How does Leviticus 7:11 reflect the relationship between God and His people? Text “Now this is the law of the peace offering that one may present to the LORD.” (Leviticus 7:11) Literary Setting Leviticus 1–7 lays out five foundational sacrifices. Chapters 1–6 describe the offerings; 6:8–7:38 repeats the material from the priest’s vantage point. Verse 11 opens the priestly manual for the peace (shelamim) offering, signaling a shift from atonement-centered sacrifices (burnt, sin, guilt) to one that celebrates restored fellowship. Covenant Fellowship Unlike the burnt offering (entirely consumed) or sin offering (priestly portions plus blood rite), the peace offering is shared: fat is burned to Yahweh, the breast and right thigh go to the priests (7:31-34), and the remaining meat is eaten by the worshiper and family (7:15). Meal-sharing in the Ancient Near East sealed covenants (cf. Genesis 26:30; Exodus 24:9-11). Thus God not only forgives but invites His people to dine in His presence—an acted parable of communion. Divine Initiative and Human Response Leviticus 7:11 begins with “law” (torah)—instruction that flows from prior grace. Deliverance from Egypt (Exodus 20:2) precedes Sinai legislation. So the peace offering is not a human attempt to earn favor; it is the prescribed response to favor already granted. This balance of divine initiative and human gratitude anticipates Paul’s exhortation: “I urge you, brothers…to offer your bodies as a living sacrifice” (Romans 12:1). Holiness and Access Entry into God’s presence requires holiness (Leviticus 11:44). The peace offering’s fat and blood—symbols of life belonging exclusively to God—are restricted (7:23-27). Boundaries emphasize God’s transcendence; shared portions emphasize His immanence. The relationship is intimate yet reverent. Christological Fulfillment Isaiah foretells the Servant who would become our “peace” (Isaiah 53:5). At Calvary Christ unites the roles of sacrifice, priest, and host. Paul declares, “He Himself is our peace” (Ephesians 2:14). The Last Supper reinterprets the peace-meal in light of the New Covenant; Revelation 19:9 culminates in the marriage supper of the Lamb. Thus Leviticus 7:11 foreshadows Gospel table fellowship (Luke 24:30-35; Acts 2:46). Ethical and Communal Dimension Peace offerings could be freewill, thanksgiving, or vow offerings (7:12-16). The variety underscores voluntary gratitude, fulfilling the Shema’s call to love God “with all your heart” (Deuteronomy 6:5). Consumption deadlines (same day or next, 7:15-17) prevent commercialization and ensure communal sharing, promoting social equity (cf. Deuteronomy 12:12; 26:11). Practical Application 1. Worship: Corporate communion and the Lord’s Supper reenact covenant fellowship. 2. Gratitude: Voluntary giving reflects recognition that provision originates with God (James 1:17). 3. Reconciliation: As recipients of divine peace, believers pursue peace with others (Romans 12:18). 4. Holiness: Reverence for God’s boundaries guards against casual familiarity that ignores His holiness. Summary Leviticus 7:11 encapsulates a relational dynamic: the holy God graciously establishes peace, invites His people to a covenant meal, and calls them to grateful, obedient fellowship. The verse serves as a lens through which the entire biblical narrative of redemption, from Eden lost to the Lamb’s banquet, comes into focus. |
    |