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Lev_7:11-21
"And this is the law of the sacrifice of peace offerings which one shall offer unto the Lord. If he offer it for a thanksgiving then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour soaked. With cakes of leavened bread he shall offer his oblation with the sacrifice of his peace offerings for thanksgiving. And of it he shall offer one out of each oblation for a heave offering unto the Lord; it shall be the priest’s that sprinkleth the blood of the peace offerings. And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his oblation; he shall not leave any of it until the morning. But if the sacrifice of his oblation be a vow, or a freewill offering, it shall be eaten on the day that he offereth his sacrifice: and on the morrow that which remaineth of it shall be eaten: but that which remaineth of the flesh of the sacrifice on the third day shall be burnt with fire. And if any of the flesh of the sacrifice of his peace offerings be eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall bear his iniquity. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, everyone that is clean shall eat thereof: but the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, that soul shall be cut off from his people. And when anyone shall touch any unclean thing, the uncleanness of man, or an unclean beast, or any unclean abomination, and eat of the flesh of the sacrifice of peace offerings, that soul shall be cut off from his people."
According to this supplemental section on the law of the peace offerings, these were of three kinds; namely, "sacrifices of thanksgiving," "vows," and "freewill offerings." The first were offered in token of gratitude for mercies received; as in Psa_116:16-17, where we read: "Thou hast loosed my bonds; I will offer to Thee the sacrifice of thanksgiving." The second, like these, were offered also in grateful return for prayer answered and mercy received, but with the difference that they were promised before, upon the condition of the prayer for mercy being granted. Lastly, the freewill offerings were those which had no special occasion, but were merely the spontaneous expression of the love of the offerer to God, and his desire to live in friendship and fellowship with Him. It is apparently these freewill offerings that we are to recognise in the many instances recorded where the peace offering was presented in connection with supplication for special help and favour from God; as e.g., when {Jdg_20:26} Israel supplicated mercy from God after their disastrous defeat in the civil war with the tribe of Benjamin; and when David entreated the Lord {2Sa_24:25} for the staying of the plague in Israel.
With not only the thank offering, but all peace offerings, as is clear from Num_15:2-4, a full meal offering, consisting of three kinds of unleavened cakes, was to be offered, of each of which, one was to be presented as a heave offering, with the heave shoulder of the sacrifice, to the Lord. {Lev_7:12} For the sacrificial feast, in which the offerer, his family, and friends were to partake, he was also to bring cakes of leavened bread, which, however, though eaten before God by the offerer, might not be presented unto God for a heave offering, nor come upon the altar (Lev_7:13).
From what we have already seen, the spiritual meaning of this will be clear. Thus in symbol the Israelite offered unto God, with his life, the fruit of the labour of his hands, in gratitude to Him, and expressed his happy consciousness of friendship and fellowship with God through atonement, by feasting before Him. The leavened bread is offered simply, as Bahr suggests, as the usual accompaniment to a feast; though regard is still had to the fact, never once forgotten in Holy Scripture, that leaven is nevertheless an element and symbol of corruption; so that however the reconciled Israelite may eat his leavened bread before God, yet it cannot be allowed to come upon the altar of the Most Holy One.
Two slight differences appear in the ritual for the different kinds of peace offerings. First, in the case of the freewill offering, a single exception is allowed to the general rule that the victim must be without blemish, in the permission to offer what, otherwise perfect, might have "anything superfluous or lacking" in its parts; {Lev_22:23} a circumstance which could not affect its fitness as the symbol of spiritual food. For a vow (and, we may infer, for a thank offering also) such a be victim, however, could not offered; evidently because it would seem peculiarly unsuitable, where the object of the offering was to make in some sense a return for the always perfect and most gracious gifts of God, that anything else than the absolutely perfect should be offered. In the case of the thank offering, again, an exception is made to the general regulation permitting the eating of the offering on the first and second days, requiring that all be eaten on the day that it is presented, or else be burnt with fire. {Lev_7:15} We need seek for no spiritual meaning in this. A sufficient reason for this special restriction in this case is probably to be found in the consideration that as this was the most common variety of the offering, there was the most danger that the flesh, by some oversight, might be kept too long. The flesh of the victim offered to God, the type of the Victim of Calvary, must on no account be allowed to see corruption; and to this end every needed precaution must be taken, that by no chance it shall remain unconsumed on the third day.
It is easy to connect the special characteristics of these several varieties of the peace offering with the great Antitype. So may we use Him as our thank offering; for what more fitting as an expression of gratitude and love to God for mercies received, than renewed and special fellowship with Him through feeding upon Christ as the slain Lamb? So also we may thus use Christ in our vows; as when, supplicating mercy, we promise and engage that if our prayer be heard we will renewedly consecrate our service to the Lord, as in the meal offering, and anew enter into life-giving fellowship with Him through feeding by faith on the flesh of the Lord. And it is beautifully hinted in the permission of the use of leaven in this feast of the peace offering, that while the work of the believer, as presented to God in grateful acknowledgment of His mercies, is ever affected with the taint of his native corruption, so that it cannot come upon the altar where satisfaction is made for sin, yet God is graciously pleased, for the sake of the great Sacrifice, to accept such imperfect service offered to Him, and make it in turn a blessing to us, as we offer it in His presence, rejoicing in the work of our hands before Him.
But there was one condition without which the Israelite could not have communion with God in the peace offering. He must be clean! even as the flesh of the peace offering must be clean also. There must be in him nothing which should interrupt covenant fellowship with God; as nothing in the type which should make it an unfit symbol of the Antitype. For it was ordered, {Lev_7:19-21} as regards every possible occasion of uncleanness, thus: "The flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. As for the flesh, everyone that is clean shall eat thereof; but the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, that soul shall be cut off from his people. And when anyone shall touch any unclean thing, the uncleanness of man, or an unclean beast, or any unclean abomination, and eat of the flesh of the sacrifice of peace offerings, that soul shall be cut off from his people."
In such cases, he must first go and purify himself, as provided in the law; and then, and then only, presume to come to eat before the Lord. And so Israel was ever impressively reminded that he who would have fellowship with God, and eat in happy fellowship with Him at His table, must keep himself pure. So by the spirit of these commands are we no less warned that we take not encouragement from God’s grace, in providing for us the flesh of the Lamb as our food, to be careless in walk and life. If we will use Christ as our peace offering, we must keep ourselves "unspotted from the world"; must hate "even the garment spotted by the flesh," remembering ever that it is written in the New Testament, {1Pe_1:15-16} with direct reference to the typical law of Leviticus: "As He which called you is holy, be ye yourselves also holy in all manner of living; because it is written, Ye shall be holy; for I am holy."