(11) And this is the law of the sacrifice of peace offerings.--That is, the rites to be observed in connection with this sacrifice. As in the case of the sin offering (Leviticus 4:24-31 with Leviticus 6:24-30) and the trespass offering (Leviticus 5:1-13 with Leviticus 7:1-10), so here (Leviticus 7:11-21), we have more specific and fuller directions given to the priests with regard to the peace offerings, about which orders had previously been given to the people (Leviticus 3:1-15).

Which he shall offer.--That is, he who feels it his duty to offer it to the Lord. This common Hebrew idiom of using a verb with he in it without an antecedent is better expressed in English by the impersonal, which one shall offer, or by the passive, which shall be offered. (See Leviticus 7:20-29.) Three classes of peace offerings are specified--(1) an acknowledgment of mercies received, (2) as a vow offering, (3) as a freewill offering.

Verses 11-21. - Further ritual of the peace offering (see note on chapter Leviticus 3:1). There are three sorts of peace offerings - thank offerings (verses 12-15), votive offerings, and voluntary offerings (verses 16-18). Of these, the thank offerings were made in thankful memorial for past mercies; votive offerings were made in fulfillment of a vow previously taken, that such offering should be presented if a terrain condition were fulfilled. Voluntary offerings differ from votive offerings by not having been previously vowed, and from thank offerings by not having reference to any special mercy received. The thank offering must be eaten by the offerer and his friends, on the same day that it was offered; the votive and the voluntary offerings, which were inferior to the thank offering in sanctity, on the same day or the next. The reason why a longer time was not given probably was that the more the meal was delayed, the less would a religious character be attached to it. The necessity of a quick consumption also took away the temptation of acting grudgingly towards those with whom the feast might be shared, and it likewise precluded the danger of the flesh becoming corrupted. If any of the flesh remained till the third day, it was to be burnt with fire; if eaten on that day, it should not be accepted or imputed unto him that offered, that is, it should not be regarded as a sacrifice of sweet savour to God, but an abomination (literally, a stench), and whoever ate it should bear his iniquity, that is, should be guilty of an offense, requiring, probably, a sin offering to atone for it. The bread gift accompanying the animal sacrifice was to consist of three kinds of unleavened cakes, and one cake of leavened bread, and one out of the whole oblation, that is, one cake of each kind, was to be offered by heaving and then given to the officiating priest, the remaining cakes forming a part of the offerer's festive meal. If any one took part of a feast on a peace offering while in a state of Levitical uncleanness, he was to be cut off from his people, that is, excommunicated, without permission to recover immediate communion by offering a sin offering. St. Paul joined in a votive offering (Acts 21:26).

7:11-27 As to the peace-offerings, in the expression of their sense of mercy, God left them more at liberty, than in the expression of their sense of sin; that their sacrifices, being free-will offerings, might be the more acceptable, while, by obliging them to bring the sacrifices of atonement, God shows the necessity of the great Propitiation. The main reason why blood was forbidden of old, was because the Lord had appointed blood for an atonement. This use, being figurative, had its end in Christ, who by his death and blood-shedding caused the sacrifices to cease. Therefore this law is not now in force on believers.And this is the law of the sacrifice of peace offerings, which ye shall offer unto the Lord. Some other laws and rules respecting the oblation of them: in Leviticus 3:1 an account is given of what they should be, both of the herd and flock, and of the burning of the fat of them; and here the several sorts of them are distinctly observed, what should be offered with them, and the part the priest should have of it, and when the flesh of them should be eaten.