution in Israel. The LORD Himself declared that this provision of offerings was to be “a statute forever throughout their generations.” The permanence of this statute ensured that the priestly line would never be left destitute, and that God’s worship would always be sustained by the faithful giving of His people.
Spiritually, this same principle applies to the New Testament ministry. Though the form of priesthood has changed—since all believers are now priests before God through Christ (1 Peter 2:9)—those called to labor in preaching, teaching, and shepherding are still to be honored and provided for. As Galatians 6:6 says, “Let him who is taught the word share in all good things with him who teaches.” The care of God’s ministers is not a mere social courtesy but a divine mandate reflecting the same eternal order God established through Aaron.
Leviticus 7:37–38
“This is the law of the burnt offering, the grain offering, the sin offering, the trespass offering, the consecrations, and the sacrifice of the peace offering, which the LORD commanded Moses on Mount Sinai, on the day when He commanded the children of Israel to offer their offerings to the LORD in the Wilderness of Sinai.”
a. “This is the law of the burnt offering”
These closing verses serve as a formal postscript summarizing the entire section on the sacrificial laws, which began in Leviticus 1. In this summary, God outlines the six primary offerings described so far:
The Burnt Offering – Detailed in Leviticus 1 and 6:8–13, this was a total sacrifice, wholly consumed by fire upon the altar, symbolizing complete surrender and devotion to God.
The Grain Offering – Found in Leviticus 2 and 6:14–23, it represented thanksgiving and dedication, often given with oil and frankincense as a memorial before the LORD.
The Sin Offering – Outlined in Leviticus 4 and 6:24–30, this sacrifice provided atonement for unintentional sins, acknowledging man’s guilt and God’s forgiveness through substitution.
The Trespass Offering – Explained in Leviticus 5 and 7:1–10, it focused on sins involving property or the desecration of holy things, emphasizing restitution and compensation.
The Consecrations – Likely referring to the ordination offerings of Leviticus 8 and the restitution instructions of Leviticus 5:14–6:7, showing the sanctification of the priestly office and their rightful portions.
The Peace Offering – Found in Leviticus 3 and 7:11–21, it symbolized fellowship and thanksgiving, where the worshiper shared a meal with God and the priests in a joyful celebration of reconciliation.
Each of these offerings served a distinct purpose, but together they formed a comprehensive system of worship that pointed to the coming of Christ. The burnt offering spoke of total consecration, the grain offering of thanksgiving, the sin and trespass offerings of atonement, and the peace offering of restored fellowship—all ultimately fulfilled in the perfect sacrifice of Jesus, who is our burnt, sin, and peace offering in one.
b. “Which the LORD commanded Moses on Mount Sinai”
This final phrase emphasizes the divine origin of all these laws. They were not Moses’ inventions, nor the product of human tradition, but commandments delivered by God Himself. Moses received these instructions directly from the LORD on Mount Sinai, the same mountain where the covenant law—the Ten Commandments—was given.
Adam Clarke comments, “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.” The extended time Moses spent in God’s presence ensured that Israel’s sacrificial system was meticulously detailed and divinely designed.
The closing words, “on the day when He commanded the children of Israel to offer their offerings to the LORD in the Wilderness of Sinai,” anchor these laws in history. They remind Israel that these commands were given at the very beginning of their covenant journey, not as burdens, but as blessings—means by which sinful man could approach a holy God.
The sacrificial system thus forms the theological foundation of redemption history, illustrating that atonement requires the shedding of blood (Hebrews 9:22), and that peace with God comes only through sacrifice. All of this anticipates the work of Christ, who fulfilled every type and shadow in perfect obedience. As Hebrews 10:12 declares, “But this Man, after He had offered one sacrifice for sins forever, sat down on the right hand of God.”
Jesus Christ and the Fulfillment of the Sacrificial System
“But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.”
— Hebrews 10:12
The entire Levitical system of offerings, with all its intricate rituals, was designed by God to point forward to one ultimate reality: the perfect and final sacrifice of Jesus Christ. Each offering—burnt, grain, peace, sin, and trespass—revealed a different facet of His redemptive work. The shadows of the Old Covenant found their substance in Him. What was temporary under Moses was made eternal under Christ.
Under the Old Covenant, the priests stood daily, continually offering sacrifices that could never take away sins. But when Christ came, He offered one sacrifice for sins forever and then sat down—a position that signifies completion and rest. His work was finished, and no further sacrifice was necessary. Every blood offering, every wave and heave offering, every grain and incense offering found its consummation in the Son of God.
JESUS FULFILLED THE BURNT OFFERING
Leviticus 1
“As Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma.”
— Ephesians 5:2
The burnt offering was wholly consumed upon the altar, signifying total devotion and surrender to God. It was a voluntary offering, expressing the worshiper’s desire to give all to the LORD. Every part of the animal was consumed by fire, symbolizing complete dedication.
Jesus Christ perfectly fulfilled this offering by giving Himself entirely to the Father’s will. He said in John 4:34, “My food is to do the will of Him who sent Me, and to finish His work.” His obedience was not partial but absolute, even to the point of death on the cross.
As the burnt offering ascended to God as a “sweet aroma,” so the Father was fully pleased with the Son’s obedience. The sacrifice of Christ was not only for atonement but also for delight—it satisfied the righteousness of God and glorified His holiness. In Christ’s burnt offering, we see the perfection of worship, surrender, and love.
JESUS FULFILLED THE GRAIN AND FIRSTFRUITS OFFERING
Leviticus 2
“But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.”
— 1 Corinthians 15:20
The grain offering, unlike the burnt or sin offering, was bloodless. It symbolized dedication, gratitude, and the giving of one’s labor to God. It was often presented with oil (representing the Holy Spirit) and frankincense (representing prayer and intercession).
Christ, in His sinless humanity, was the perfect fulfillment of this offering. He lived in absolute purity—unleavened by sin—and was anointed by the Holy Spirit without measure. His entire life was a fragrant offering of devotion to the Father.
In His resurrection, Christ became the “firstfruits,” the guarantee of a greater harvest to come—the resurrection of all who believe in Him. Just as the firstfruits of the field assured the coming harvest, so the resurrection of Jesus assures eternal life for all who are in Him. Thus, He is both the perfect grain offering (a life wholly dedicated to God) and the firstfruits offering (the pledge of our own resurrection).
JESUS FULFILLED THE PEACE OFFERING
Leviticus 3
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
— Romans 5:1
The peace offering celebrated reconciliation and fellowship with God. Unlike other offerings, it was shared: a portion was burned for the LORD, a portion given to the priest, and a portion eaten by the worshiper. It symbolized restored communion—a table shared in peace.
Jesus Christ is Himself our peace. Through His blood, He reconciled God and man. The hostility caused by sin was removed, and those who were once enemies have been brought near by His sacrifice (Ephesians 2:13–14).
In Christ, we now have peace that is both positional and experiential: peace with God because of justification, and the peace of God that guards our hearts (Philippians 4:7). Through the cross, the great fellowship meal between God and His people was restored. Christ is the Mediator of that table—the true Peace Offering.
JESUS FULFILLED THE SIN OFFERING
Leviticus 4
“For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.”
— 2 Corinthians 5:21
The sin offering dealt with purification and atonement. Its purpose was to cleanse the sinner and restore fellowship with God. The blood of the sacrifice was applied to the altar and sometimes carried into the Holy Place, showing that atonement required substitutionary death.
Christ became the ultimate sin offering. Though He knew no sin, He took our guilt upon Himself. Isaiah 53:6 declares, “The LORD has laid on Him the iniquity of us all.” On the cross, Jesus bore the wrath of God against sin, satisfying divine justice and granting full forgiveness to all who believe.
His sacrifice did not merely cover sin, as under the Old Covenant—it removed it entirely. Hebrews 9:26 says, “He has appeared to put away sin by the sacrifice of Himself.” In Him, the defiled are cleansed, the guilty are justified, and the condemned are made righteous.
JESUS FULFILLED THE GUILT (TRESPASS) OFFERING
Leviticus 5
“Who was delivered up because of our offenses, and was raised because of our justification.”
— Romans 4:25
“You make His soul an offering for sin.”
— Isaiah 53:10
The guilt or trespass offering was required when someone had violated another person’s rights or desecrated something holy. It emphasized restitution—restoring what was lost and adding a fifth part more (Leviticus 5:16). It was not only about forgiveness but also about making things right.
Christ fulfilled this offering by making full restitution for our offenses. Through His death, He paid the debt of sin in full, satisfying both the justice and holiness of God. Yet He went beyond restitution; He restored more than was lost. Where sin abounded, grace abounded much more (Romans 5:20).
Isaiah 53:10 directly identifies the Messiah as the trespass offering: “You make His soul an offering for sin.” In His suffering, Christ bore the guilt of many and paid the ransom none of us could pay. His resurrection confirmed that the price was accepted and that justification was complete.
THE CONSUMMATION OF ALL SACRIFICES IN CHRIST
Jesus Christ is the total fulfillment of every sacrifice under the Law. As Andrew Jukes beautifully wrote,
“He is the Burnt-offering, the Meat-offering, the Peace-offering, the Sin-offering, and the Trespass-offering for His people. By His one oblation of Himself once offered, He has stood in all these different relations.”
What the altar prefigured, the cross fulfilled. What the priest symbolized, the Son of God accomplished. Through His single, perfect offering, He reconciled all things to God, sanctified His people forever, and ended the need for continual sacrifices.
“We have been sanctified through the offering of the body of Jesus Christ once for all.”
— Hebrews 10:10
The Levitical sacrifices pointed forward to Him; Calvary completed them. He is the fulfillment of every shadow, the reality behind every ritual, and the everlasting peace between God and man.
