John Calvin Commentary Leviticus 7:11

"And this is the law of the sacrifice of peace-offerings, which one shall offer unto Jehovah." — Leviticus 7:11 (ASV)

And this is the law of the sacrifice.²⁸² I have stated elsewhere my reasons for calling this kind of sacrifice “the sacrifice of prosperities.” It is clear from this and other passages that they were offered not only as a sign of gratitude but also when God’s aid was earnestly requested. Yet, in all cases, the Jews in this way testified that they acknowledged God as the author of all good things: whether they returned thanks for some significant blessing, sought by His aid to be delivered from dangers, professed their piety in general, or paid the vows they had made simply and without condition. For the payment of a conditional vow was an act of thanksgiving.

In any case, since in all these offerings they honored God with His fitting service, they gave proof of their gratitude. For this reason, this name was rightly given to these sacrifices, because in them they either sought good success from Him, acknowledged that what they had already obtained was due to His grace, asked for relief in adversity, or congratulated themselves on their welfare and safety.

Moses, however, distinguishes one kind, as it were, from the others; that is, the sacrifice of thanksgiving, by which they explicitly returned thanks for some significant deliverance, which was not always offered.²⁸³ In this case, he commands unleavened cakes fried in oil, wafers seasoned with oil, and fine flour fried to be offered, together with leavened bread. He also commands that the flesh of the sacrifice should be eaten on the day of the offering, so that none of it would be left.

In vows and free-will offerings, greater liberty is granted, namely, that they might eat the remainder on the next day, provided they kept nothing until the third day.

In the passage I have inserted from chapter 22, the words I have translated unto your acceptance, might also be translated as unto His good-will (in beneplacitum), for the unmerited favor of God is called רצון, ratson. The meaning, therefore, is: if you wish your sacrifice to be accepted by God, ensure that none of the flesh remains until the following day.

Others, however, understand it as referring to human good-will, as if it said, “at your own will,” or “as it shall please you.” And I admit, indeed, that the word רצון, ratson, is sometimes used in this sense. But since in the same chapter²⁸⁴ it can only be understood as God’s favor or acceptance, I have preferred avoiding a variation; yet I do not object if anyone prefers the other reading. But if my readers carefully consider the antithesis, when it is added shortly after that if the flesh should remain beyond the proper time,²⁸⁵ the sacrifice would not be pleasing to God, they will agree with me.

There is, indeed, an apparent inconsistency here, since in this interpretation Moses would command the voluntary sacrifice to be eaten on the same day, which, however, he does not do. If we prefer understanding it as referring to the generous feelings of people, he would be exhorting the people to offer their victims cheerfully in thanksgiving. I have, however, shown the meaning I endorse, and in this way it will be easy to reconcile these matters. For God’s goodwill does not require this similarity,²⁸⁶ nor is it necessary to observe the same method of offering for them to be grateful. Instead, they are said to offer unto their acceptance when they mix in no corruption, but offer purely and properly.

If the cause of this distinction is asked, it is no clearer to me than the reason for the variety between the bread and wafers or cakes. It is certain, indeed, that God had a reason for dealing more strictly or more leniently; but to inquire nowadays about things unknown, and which do not contribute at all to piety, is neither right nor expedient.

²⁸² Vide, p. 105..

²⁸³ These words are omitted in Fr.

²⁸⁴ Viz., at Viz., at ver. 19, , vide infra, p. 380. In both cases it will be seen that . In both cases it will be seen that A.V. is “at your own will,” whilst Ainsworth renders both “for your favorable acceptation.". is “at your own will,” whilst Ainsworth renders both “for your favorable acceptation."

²⁸⁵ That is, at Leviticus 22:20

²⁸⁶ The Fr. throws some light on this rather obscure passage: “throws some light on this rather obscure passage: “D’autant qu’il ne s’ensuit pas, que quarid ils offriront au bon plaisir de Dieu, il doyvent garder une facon pareille, et egale;” since it does not follow that when they shall offer at God’s good pleasure, they must observe a precisely similar method.;” since it does not follow that when they shall offer at God’s good pleasure, they must observe a precisely similar method.