Then the LORD said to Moses, Sermons
Leviticus 20:1-5 cf. Genesis 22:1-19; Micah 6:7. In this chapter we come to a catalogue of capital crimes. Upon the whole list of cases we need not dwell; but the first has some interest as raising the question of "human sacrifices." How early the terrible practice of offering "the fruit of the body" in atonement for" the sin of the soul" arose, we can scarcely say. It has been supposed to be as early, at all events, as the time of Abraham. Some entertain the notion that the sacrifice of Isaac was primarily a temptation to imitate the custom existing in the land. But if the horrible custom existed in Abraham's day, nothing could more clearly convey that the Divine pleasure rested in other sacrifices altogether than the details of the escape of Isaac. The custom of human sacrifices was widespread, as investigations show. Here and elsewhere the Lord sets his face against them. Let us see if we can grasp the principle involved. I. HUMAN SACRIFICE IS THE NATURAL CLIMAX OF THE SACRIFICIAL IDEA. "If no scruples," says Ewald, "held a man back from giving the dearest he had when a feeling in his heart drove him to sacrifice it to his God just as it was, then he would easily feel even the life of a beloved domestic animal not too dear to be given up at his heart's urgent demand, Nay, only in the offering up of life or soul, as the last that can be offered, did it seem to him that the highest was presented. But the logical consequence of such feelings was that human life must ultimately be looked upon as incomparably the highest and most wondrous offering, whether the life offered be that of a stranger or, as that which is dearest to one, that of one's own child, or even of one's self. Thus human sacrifice was everywhere the proper crown and completion of all these utterances of the fear of God." The case of Abraham is one in point. When God for wise purposes demanded the surrender of the only begotten and well-beloved son, Isaac, he asked the patriarch for the greatest conceivable sacrifice; and, so far as intention is concerned, Abraham made the surrender. It has been called on the patriarch's part a "magnificent and extraordinary act of romantic morals." While, therefore, it was in reality, as we shall see, a condemnation of human sacrifices as such, it illustrates their real spirit. II. HUMAN SACRIFICE IS AT THE SAME TIME SUCH A MONSTROUS AND EXTRAVAGANT EXPRESSION OF THE SACRIFICIAL IDEA THAT NOTHING BUT A DIVINE COMMAND WOULD WARRANT THE ENTERTAINMENT OF IT. What distinguishes Abraham's case in connection with the proposed sacrifice of Isaac from that of all other sacrifices of human life is that he had a command of God to go upon, while the others followed the devices of their own hearts. So sacred should human life appear to men, that the idea of taking it away should only be entertained under the most solemn sanctions. Besides, but for the sin-distorted mind of man, it would appear that the consecration of human beings as "living sacrifices," is in itself far higher and nobler than their death (Romans 12:1). To take innocent infants and place them in the flaming arms of Molech must appear a most monstrous and exaggerated expression of the sacrificial idea. But would God, in any circumstances, command human sacrifices? As a matter of fact, men were sacrificed through capital punishment. The present chapter is full of capital crimes. Men died under the direction of God for their crimes. This, however, is not the sacrificial idea, which involves the sacrifice of the innocent in the room of the guilty. This was doubtless what led the infants to be favourite sacrifices with the heathen - the innocency of the sufferer constituted the greater appeal to the angry deity. We observe, then - III. THAT GOD FORBADE, UNDER THE PENALTY OF DEATH, HUMAN SACRIFICES, AND IN THE ONLY CASE WHERE lie SEEMED TO DEMAND A HUMAN SACRIFICE HE HAD PROVIDED A SUBSTITUTE. He made the offering of children to Molech a capital crime. This was not aimed at the idolatry only, but at the unwarranted exaggeration of the sacrificial idea. Besides, in the ease of Isaac, just when Abraham was about to slay him, God interposed with a provided substitute. All God required in Abraham's peculiar case was the spirit of surrender. He guards, therefore, his prerogative of dealing with life, and enjoins his people only to take human life away when he directs them. They are not to presume to offer such a sacred gift as human lie upon his altar in the way of sacrifice. They may dedicate themselves and their children as living beings to his service, but their death he requires not in such a voluntary fashion at their hands. IV. AT THE SAME TIME, WE FIND HUMAN LIFE REGULARLY SACRIFICED IN THE ORDER OF DIVINE PROVIDENCE AND AT THE CALL OF DUTY. That is to say, though we have not monstrous and unhallowed sacrifices required of God at his altars, he does make demands on men and women to surrender, like Abraham, their sons, or to surrender themselves at the call of duty. This is indeed as real a sacrifice as in the arms of Moloch, and at the same time a far nobler one. In fact, self-sacrifice seems to be a law of providence in the case of all who would be truly noble in their careers. The voluntary element, coming in along with the sweet reasonableness of the sublime necessity, vindicates the morality of the whole transaction. Men and women cheerfully lay down their lives in gradual sacrifice to duty's call, or sometimes in sudden and immediate sacrifice. And the act is moral as welt as heroic. V. THIS LEADS TO A LAST OBSERVATION, THAT HUMAN SACRIFICE HAD ITS GREAT CULMINATION AND CLIMAX IN THAT OF JESUS CHRIST, For what God did not require from Abraham - the actual sacrifice of his son - he has required of himself. The demand for a human sacrifice made only apparently in the case of Isaac, was made really in the case of Christ. An innocent, sinless human being was once commanded by his God and Father to lay down his life and bear, in doing so, the sins of man. Hence we find him saying, "Therefore doth my Father love me, because I lay down my life, that I might take it again" (John 10:17). It would seem a harsh command, a cruel necessity, were it not that the Father and Son are essentially one, and the commandment that the Son should die was virtually Divine self-sacrifice. "He who is sent is one in being with him who sends." The atonement of Christ is really the self-sacrifice of God. Hence the only human sacrifice demanded is God incarnate responding to himself. The necessity for thus atoning for human sin at the expense of self-sacrifice is in the main mysterious. But its very mystery makes it more deeply profitable to faith. How great must God's love be when it leads him to lay down his own life and die ignominiously in the interests of men! The ram which was offered in the stead of Isaac is the type of the self-sacrificing Jesus who was offered for us. - R.M.E.
Season with salt. If you will read the chapter through you will note that other things were needed in connection with the sacrifices of the Israelites. Their sacrifices were of course imperfect. Even on the low ground which they occupied as emblems they were not complete; for you read, in the first place, that they needed frankincense; God did not smell sweet savour in the bullock, or the ram, or the lamb, unless sweet spices were added. What does that teach us but that the best performances of our hands must not appear before His throne without the merit of Christ mingled therewith? Another thing that was enjoined constantly was that they should bring oil; and oil is ever the type of the blessed Spirit of God. What is the use of a sermon if there is no unction in it? What is prayer without the anointing that cometh of the Holy Spirit? What is praise unless the Spirit of God be in it to give it life, that it may rise to heaven? That which goes to God must first come from God. Then came a third requisite, namely, salt. If you read the preceding verses you will see that the Lord forbids them to present any honey. "No meat-offering, which ye shall bring unto the Lord, shall be made with leaven: for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire. As for the oblation of the firstfruits, ye shall offer them unto the Lord: but they shall not be burnt on the altar for a sweet savour." Ripe fruits were full of honey, full of sweetness; and God does not ask for sweetness, He asks for salt.I. It appears, then, that salt was THE SYMBOL OF THE COVENANT. When God made a covenant with David, it is written, "The Lord gave the kingdom to David for ever by a covenant of salt" — by which was meant that it was an unchangeable, incorruptible covenant, which would endure as salt makes a thing to endure, so that it is not liable to putrefy or corrupt. "The salt of the covenant" signifies that, whenever you and I are bringing any offering to the Lord, we must take care that we remember the covenant. 1. We want this salt of the covenant in all that we do, in the first place, to preserve us from falling into legality. He that serves God for wages forgets the word — "The gift of God is eternal life." If you forget that you are under a covenant of pure grace, in which God gives to the unworthy, and saves those who have no claim to covenant blessing, you will get on legal ground; and, once on leg d ground, God cannot accept your sacrifice. 2. The covenant is to be remembered also that it may excite gratitude. Whenever I think of God entering into covenant that He will not depart from me, and that I shall never depart from Him, my love to Him overflows. Nothing constrains me to such activity and such zeal in the cause of God as a sense of covenant love. Standing on covenant ground we feel consecrated to the noblest ends. 3. This tends to arouse our devotion to God. When we remember that God has entered into covenant with us, then we do not do our work for Him in a cold, dead way; neither do we perform it after a nominal sort; for we say, "I am one of God's covenanted ones." II. But, secondly, salt is THE TOKEN OF COMMUNION. In the East, especially, it is the token of fellowship. When an Oriental has once eaten a man's salt, he will do him no harm. Whenever you are attempting to serve God, take care that you do it in the spirit of fellowship with God. III. But salt is THE EMBLEM OF SINCERITY. "With all thine offerings thou shalt offer salt." There must be an intense sincerity about all we do towards God. IV. Lastly, salt is THE TYPE OF PURIFYING POWER; and with all our sacrifices we have need to bring a great deal of this salt. The salt eats into the meat; it drives away corruption; it preserves it. If we come before God with holy things while we are living in sin we need not deceive ourselves, we shall not be accepted. If there be any man, of whom it can be said that he is a saint abroad and a devil at home, God will estimate him at what he is at home, and not at what he is abroad. He may lay the sacrifice upon the altar, but if it is brought there with foul hands and an unholy heart, God will bare nothing to do with it. "Without holiness no man can see the Lord," and, certainly, without holiness can no man serve the Lord. We have our imperfections; but known and wilful sin God's people will not indulge. ( C. H. Spurgeon.) (G. Deane.) (A. A. Bonar.). A sacrifice of peace-offering. The word peace. in the language of the Scriptures, has a shade of meaning not commonly attached to it in ordinary use. With most persons it signifies a cessation of hostilities, harmonious agreement, tranquillity, the absence of disturbance. But in the Scriptures it means more. Its predominant import there is, prosperity, welfare, joy, happiness. The original Hebrew word includes both these meanings. The old Greek version renders it by terms which signify a sacrificial feast of salvation. We may, therefore, confidently take the peace-offering as a joyous festival, a solemn sacrificial banqueting, illustrative of the peace and joy which flows to believers from the atoning work of our Lord Jesus Christ, and our sanctification through His blood and Spirit. Religion is not a thing of gloom, but of gladness.I. THE PEACE-OFFERING WAS A BLOODY OFFERING. Everything in Christian life, justification and sanctification, the forgiveness of our sins, and the acceptableness of our services, our hopes, and our spiritual festivities, run back into Christ's vicarious sufferings, as their fountain and foundation. This is the centre from which all Christian doctrine, and all Christian experience, radiates, and into which it ultimately resolves itself. Without this, Christianity dwindles down into a cold and powerless morality, with no warming mysteries, no animating sublimities, no melting affections, no transforming potencies. Without this, the soul languishes like a plant excluded from the sunshine, or flourishes only in its own disgrace. If we would have a feast of fat things, the provision must come from the altar of immolation. II. THE PEACE-OFFERING COMES AFTER THE MEAT-OFFERING. We must present the "fine flour" of our best affections, and the fresh firstfruits of uncorrupted obedience, before we can come to feast upon the rich provisions of the altar. We mast surrender ourselves to God, and give up to Him in a "covenant of salt" before we can taste of the "peace-offering," or be happy in the Lord. III. The peace-offering was so arranged that the most inward, the most tender, and the most marrowy part of THE SACRIFICE BECAME THE LORD'S PART. The inner fat of the animal, the kidneys, the caul of the liver, and, if a sheep, the great fatty outward appendage, were to be burned on the altar, a sweet savour unto the Lord. God must be remembered in all our joys. Especially when we come to praise and enjoy Him, and to appropriate to our hearts the glad provisions of His mercy, must we come offering to Him the inmost, tenderest, and richest of our soul's attributes. It was thus that Jesus was made a peace-offering for us. And as He devoted every rich thought, every strong emotion, for us, we must now send back the same to Him without stint or tarnish. We may love our friends; but we must love Christ more. We may feel for those united to us in the bonds of domestic life; but we must feel still more for Jesus and His Church. We may be moved with earthly passions; but the profoundest and best of all our emotions must be given to the Lord. The fat, the kidneys, and the most tender and marrowy parts are His. IV. The peace. offerings were sacrifices of gratitude and PRAISE — a species of joyous, thankful banquetings. When the Jew came to make a peace-offering, it was with his heart moved and his thoughts filled with some distinguished mercy. The true Christian has been the subject of wonderful favours. He has had deliverance wrought for him, to which he may ever refer with joyful recollection. He considers the length, and breadth, and depth, and height of that love which thus interposed for his rescue — the mighty woes which the Lord endured for him — the secure ground upon which he now stands in Christ Jesus — and his soul overflows with tremulous gladness. He is melted, and yet is full of delight. He is solemnly joyous. What to say or do he hardly knows. He weeps, and yet exults while he weeps. The whole thing to him becomes a feast of profoundly solemn joy, in which he would gladly have all the world to participate. V. But the feasting of the peace-offering was on SACRED FOOD. The people might have feasts at home, and have other banquets; but they were not peace-offerings. And so the Christian may have feasts and viands apart from the sacred food furnished directly from Christ. There is much virtuous enjoyment in this world of a merely secular sort, from none of which does Christianity exclude us. But all these are mere home-feasts on common viands. The food that was eaten in the joyous feast of the peace-offering fell from the altar. It was holy. No defiled person or stranger was allowed to touch it or to partake of it. And so, superadded to the common joys of ordinary life, the Christian has a feast with which the stranger dare not meddle — a feast of fat things, of which the pure only, can taste — a banquet of holy food proceeding directly from the altar at which His sacrifice was made. Let us briefly review some of the faithful Christian's peculiar joys. Let us follow him a little into the sources of his consolation, and see of what sort his feast is. 1. First of all is the great and cheering conviction of his heart that there is a God; that the universe is not an orphan, but has a righteous, almighty, and loving Father, who sees all, and provides for all, and takes care of all. 2. The next is the joyous light that shines upon him from God's revelation, relieving his native perplexities, comforting his heart, filling him with pleasant wisdom, and kindling radiance along all his path. Here the riddle of life is explained to him, his duty made plain, and his conscience put to rest. 3. Along with these are the gifts and graces of a present redemption. 4. And beyond all present experiences, he is authorised to look forward to still higher and greater things in the future, (J. A. Seiss, D. D.) I. THEIR NATURE. They were sacrifices of thanksgiving, whereby the godly testified their gratitude to God for the benefits received from Him.II. THE DIFFERENCE BETWEEN THEM AND OTHER SACRIFICES. 1. Generally they were thus distinguished from other sacrifices, which are afterward prescribed (Leviticus 4:5), because these were voluntary, the other necessary and commanded; and the peace-offerings were never offered alone, but always joined with other sacrifices, showing that the godly should begin always with giving of thanks. 2. Herein it also differs from the holocaust, which might be of birds; but so were not the peace-offerings, because they were to be divided; so could not the holocaust of birds (Leviticus 1:17). 3. The holocausts, which were of beasts, were only of the males, but the peace-offerings might be either males or females, because this kind of sacrifice was not so perfect as the other. III. WHY THE PEACE-OFFERINGS WERE CONFINED TO THESE THREE KINDS — OXEN, SHEEP, GOATS. 1. All these were a figure of Christ, who indeed was that Peace-offering whereby God is reconciled to us: the ox resembled His fortitude; the sheep His innocence; the goat, because He took our flesh, like unto sinful flesh. 2. Some apply them to the divers qualities of the offerers: the ox signifying the workers and keepers of the law; the sheep, the simple; the goats, the penitent. 3. But the true reason why these beasts are prescribed only for peace-offerings, not turtledoves or pigeons, as in the burnt-offerings, is because they could not rightly declare their gratitude to God in giving things of no value. IV. WHAT BLEMISHES AND OTHER IMPEDIMENTS WERE TO BE AVOIDED. The impediments which made the beasts unfit for sacrifice were either general in respect of the kind, or particular in regard of the thing offered. 1. For the kind. Some were both unlawful for meat and sacrifice (chap. Leviticus 11:3), others for sacrifice but not for meat (Deuteronomy 14:4). 2. The particular impediments were either intrinsical in the things themselves, or extrinsical without.(1) The inward defects were such as made them altogether unfit for any kind of sacrifice, as if they were blind, broken, scabbed, &c.(2) The external impediments were such as came by touching any unclean thing. V. WHY THE FAT, AS OF THE BELLY, KIDNEYS, AND LIVER, WAS SET APART FOR SACRIFICE. 1. Generally hereby is signified that all our carnal desires are to be mortified by the fire of the Spirit. 2. More particularly by the fat which covereth the inward parts where the heart is, the seat of anger is insinuated, that we should temper our wrath; and by the kidneys and reins, wherein is the strength of lust, carnal concupiscence; and by the liver the fountain of heat, the gluttonous desire, may be understood all which must be sacrificed unto God. Hereunto the signification of the Hebrew word here used agreeth; for chelaioth, the kidneys, is derived of Calah, desire. 3. And further, because the fat is of its own nature, without sense, and so signifieth the hardness of the heart, which is the cause of unbelief: hereby they were admonished to remove and take away all hardness of heart. VI. WHETHER IT WERE REQUIRED GENERALLY IN ALL SACRIFICES THAT BLOOD SHOULD BE SPRINKLED ON THE ALTAR. AS there was difference in the end, use, and manner of sacrifices, for some were only for the honour of God, as the burnt-offerings; some for the benefit of the offerer, either for obtaining of some benefit, or giving thanks for some benefit received, as the peace-offerings, or for expiation of sin, so there was difference in the sprinkling and offering of the blood; yet because in all sacrifices there was some relation unto the expiation of some sin, there was an oblation of blood in all sacrifices, &c.; and so the apostle saith that in the "law without effusion of blood, there was no remission," whereof this reason is given because the life is in the blood, and therefore the Lord gave the blood for the expiation of their souls (Leviticus 17:11), that whereas they themselves had deserved to die for their sins. VII. OF THE MANNER AND ORDER OF THE PEACE-OFFERINGS. 1. The priest killed the beast, sprinkled the blood, flayed it, and took out the inwards. 2. Then he cut the flesh in pieces, and separated the breast and right shoulders with the inwards, and put them into the owner's hands. 3. Then the priest put his hands under the owner's, and waved all before the Lord; if many Joined in one oblation, one waved for all, the women waved not, but the priest, unless in the offering of jealousy (Numbers 5.), and of a Nazarite (Numbers 6:4). After he salted the inwards, and laid them on the altar, and the priest had the breast and right shoulder, the owner the rest; but the priest was not to have his part until the Lord were first served and the inwards burnt. VIII. WHAT BECAME OF THE REMAINDER OF THE PEACE-OFFERINGS WHICH WAS NOT BURNT ON THE ALTAR. Though it be not here expressed, yet it may be gathered out of other places that the priests had part, and the offerer that brought it had his portion also, so then some sacrifices there were of the which nothing remained, as the burnt-offerings. 1. In some other, the part which remained was to be eaten only among the males of the children of Aaron; and they were the sin-offerings (Leviticus 6:18). 2. But the heave-offerings and shake-offerings, as the shoulder and breast, were lawful to be eaten, not only by the males and sons of the priests, but by their daughters also (Numbers 18:17). 3. But in the peace-offerings there was greater liberty, for of them they which brought the offering might eat (Proverbs 7:14). (A. Willet, D. D.) I. IN THE PEACE-OFFERING we have a beautiful type of the making and bestowing peace, and thereby admitting to "fellowship with the Father and with His Son Jesus Christ"; one of the most blessed privileges resulting to the Lord's people from His death. The peace-offering being the central one of the five, as set forth in the opening chapters of Leviticus, seems to tell us that peace was the central object of the Father's loving purpose when He gave His Son. His desire and design was to give His people peace. We see it as regards Israel of old (Leviticus 26:6; Numbers 6:26; 1 Chronicles 22:9), and no less in the gospel dispensation (Luke 2:14), for "when we were enemies we were reconciled..." (Romans 5:10). In the burnt-offering His people are seen as accepted worshippers; in the peace-offering both as participating in the personal result to offerer of previous offerings, and feeding on what delights the heart of God, typified by portions consumed by fire on the altar.II. MALE OR FEMALE (Leviticus 3:1, 6) were permitted in peace-offering, not male only, as in burnt-offering, which, pertaining to God alone, must be what was esteemed the highest order of offering; while in peace-offering man had a large portion, and this may account for the distinction. Some think the alternative of "male or female" indicates greater or less appreciation, estimation, or enjoyment of Christ by the worshipper; female perhaps implying deeper love, male stronger devotion. Others take it as showing how God, in His grace and love, would give every facility for approaching Him in and through Christ. And again, as the laying on of offerer's hand (vers. 2, 8, 13) tells of identification of offerer and offering, the thoughts are led to Galatians 3:28, where we read, "There is neither male nor female; for ye are all one in Jesus Christ." Under the Levitical dispensation the "males" only were to go up at stated periods to worship (Exodus 23:17; Exodus 34:23); but the mention of "male or female" in the type before us seems to point onward to this dispensation, in which such distinction no longer exists; for each one, whether "male or female," who is "justified by faith," has "peace with God, through our Lord Jesus Christ" (Romans 5:1). III. THE BLOOD SPRINKLED by Aaron's sons, the priests (vers. 2, 8, 13), tells of the worshipper approaching God on the ground of reconciliation made (Romans 5:11, mar.). Jesus "made peace..." (Colossians 1:20). God calls His people to peace (1 Corinthians 7:15). He fills with (Romans 15:13), and keeps in "perfect peace" the trusting one (Isaiah 26:30). Jesus gives peace (John 14:27), for He "gave Himself" (Titus 2:14); and if we have Christ as "our life" (Colossians 3:4), "He is our Peace" (Ephesians 2:14) likewise; and dwelling in us by His Spirit, peace is "the fruit" (Galatians 5:22). IV. THE LORD'S PORTION is — not the whole, as in burnt-offering, but — the choicest parts. "The fat" with portions of inwards (Leviticus 3:3-5, 9-11, 14-16), representing the rich excellences or preciousness of the Lord Jesus (see Psalm 37:20, mar., same word as Isaiah 43:4), His truth, purity, wisdom, &c. (Psalm 51:6; John 14:6; Job 38:36; 1 Corinthians 1:24). This was typified by the burning on the altar, called "the food of the offering made..." (Leviticus 3:5, 11, 16). The burnt-offering was "continual" (Exodus 29:42; Numbers 28:6); and the peace-offering being burnt upon it tells of virtue of former, possessed by latter. The meat-offering also was offered with peace-offering, the three sweet-savour offerings together, to the full satisfaction of the Father; and giving solid ground for — V. COMMUNION OR FELLOWSHIP, to which God calls those who are "accepted in the Beloved" (1 Corinthians 1:9; Ephesians 1:6). Fellowship signifies partnership, companionship; and what treasures and blessings does this ensure (Isaiah 45:3; Colossians 2:3), as portrayed by the portions assigned to priest and offerer, graciously permitted to partake of what delights the Father's heart! This is the striking feature of peace-offering. "Breast" waved may tell of "risen with Christ" (Colossians 3:1); "shoulder" heaved, that He, who is the strength of our life (Psalm 27:1), is on high; breast representing affection, and shoulder strength of Him whose love is strong ... which many waters cannot quench" (Song of Solomon 8:6); for He is"everlasting Strength" (Isaiah 26:4). "Upon His heart" and "shoulders" Jesus bears His people (as typified in high priest's dress, Exodus 28:12, 29), now, "in the presence of God" (Hebrews 9:24), while they feast in His banqueting house under His banner "love" (Song of Solomon 2:4), and are "strengthened with might by..." (Ephesians 3:16). VI. UNLEAVENED CAKES — offered with peace-offering when for a thanksgiving (Leviticus 7:12) — tell of holy life of Jesus as inseparably connected with His death, for had He not magnified "the law and..." (Isaiah 42:21), He could not have atoned for the sins of those who had broken it. They tell also of "holiness" needed in offerer (Hebrews 12:14), and for such holiness and "fellowship" there must be abiding and walking "in the light" (John 15:4, 6; 1 John 1:6, 7; 1 John 2:6). This is further seen in what is said of — VII. LEAVEN AND UNCLEANNESS (chap. Leviticus 7:13, 20, 21). The "leavened bread" offered "besides the cakes" betokens "sin" in the offerer, never wholly eradicated while life lasts. Our best efforts are tainted by sin (Isaiah 64:6), and need the cleansing blood; but though sin is within, it is not to reign or "have dominion" over those "under grace," who, "being justified by faith in the precious blood..." (sprinkled in type by priest, chap. Leviticus 3:13), are reckoned "dead" to sin, and risen with Christ to "newness of life" (Romans 5:1, 9; Romans 6:1, 2, 4-7, 11, 12). (Lady Beaujolois Dent.) I. IN ITS CONTRAST TO THE OTHER OFFERINGS, it may be sufficient to enumerate two chief points —1. It was a sweet-savour offering; and — 2. The offerer, God, and the priest were fed by it.(1) In the peace-offering the offerer feasts, in other words, finds satisfaction, and feeds upon the same offering of which a part has already satisfied God: for a part of the peace-offering, "the fat, the blood, the inwards," before the offerer can touch his part, must have already been consumed on the altar. I fear that there are but too many saints who never realise this aspect of the offering, and therefore never fully experience that satisfaction which the offering has purchased for them. Thank God, the sufficiency of His work does not depend upon our apprehension of it. But our satisfaction depends much on our apprehension. It is because we apprehend so little that we have so little comfort. And our strength particularly depends on our apprehension of that view of Christ which the peace-offering teaches; for strength is sustained by food, and the peace-offering shows man fed by the sacrifice. Yet how little is this view of Christ apprehended! Am I asked the cause? It is because so few really know acceptance.(2) The offerer feasts with God. Man (in Christ) and God find common food. The offering is shared between them. The thought here is not, as in the burnt-offering, merely that God finds satisfaction in the offering. It includes this, but it goes further. It shows communion; for God and man share together.(3) But further, in the sacrifice of peace-offerings, the offerer feasts with the priest. The sacrificing Priest, as I have already observed, is always Christ, viewed in His official character as Mediator. We learn here how the offering, which He offered as man, feeds, that is, satisfies Him, not only as man, but also as Mediator. To understand this we must recollect and apprehend the varied relations in which Christ stands connected with the offering; for He appears for us in many offices, in more than one relation. In connection with the offering alone we see Him, as I have said, in at least three characters. Now, if this simple distinction be apprehended, it will be manifest that there are things true of Christ in one relation which are by no means true of Him in another. For instance, His intercession for us is as Priest. As the Offering, He does not intercede; as Lamb, He dies for us. So again as Priest and Offerer, He is fed; as the Lamb, as the Offering, He is not fed. Now there are offerings in which the priest finds food, but from participating in which the offerer is excluded: some of the sin-offerings are of this latter character, for in them the priest is fed, while the offerer has nothing. The sin-offerings, as we shall see more fully in the sequel, are man satisfying offended justice. They are not man giving something sweet to God, but man receiving from God in iris offering the penalty of sin. These sin-offerings supply food to the priest, that is, Christ as Mediator finds satisfaction in them, but they afford Him no food as man the offerer: as man in them He only confesses sin. The priest, God's official servant, is satisfied, because offended justice is vindicated: but man, who pays the penalty in his offering, finds no satisfaction in the act.(4) But the type takes us further still, and shows us the priest's children also sharing with the offerer in the peace-offering. They, too, as well as the offerer, the priest, and God, find satisfaction in this blessed offering. Our first question here, of course, must be, Who are represented by the priest's children? We have already seen that the Priest is Christ — Christ viewed in His official character as Mediator. His children, that is, His family, are therefore the Church. Just as of old he that really feasted with God in the peace-offering could not do so without sharing with Clod's priests, so now communion with God, if enjoyed at all, must be shared with all in communion with Him. There is no question of choice: it cannot be otherwise; for he that is in communion with God must be in communion also with all whom He communes with. II. THE DIFFERENT GRADES OR VARIETIES WHICH ARE OBSERVED IN THIS OFFERING. These show us the different measures of intelligence with which this view of Christ's offering may be apprehended. And here, as there are several distinct sharers in the offering — for God, man, and the priest, have each a portion — it may be well to consider each portion separately with its particular differences, since in each portion there are distinct varieties observed. 1. First, then, as to God's part in the peace-offering. In this certain varieties at once present themselves; some of them relating to the value of the offering, others connected with the offerer's purport in the oblation.(1) To speak first of the varieties touching the value of the offering. We have here, just as in the burnt-offering, several different grades. There is the "bullock," "the lamb," "the goat'; and these respectively represent here what they do in the burnt-offering. Each gives us rather a different thought as to the character of Christ's blessed offering. 2. But there are other varieties noticed in the type, as to that part of the peace-offering which was offered to God, which are connected, not with the value of the offering, but with the offerer's purport in bringing the oblation. If we turn to the seventh chapter, where the distinction I refer to is mentioned, it will be seen that the peace-offering might be offered in two ways. It might be offered either as a thanksgiving, that is for praise, or as a vow or voluntary offering, that is for service. If it were seen to be offered "for thanksgiving," many particulars are noticed respecting man's share in it, which are entirely lost sight of and omitted when it is seen to be offered "for a vow." And most of the varieties in the peace-offering (I may say all the varieties touching the priest's and offerer's part in it) depend upon the view which may be taken of the general character of the offering, whether it were offered "for thanksgiving," or whether it were offered "for a vow."(2) The priest's and offerer's part, and the varieties which are observable here. It will be found that the particulars respecting this portion of the peace-offering differ very much according as the offering is apprehended "for praise" or "for service."(a) In the offering "for praise," a meat-offering is offered of which the offerer as well as the priests partake. The purport of the meat-offering is the fulfilment of the second table of the Decalogue; man offering to God as a sweet savour the perfect accomplishment of his duty towards his neighbour. The peculiarity here is that the offerer partakes of this meat-offering — a thing not permitted in the common meat-offering. The common meat-offering shows us the fulfilment of the law, simply with reference to God, to satisfy Him. But that same fulfilment of the law has other aspects, one of which is, that it satisfies the offerer also. This is the truth brought out in the peace-offering, in which the offerer, as well as God, finds satisfaction in the fulfilment of all righteousness. And this satisfaction is not only in the fulfilment of that part of the law which had reference to God, and which was represented by the offering of a life, but in that part also which referred to man, and was represented by the unleavened cakes of the meat-offering. The latter part of this appears to be quite lost sight of, unless the peace-offering is apprehended as offered "for praise."(b) But further, in the offering "for praise" leavened cakes also are seen to be offered with the sacrifice. Those cakes represent the offering of the Church. When Christ's work is seen merely as "the vow," as a matter of service, the Church's offering does not come into sight: but when His offering is seen "for praise," that is for God's glory, the Church is seen united with Him. 3. One cake out of all the oblation is given to the priest who sprinkles the blood, while the remainder, belongs to him who brings the offering. Christ, as Priest, finds food and satisfaction not only in His own blessed and perfect offering: He feeds also on "the leavened cake": the offering of His Church, with all its failings, satisfies Him. 4. The last particular noticed respects the period during which the peace-offering was to be eaten. The time for eating the offering "for praise" was "the same day," or "until the morning": in the "vow-offering" there is a little difference; it might be eaten "the same day and on the morrow," or "until the third day." Now the "morning" and the "third day" are sufficiently common types, and are both constantly used, I believe, to denote the resurrection: but I am not so certain as to the different aspect of the resurrection represented by each of them. I am disposed, however, to think that "the morning" represents the resurrection as the time of Christ's appearing, while the thought connected with "the third day" is simply deliverance from the grave. In either case the main truth remains the same — that the peace-offering is our food until the resurrection: but in the one case we eat as those whose time is short, in the night it may be, but in hope of the morning; in the other the thought of the morning is lost, and instead of it we see days of labour to intervene. I need not say that the first is the higher and happier view. (A. Jukes.) 1. Be persuaded and encouraged to feed and feast upon Christ our Peace-offering. Do not say, Such and such may; if I had such parts and such abilities, and so eminent as such and such, I durst believe. This blessed Peace-offering is not for the priests only, for saints of the highest rank and greatest eminency, but for the common people also. Do but draw near with a pure heart, and then come and welcome.2. Do not defer the eating of your peace-offerings. Take heed of a procrastinating spirit. 3. Let all your peace-offerings be seasoned with the new leaven of grace and holiness; get this blessed leaven of the kingdom of God into your hearts. 4. Give God the fat, the strength, the vigour of your spirits, the best of your endeavours; do not leave the worst you have to Him, the very dregs of time at night, when you are all sleepy, for prayer and family duties, when you have spent the strength of your time in your callings. 5. Take heed of accounting the blood of the peace-offering a common thing. But, as the typical blood might not be eaten, but was sacred to the Lord, let the blood of Christ be sacred and precious to you. 6. To you that believe, let Christ be precious. There is a reverential esteem of Him in the hearts of all that are His. (S. Mather.) Some anxious soul sighs for felt peace with God. What shall be done? God smooths the way. His voice declares, Let the appeasing victim be now brought. Peace rightly sought shall surely be obtained. Now mark this victim. It may be male or female. It may be taken from larger cattle, or from sheep or goats (Leviticus 3:1, 6, 12). There is permission of unwonted breadth. The prince, the peasant, from richest pastures, or bare mountain's brow, may readily obtain the expiating means. But from whatever flock the male or female came, one test must prove it. It must be free from fault. A blameless type proclaims the blameless Lord. God next directs the offerer to touch its head (Leviticus 3:2). This act denotes the transfer of all guilt. The burdened thus rolls off his load. The lightened shoulder thus receives relief. The victim is then slain (Leviticus 3:2). Here is the wondrous fact, which is the light of types, and rites, and prophecies. Death falls on Christ. He claims the dying place. The slaughtered animal was then divided. The best — the choicest of the parts, were placed on the burning altar. Another portion was the priest's own due. The rest supplied the offerer with food.1. God claims His share. All which seems rich and precious is first brought to Him. The holy fire reduces it to dust. 2. Provision is then made for those who ministered. The altar-servant never wants. They who leave all for God have all in God. 3. The offerer then takes his part and eats. We see the essence of true faith. It finds soul-sustenance in Jesu's work. (Dean Law.) 1. That in all things we should give thanks unto God. This is all the recompense which God requires for all His benefits.2. That the best things are to be offered to God. Especially in spiritual duties "the fat" must be offered, that is, the heart and inward affection. well says, "Thy affection gives a name to thy work." 3. To abstain from all kinds of cruelty (ver. 17). 4. That all the parts and members of our body should be dedicated to God's service. (A. Willet, D. D.) These peace-offerings were offered first of all, on the recovery of peace with God in consequence of the expiation. The expiatory offering was first, not the peace-offering: first the atonement, then the calm that results from peace with God through Christ the Atonement. These peace-offerings were also presented as expressive of thanksgiving for mercies, blessings, and benefits that had been received. They were also presented on the performance of a vow that had been made by any of the children of Israel. You will notice another feature in all these offerings — that the offerer might kill the lamb, but the priest of Levi alone might offer it: so Jew and Gentile slew with wicked hands the Lord of glory, but He Himself was the Priest that presented Himself a sacrifice on the altar of Deity, perfect and complete, for the sins of all that believe. These offerings were also made, I may mention, at the consecration of priests, on the expiry of a Nazarite's vow, at the dedication of the Tabernacle and the Temple, and at the presentation of firstfruits. You will notice that in the Jewish economy everything brought a Jew to the Temple, and above the Temple, to the Temple's God. Was he afflicted? He prayed. Was he merry? He sung psalms. Was he blessed with a golden harvest? He gave the firstfruits to God. Had he finished a vow? He went to God to thank Him. Had he received any mercy, was he enriched with any blessing? He felt it his first duty to ask God's blessing, to give to God praise, and to expect prosperity in the ratio in which he did so. Does God expect less of us in this dispensation? And yet how often do we murmur when we lose, how rarely are we thankful when we gain! You will notice, too, in this account, that the person that made the offering was to lay his hand upon the head of the victim that was slain. What a beautiful picture is that of our interest in Christ Jesus! The poor Jew — though this was not confessing sin in this chapter, but giving thanks — yet whether he confessed his sins or gave thanks he did the same; he laid his hand upon the head of the victim, confessed his sins over it, gave thanks over it; and all the sin was transferred typically to the victim that suffered, and all the glory transferred typically to him who was the great antitype and object of that victim. Thus the believer still lays, not his literal hand — for ours is the economy of the Spirit; whatever a Jew did materially, mechanically, palpably, that a Christian does spiritually, but no less truly and really. The Jew laid his literal hand upon a literal victim's head; the Christian lays the trust of his heart upon an unseen but not an unknown Saviour. I say, the Jew laid his hand upon the head of his victim, confessed his sins, and was forgiven; the Christian lays, not his hand, but his heart, not upon a slain bullock or a slain lamb, but on a once slain but now living Saviour. And as sure as the Jew got ceremonial forgiveness by doing literally that act, so surely will the greatest sinner that thus leans, and looks to, and trusts in the only Atonement, receive the pardon and the remission of his sins.(J. Cumming, D. D.) "Peace through the blood of His Cross," "Reconciliation in the body of His flesh through death," "Fellowship with the Father and with His Son Jesus Christ," are the great leading truths in the peace sacrifice. The prodigal's repentance, the return home, the ready embrace, the ring, the rich feast within the house, the mutual rest and rejoicing — all are here; nothing is lacking to assure our hearts before God. If there be any lack, it is our want of ability to appreciate the rich and varied grace displayed in every particular of the peace-offering." Happy is it for us that the possession of its blessings does not depend upon the measure in which we understand the type. "The peace of God which passeth all understanding" is the sure portion of all the justified. It belongs to the babe in Christ as much as to the more advanced in Divine knowledge.(F. H. White.) How are we to conceive of the sacrificial feast of the peace-offering? Was it a feast offered and presented by the Israelite to God, or a feast given by God to the Israelite? In other words, in this feast who was represented as host and who as guest? Among other nations than the Hebrews it was the thought in such cases that the feast was given by the worshipper to his god. This is well illustrated by an Assyrian inscription of Esarhaddon, who, in describing his palace at Nineveh, says: "I filled with beauties the great palace of my empire, and I called it 'the palace which rivals the world.' Ashur, Ishtar of Nineveh, and the gods of Assyria, all of them, I feasted within it. Victims, precious and beautiful, I sacrificed before them, and I caused them to receive my gifts." But here we come upon one of the most striking and instructive contrasts between the heathen conception of the sacrificial feast and the same symbolism as used in Leviticus and other Scripture. In the heathen sacrificial feasts it is man who feasts God; in the peace-offering of Leviticus it is God who feasts man. Do we not strike here one of the deepest points of contrast between all of man's religion and the gospel of God? Man's idea always is, until taught better by God: "I will be religious and make God my friend by doing something, giving something for God." God, on the contrary, teaches us in this symbolism, as in all Scripture, the exact reverse — that we become truly religious by taking, first of all, with thankfulness and joy, what He has provided for us. A breach of friendship between man and God is often implied in the heathen rituals, as in the ritual of Leviticus; as also in both a desire for its removal and renewed fellowship with God. But in the former man ever seeks to attain to this intercommunion of friendship by something that he himself will do for God. He will feast God, and thus God shall be well pleased. But God's way is the opposite. The sacrificial feast at which man shall have fellowship with God is provided, not by man for God, but by God for man, and is to be eaten, not in our house, but spiritually partaken in the presence of the invisible God.(S. H. Kellogg, D. D.) .Some may think that these prescriptions are so needlessly specific and minute that they appear unworthy of the God that instituted them. But you will recollect that this people were surrounded by dense masses of heathenism, just as the Dutch are by the sea, and that every provision made in Israel was to keep at bay the inrush of heathenism, and to present a people that should be the witnesses of God in spite of heathendom; and the very rites and ceremonies that they were to practise were designedly minute, that there might be no opening for conformity to the heathen, very often crossing those of the heathen; that they might be a marked, a distinctive, and a peculiar people. There is, therefore, far greater wisdom in these prescriptions than strikes the superficial reader. And another reason why all this is given so minutely is that the great subject of the teaching of Christianity is the Atonement. That is the heart and the life of Christianity; all else without that is hard and dry; all its precepts pervaded by that are full of life, and not hard. Well, then, these rites and ceremonies were minute in order to impress upon the Jewish mind and upon the mind of humanity itself the great ideas of substitution, atonement, vicarious sacrifice, till this idea became so familiarised to the hearts of mankind that they should be able not only to appreciate, but to hail with gratitude and joy that perfect Atonement of which these were the shadows — that finished sacrifice to which these pointed as John the Baptist pointed to the Saviour. (J. Cumming, D. D.) (A. A. Bonar.) (Christian Age.) (S. S. Chronicle.) "I went to Jesus as I was, Weary and worn and sad; I found in Him a resting-place, And He has made me glad." (T. De Witt Talmage.) (Great Thoughts.) (Bp. Babington.) (A. A. Bonar.). 5896 irreverence 7206 community Seventh Day. Holiness and Obedience. Annunciation to Joseph of the Birth of Jesus. Self-Denial. Epistle Lxiv. To Augustine, Bishop of the Angli . Eleventh Day. The Holy one of Israel. Jesus Fails to Attend the Third Passover. The Holiness of God The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ Leviticus |
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