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Expositor's Bible Commentary Leviticus 3:1 And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD. THE PEACE OFFERING Leviticus 3:1-17 ; Leviticus 7:11-34 ; Leviticus 19:5-8 ; Leviticus 22:21-25 IN chapter 3 is given, though not with completeness, the law of the peace offering. The alternative rendering of this term, "thank offering" (marg. R.V), precisely expresses only one variety of the peace offering; and while it is probably impossible to find any one word that shall express in a satisfactory way the whole conception of this offering, it is not easy to find one better than the familiar term which the Revisers have happily retained. As will be made clear in the. sequel, it was the main object of this offering, as consisting of a sacrifice terminating in a festive sacrificial meal, to express the conception of friendship, peace, and fellowship with God as secured by the shedding of atoning blood. Like the burnt offering and the meal offering, the peace offering had come down from the times before Moses. We read of it, though not explicitly named, in Genesis 31:54 , on the occasion of the covenant between Jacob and Laban, wherein they jointly took God as witness of their covenant of friendship; and, again, in Exodus 18:12 , where "Jethro took a burnt offering and sacrifices for God; and Aaron came and all the elders of Israel, to eat bread with Moses’ father-in-law before God." Nor was this form of sacrifice, any more than the burnt offering, confined to the line of Abraham’s seed. Indeed, scarcely any religious custom has from the most remote antiquity been more universally observed than this of a sacrifice essentially connected with a sacrificial meal. An instance of the heathen form of this sacrifice is even given in the Pentateuch, where we are {Exo 32:6} how the people, having made the golden calf, worshipped it with peace offerings, and "sat down to eat and to drink" at the sacrificial meal which was inseparable from the peace offering; while in 1 Corinthians 10:1-33 , Paul refers to like sacrificial feasts as common among the idolaters of Corinth. It hardly needs to be again remarked that there is nothing in such facts as these to trouble the faith of the Christian, any more than in the general prevalence of worship and of prayer among heathen nations. Rather, in all these cases alike, are we to see the expression on the part of man of a sense of need and want, especially, in this case, of friendship and fellowship with God; and, seeing that the conception of a sacrifice culminating in a feast was, in truth, most happily adapted to symbolise this idea, surely it were nothing strange that God should base the ordinances of His own worship upon such universal conceptions and customs, correcting in them only, as we shall see, what might directly or indirectly misrepresent truth. Where an alphabet, so to speak, is thus already found existing, whether in letters or in symbols, why should the Lord communicate a new and unfamiliar symbolism, which, because new and unfamiliar, would have been, for that reason, far less likely to be understood? The plan of chapter 3 is very simple; and there is little in its phraseology requiring explanation. Prescriptions are given for the offering of peace offerings, first, from the herd ( Leviticus 3:1-5 ); then, from the flock, whether of the sheep ( Leviticus 3:6-11 ) or of the goats ( Leviticus 3:12-16 ). After each of these three sections it is formally declared of each offering that it is "a sweet savour," "an offering made by fire," or "the food of the offering made by fire unto the Lord." The chapter then closes with a prohibition, specially occasioned by the directions for this sacrifice, of all use by Israel of fat or blood as food. The regulations relating to the selection of the victim for the offering differ from those for the burnt offering in allowing a greater liberty of choice. A female was permitted, as well as a male; though recorded instances of the observance of the peace offering indicate that the male was even here preferred when obtainable. The offering of a dove or a pigeon is not, however, mentioned as permissible, as in the case of the burnt offering. But this is no exception to the rule of greater liberty of choice, since these were excluded by the object of the offering as a sacrificial meal, for which, obviously, a small bird would be insufficient. Ordinarily, the victim must be without blemish; and yet, even in this matter, a larger liberty was allowed {Lev 22:23} in the case of those which were termed "freewill offerings," where it was permitted to offer even a bullock or a lamb which might have "some part superfluous or lacking." The latitude of choice thus allowed finds its sufficient explanation in the fact that while the idea of representation and expiation had a place in the peace offering as in all bloody offerings, yet this was subordinate to the chief intent of the sacrifice, which was to represent the victim as food given by God to Israel in the sacrificial meal. It is to be observed that only such defects are therefore allowed in the victim as could not possibly affect its value as food. And so even already, in these regulations as to the selection of the victim, we have a hint that we have now to do with a type, in which the dominant thought is not so much Christ, the Holy Victim, our representative, as Christ the Lamb of God, the food of the soul, through participation in which we have fellowship with God. As before remarked, the ritual acts in the bloody sacrifices are, in all, six, each of which, in the peace offering, has its proper place. Of these, the first four, namely, the presentation, the laying on of the hand, the killing of the victim, and the sprinkling of the blood, are precisely the same as in the burnt offering, and have the same symbolic and typical significance. In both the burnt offering and the peace offering, the innocent victim typified the Lamb of God, presented by the sinner in the act of faith to God as an atonement for sin through substitutionary death: and the sprinkling of the blood upon the altar signifies in this, as in the other, the application of that blood Godward by the Divine Priest acting in our behalf, and thereby procuring for us remission of sin, redemption through the blood of the slain Lamb. In the other two ceremonies, namely, the burning and the sacrificial meal, the peace offering stands in strong contrast with the burnt offering. In the burnt offering all was burned upon the altar; in the peace offering all the fat, and that only. The detailed directions which are given in the case of each class of victims are intended simply to direct the selection of those parts of the animal in which the fat is chiefly found. They are precisely the same for each, except in the case of the sheep. With regard to such a victim, the particular is added, according to King James’s version, "the whole rump"; but the Revisers have with abundant reason corrected this translation, giving it correctly as "the fat tail entire." The change is an instructive one, as it points to the idea which determined this selection of all the fat for the offering by fire. For the reference is to a special breed of sheep which is still found in Palestine, Arabia, and North Africa. With these, the tail grows to an immense size, sometimes weighing fifteen pounds or more, and consists almost entirely of a rich substance, in character between fat and marrow. By the Orientals in the regions where this variety of sheep is found it is still esteemed as the most valuable part of the animal for food. And thus, just as in the meal offering the Israelite was required to bring out of all his grain the best, and of his meal the finest, so in the peace offering he is required to bring the fat, and in the case of the sheep this fat tail, as the best and richest parts, to be burnt upon the altar to Jehovah. And the burning, as in the whole burnt sacrifice, was, so to speak, the visible Divine appropriation of that which was placed upon the altar, the best of the offering, as appointed to be "the food of God." If the symbolism, at first thought, perplex any, we have but to remember how frequently in Scripture "fat" and "fatness" are used as the symbol of that which is richest and best; as, e.g. , where the Psalmist says, "They shall be abundantly satisfied with the fatness of Thy house"; and Isaiah, "Come unto Me, and let your soul delight itself in fatness." Thus when, in the peace offering, of which the larger part was intended for food, it is ordered that the fat should be given to God in the fire of the altar, the same lesson is taught as in the meal offering, namely, God is ever to be served first and with the best that we have. "All the fat is the Lord’s." In the burnt offering, the burning ended the ceremonial: in the nature of the case, since all was to be burnt, the object of the sacrifice was attained when the burning was completed. But in the case of the peace offering, to the burning of the fat upon the altar now followed the culminating act of the ritual, in the eating of the sacrifice. In this, however, we must distinguish from the eating by the offerer and his household, the eating by the priests; of which only the first-named properly belonged to the ceremonial of the sacrifice. The assignment of certain parts of the sacrifice to he eaten by the priests has the same meaning as in the meal offering. These portions were regarded in the law as given, not by the offerer, but by God, to His servants the priests; that they might eat them, not as a ceremonial act, but as their appointed sustenance from His table whom they served. To this we shall return in a subsequent chapter, and therefore need not dwell upon it here. This eating of the sacrifice by the priests has thus not yet taken us beyond the conception of the meal offering, with a part of which they, in like manner, by God’s arrangement, were fed. Quite different, however, is the sacrificial eating by the offerer which follows. He had brought the appointed victim; it had been slain in his behalf; the blood had been sprinkled for atonement on the altar; the fat had been taken off and burned upon the altar; the thigh and breast had been given back by God to the officiating priest; and now, last of all, the offerer himself receives back from God, as it were, the remainder of the flesh of the victim, that he himself might eat it before Jehovah. The chapter before us gives no directions as to this sacrificial eating; these are given in Deuteronomy 12:6-7 ; Deuteronomy 12:17-18 , to which passage, in order to the full understanding of that which is most distinctive in the peace offering, we must refer. In the two verses last named, we have a regulation which covers, not only the peace offerings, but with them all other sacrificial eatings, thus: "Thou mayest not eat within thy gates the tithe of thy corn, or of thy wine, or of the oil, or the firstlings of thy herd, or of thy flock, nor any of thy vows which thou vowest, nor thy free will offerings, nor the heave offering of thy hand: but thou shalt eat them before the Lord thy God in the place which the Lord thy God shall choose, thou and thy son, and thy daughter, and thy man servant, and thy maid servant, and the Levite that is within thy gates; and thou shalt rejoice before the Lord thy God in all that thou puttest thy hand unto." In these directions are three particulars; the offerings were to be eaten, by the offerer, not at his own home, but before Jehovah at the central sanctuary; he was to include in this sacrificial feast all the members of his family, and any Levite that might be stopping with him; and he was to make the feast an occasion of holy joy before the Lord in the labour of his hands. What was now the special significance of all this? As this was the special characteristic of the peace offering, the answer to this question will point us to its true significance, both for Israel in the first place, and then for us as well, as a type of Him who was to come. It is not hard to perceive the significance of a feast as a symbol. It is a natural and suitable expression of friendship and fellowship. He who gives the feast thereby shows to the guests his friendship toward them, in inviting them to partake of the food of his house. And if, in any case, there has been an interruption or breach of friendship, such an invitation to a feast, and association in it of the formerly alienated parties, is a declaration on the part of him who gives the feast, as also of those who accept his invitation, that the breach is healed, and that where there was enmity, is now peace. So natural is this symbolism that, as above remarked, it has been a custom very widely spread among heathen peoples to observe sacrificial feasts, very like to this peace offering of the Hebrews, wherein a victim is first offered to some deity, and its flesh then eaten by the offerer and his friends. Of such sacrificial feasts we read in ancient Babylonia and Assyria, in Persia, and, in modern times, among the Arabs, Hindoos, and Chinese, and various native races of the American continent: always having the same symbolic intent and meaning-namely, an expression of desire after friendship and intercommunion with the deity thus worshipped. The existence of this custom in Old Testament days is recognised in Isaiah 65:11 (R.V), where God charges the idolatrous Israelites with preparing "a table for the god Fortune," and filling up "mingled wine unto (the goddess) Destiny"-certain Babylonian deities; and in the New Testament, as already remarked, the Apostle Paul refers to the same custom among the idolatrous Greeks of Corinth. And because this symbolic meaning of a feast is as suitable and natural as it is universal, we find that in the symbolism of Holy Scripture, eating and drinking, and especially the feast, has been appropriated by the Holy Spirit to express precisely the same ideas of reconciliation, friendship, and intercommunion between the giver of the feast and the guest, as in all the great heathen religions. We meet this thought, for instance, in Psalm 23:5 : "Thou preparest a table before me in the presence of my enemies"; Psalm 36:8 , where it is said of God’s people: "They shall be abundantly satisfied with the fatness of Thy house"; and again, in the grand prophecy in Isaiah 25:1-12 , of the final redemption of all the long-estranged nations, we read that when God shall destroy in Mount Zion "the veil that is spread over all nations, and swallow up death forever," then "the Lord of hosts shall make unto all peoples a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined." And in the New Testament, the symbolism is taken up again, and used repeatedly by our Lord, as, for example, in the parables of the Great Supper {Luk 14:15-24} and the Prodigal Son, {Luk 15:23} the Marriage of the King’s Son, {Mat 22:1-14} concerning the blessings of redemption; and also in that ordinance of the Holy Supper which He has appointed to be a continual reminder of our relation to Himself, and means for the communication of His grace, through our symbolic eating therein of the flesh of the slain Lamb of God. Thus, nothing in the Levitical symbolism is better certified to us than the meaning of the feast of the peace offering. Employing a symbol already familiar to the world for centuries, God ordained this eating of the peace offering in Israel, to be the symbolic expression of peace and fellowship with Himself. In Israel it was to be eaten "before the Lord," and, as well it might be, "with rejoicing." But, just at this point, the question has been raised: 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. Some have indeed denied that this is the conception of the peace offering, but most strangely. It is true that the offerer, in the first instance, had brought the victim; but it seems to be forgotten by such, that prior to the feasting he had already given the victim to God, to be offered in expiation for sin. From that time the victim was no longer, any part of it, his own property, but God’s. God having received the offering, now directs what use shall be made of it; a part shall be burned upon the altar; another part He gives to the priests, His servants; with the remaining part He now feasts the worshipper. And as if to make this clearer yet, while Esar-haddon, for example, gives his feast to the gods, not in their temples, but in his own palace, as himself the host and giver of the feast, the Israelite, on the contrary, -that he might not, like the heathen, complacently imagine himself to be feasting God, -is directed to eat the peace offering, not at his own house, but at God’s house. In this way God was set forth as the host, the One who gave the feast, to whose house the Israelite was invited, at whose table he was to eat. Profoundly suggestive and instructive is this contrast between the heathen custom in this offering, and the Levitical ordinance. For 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. We can now perceive the teaching of the peace offering for Israel. In Israel, as among all the nations, was the inborn craving after fellowship and friendship with God. The ritual of the peace offering taught him how it was to be obtained, and how communion might be realised. The first thing was for him to bring and present a divinely-appointed victim; and then, the laying of the hand upon his head with confession of sin; then, the slaying of the victim, the sprinkling of its blood, and the offering of its choicest parts to God in the altar fire. Till all this was done, till in symbol expiation had been thus made for the Israelite’s sin, there could be no feast which should speak of friendship and fellowship with God. But this being first done, God now, in token of His free forgiveness and restoration to favour, invites the Israelite to a joyful feast in His own house. What a beautiful symbol! Who can fail to appreciate its meaning when once pointed out? Let us imagine that through some fault of ours a dear friend has become estranged; we used to eat and drink at his house, but there has been none of that now for a long time. We are troubled, and perhaps seek out one who is our friend’s friend and also our friend, to whose kindly interest we entrust our case, to reconcile to us the one we have offended. He has gone to mediate; we anxiously await his return; but or ever he has come back again, comes an invitation from him who was estranged, just in the old loving way, asking that we will eat with him at his house. Any one of us would understand this; we should be sure at once that the mediator had healed the breach, that we were forgiven, and were welcome as of old to all that our friend’s friendship had to give. But God is the good Friend whom we have estranged; and the Lord Jesus, His beloved Son, and our own Friend as well, is the Mediator; and He has healed the breach; having made expiation for our sin in offering His own body as a sacrifice, He has ascended into heaven, there to appear in the presence of God for us; He has not yet returned. But meantime the message comes down from Him to all who are hungering after peace with God: "The feast is made; and ye all are invited; come! all things are now ready!" And this is the message of the Gospel. It is the peace offering translated into words. Can we hesitate to accept the invitation? Or, if we have sent in our acceptance, do we need to be told, as in Deuteronomy, that we are to eat "with rejoicing." And now we may well observe another circumstance of profound typical significance. When the Israelite came to God’s house to eat before Jehovah, he was fed there with the flesh of the slain victim. The flesh of that very victim whose blood had been given for him on the altar, now becomes his food to sustain the life thus redeemed. Whether the Israelite saw into the full meaning of this, we may easily doubt; but it leads us on now to consider, in the clearer light of the New Testament, the deepest significance of the peace offering and its ritual, as typical of our Lord and our relation to Him. That the victim of the peace offering, as of all the bloody offerings, was intended to typify Christ, and that the death of that victim, in the peace offering, as in all the bloody offerings, foreshadowed the death of Christ for our sins, -this needs no further proof. And so, again, as the burning of the whole burnt offering represented Christ as accepted for us in virtue of His perfect consecration to the Father, so the peace offering, in that the fat is burned, represents Christ as accepted for us, in that He gave to God in our behalf the very best He had to offer. For in that incomparable sacrifice we are to think not only of the completeness of Christ’s consecration for us, but also of the supreme excellence of that which He offered unto God for us. All that was best in Him, reason, affection, and will, as well as the members of His holy body, -nay, the Godhead as well as the Manhood, in the holy mystery of the Trinity and the Incarnation, He offered for us unto the Father. This, however, has taken us as yet but little beyond the meaning of the burnt offering. The closing act of the ritual, the sacrificial eating, however, reaches in its typical significance far beyond this or any of the bloody offerings. First, in that he who had laid his hand upon the victim, and for whom the blood had been sprinkled, is now invited by God to feast in His house, upon food given by himself, the food of the sacrifice, which is called in the ritual "the bread of God." the eating of the peace offering symbolically teaches us that if we have indeed presented the Lamb of God as our peace, not only has the Priest sprinkled for us the blood, so that our sin is pardoned, but, in token of friendship now restored, God invites the penitent believer to sit down at His own table, -in a word, to joyful fellowship with Himself! Which means, if our weak faith but take it in, that the Almighty and Most Holy God now invites us to fellowship in all the riches of His Godhead; places all that He has at the service of the believing sinner, redeemed by the blood of the slain Lamb. The prodigal has returned; the Father will now feast him with the best that He has. Fellowship with God through reconciliation by the blood of the slain Lamb, -this then is the first thing shadowed forth in this part of the ritual of the peace offering. It is a sufficiently wonderful thought, but there is truth yet more wonderful veiled under this symbolism. For when we ask, what then was the bread or food of God of which He invited him to partake who brought the peace offering, and learn that it was the flesh of the slain victim; here we meet a thought which goes far beyond atonement by the shedding of blood. The same victim whose blood was shed and sprinkled in atonement for sin is now given by God to be the redeemed Israelite’s food, by which his life shall be sustained! Surely we cannot mistake the meaning of this. For the victim of the altar and the food of the table are one and the same. Even so He who offered Himself for our sins on Calvary, is now given by God to be the food of the believer; who now thus lives by "eating the flesh" of the slain Lamb of God. Does this imagery, at first thought, seem strange and unnatural? So did it also seem strange to the Jews, when in reply to our Lord’s teaching they wonderingly asked, {Joh 6:52} "How can this man give us His flesh to eat?" And yet so Christ and when He had first declared Himself to the Jews as the Antitype of the manna, the true Bread sent down from heaven, He then went on to say, in words which far transcended the meaning of that type, {Joh 6:51} "The bread which I wilt give is My flesh, for the life of the world." How the light begins now to flash back from the Gospel to the Levitical law, and from this, again, back to the Gospel! In the one we read, "Ye shall eat the flesh of your peace offerings before the Lord with joy"; in the other, the word of the Lord Jesus concerning Himself: {Joh 6:33; Joh 6:55; Joh 6:57} "The bread of God is that which cometh down out of heaven, and giveth life unto the world My flesh is meat indeed, and My blood is drink indeed As the living Father sent Me, and I live because of the Father, so he that eateth Me, he also shall live because of Me." And now the Shekinah light of the ancient tent of meeting begins to illumine even the sacramental table, and as we listen to the words of Jesus, "Take, eat! this is My body which was broken for you," we are reminded of the feast of the peace offerings. The Israel of God is to be fed with the flesh of the sacrificed Lamb which became their peace. Let us hold fast then to this deepest thought of the peace offering, a truth too little understood even by many true believers. The very Christ who died for our sins, if we have by faith accepted His atonement and have been for His sake forgiven, is now given us by God for the sustenance of our purchased life. Let us make use of Him, daily feeding upon Him, that so we may live and grow unto the life eternal! But there is yet one thought more concerning this matter, which the peace offering, as far as was possible, shadowed forth. Although Christ becomes the bread of God for us only through His offering of Himself first for our sins, as our atonement, yet this is something quite distinct from atonement. Christ became our sacrifice once for all; the atonement is wholly a fact of the past. But Christ is now still, and will ever continue to be unto all His people, the bread or food of God, by eating whom they live. He was the propitiation, as the slain victim; but, in virtue of that, He is now become the flesh of the peace offering. Hence He must be this, not as dead, but as living, in the present resurrection life of His glorified humanity. Here evidently is a fact which could not be directly symbolised in the peace offering without a miracle ever repeated. For Israel ate of the victim, not as living, but as dead. It could not be otherwise. And yet there is a regulation of the ritual {Lev 7:15-18; Lev 19:6; Lev 19:7} which suggests this phase of truth as clearly as possible without a miracle. It was ordered that none of the flesh of the peace offering should be allowed to remain beyond the third day; if any then was left uneaten, it was to be burned with fire. The reason for this lies upon the surface. It was doubtless that there might be no possible beginning of decay; and thus it was secured that the flesh of the victim with which God fed the accepted Israelite should be the flesh of a victim that was not to see corruption. But does not this at once remind us how it was written of the Antitype, "Thou wilt not suffer Thy Holy One to see corruption"? while, moreover, the extreme limit of time allowed further reminds us how it was precisely on the third day that Christ rose from the dead in the incorruptible life of the resurrection, that so He might through all time continue to be the living bread of His people. And thus this special regulation points us not indistinctly toward the New Testament truth that Christ is now unto us the bread of God, not merely as the One who died, but as the One who, living again, was not allowed to see corruption. For so the Apostle argues, {Rom 5:11} that "being justified by faith," and so having "peace with God through our Lord Jesus Christ," our peace offering, having been thus "reconciled by His death, we shall now be saved by His life." And thus, as we appropriate Christ crucified as our atonement, so by a like faith we are to appropriate Christ risen as our life, to be for us as the flesh of the peace offering, our nourishment and strength by which we live. Leviticus 3:16 And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD'S. THE PROHIBITION OF FAT AND BLOOD Leviticus 3:16-17 ; Leviticus 7:22-27 ; Leviticus 17:10-16 And the priest shall burn them upon the altar: it is the food of the offering made by fire, for a sweet savour: all the fat is the Lord’s. It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood. And the Lord spake unto Moses, saving, Speak unto the children of Israel, saying, Ye shall eat no fat, of ox, or sheep, or goat. And the fat of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it. For whosoever eateth the fat of the beast, of which men offer an offering made by fire unto the Lord, even the soul that eateth it shall be cut off from his people. And ye shall eat no man net of blood, whether it be of fowl or of beast, in any of your dwellings. Whosoever it be that eateth any blood, that soul shall be cut off from his people And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood; I will set My face against that soul that eateth blood, and will cut him off from among his people. For the life of the flesh is in the blood: and I have given it to you upon the altar to make atonement for your souls: for it is the blood that maketh atonement by reason of the life. Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, which taketh in hunting any beast or fowl that may be eaten; he shall pour out the blood thereof, and cover it with dust. For as to the life of all flesh, the blood thereof is all one with the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. And every soul that eateth that which dieth of itself, or that which is torn of beasts, whether he be homeborn or a stranger, he shall, wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean. But if he wash them not, nor bathe his flesh, then "he shall bear his iniquity." The chapter concerning the peace offering ends ( Leviticus 3:16-17 ) with these words: "All the fat is the Lord’s. It shall be a perpetual statute for you throughout your generations, th

A sacrifice of peace-offering. Leviticus 3 The peace-offering J. A. Seiss, D. D. 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. ) The peace-offerings A. Willet, 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. ) The peace-offering Lady Beaujolois Dent. 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. ) The peace-offering A. Jukes. 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. ) Christ our Peace-offering S. Mather. 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. ) The peace-offering Dean Law. 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. ) The best for God A. Willet, D. D. 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. ) The peace-offerings J. Cumming, 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

3:1-5 The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock. 3:6-17 Here is a law that they should eat neither fat nor blood. As for the fat, it means the fat of the inwards, the suet. The blood was forbidden for the same reason; because it was God's part of every sacrifice. God would not permit the blood that made atonement to be used as a common thing, Heb 10:29; nor will he allow us, though we have the comfort of the atonement made, to claim for ourselves any share in the honour of making it. This taught the Jews to observe distinction between common and sacred things; it kept them separate from idolaters. It would impress them more deeply with the belief of some important mystery in the shedding of the blood and the burning the fat of their solemn sacrifices. Christ, as the Prince of peace, made peace with the blood of his cross. Through him the believer is reconciled to God; and having the peace of God in his heart, he is disposed to follow peace with all men. May the Lord multiply grace, mercy, and peace, to all who desire to bear the Christian character.