The Peace-Offerings
“WHEKBFOEE, BEING JUSTIFIED BY FAITH WE HAVE PEACE WITH GOD, THBOUGH OUR LORD JESUS CHRIST; BY WHOM ALSO WE HAVE ACCESS BY FAITH INTO THIS GRACE WHEREIN WE STAND.” Rom. V. 1, 2.
Ver. 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* is introduced to our notice without any formal statement of the connection between it and the preceding offerings. That there is a connection is taken for granted, And the Prophet Amos v. 22, refers to this understood order when he says, “Though ye offer me burnt-offering-s, and your meat-offerings, I will not accept them, neither will regard the peace-offerings of your fat beasts,” The connection is simply this: a justified soul, devoted to the Lord in all things, spontaneously engages in acts of praise and exercises of fellowship. The Lord takes for granted that such a soul, having free access to him now, will make abundant use of that
* In Hebrew the word is always plural, except in Amos v. 22. It is in every other place Q’^TSbiy, perhaps equivalent to “things pertaining to peace” — things that spoke of peace, vir., the divided pieces of the sacrifice, some parts burnt on the altar, some feasted upon by the priest, some by the offerer. Various sorts of blessing, included in the word peace, were thus set forth.
access. Often will this now redeemed sinner look up and sing,” 0 Lord, truly I am thy servant, I am thy servant, and the son of thy handmaid; thou hast loosed my bonds; I will offer to thee the sacrifice of thanksgivings and will call upon the name of the Lord. (Psalm cxvi. 16.)
The animal might be a female. In this offering the effects of atonement are represented more than the manner of it; and therefore there is no particular restriction to males.* Just as we afterwards find that part at the animal was to be feasted upon, and not all to be burned, as in the whole-burnt-offering; because here the object principally intended is to show Christ’s offering conveying blessing to the offerer. It is true, that in the peace-offering presented by the priest himself, and in that presented at the season of first-fruits, there is an injunction that it be a male that is offered; but the reason in these cases may be, that on occasions, which were more than ordinarily solemn, there was a special intention to exhibit something of the manner, as well as the effects, of Christ’s sacrifice. Himself, as well as what he accomplished, was to be shown.
It must be “withovt blemish /” for it represents “the holy child Jesus;” “altogether lovely;” “Who knew no sin” — the Head of a Church that is to be “without spot, or wrinkle, or any such thing.”
Yer. 2. “And be Bholl lay bis (i.and upon the bead of bis offering, and kill it at the door of the tabernacle of the congregation: and Aaron’s sons, the priests, shall sprinkle the blood upon the altar round about”
* So, a Kid might be taken as well as a Lamb for the Passover. (Ezod. xiii- 6.) Attention was directed to the um made of the blood; not to the kind of animal
The offerer’s hand, resting on the head of the anlnaf was equivalent to his pointing to Christ as the source of his blessings; q. d. “The chastisement of my peace is laid upon him; therefore I am come this day, laden with benefits, to give tha«iks while I enjoy the blessing.’’ (See above, chap. i. 5.) And let us again notice the words” kill it at the door of the tahernacleP We cannot cross the threshold of his Father’s house, and enter his many mansions, except by his peace-speaking blood. Being justified by faith, we have peace — ive have access into his grace.’’’’ (Rom. v. 1, 2.)
Vers 8. 4, “And he shall offer of the sacrifice of the peace-offering an offering made by fire unto the Lord; the fat that covereth the inwards, and all the fat that is upon the inwards, and the two kidneys, and the fat that is on them, which is by the flanks, and the caul a)Ove the liver, with the kidneys, it shall he take away.”
From a comparison of Exod. xxix. 13, it becomes plain that all the pieces here mentioned were to be removed from the animal, and burnt by themselves. “It shall he take’’’ is equivalent to” this — all this shall he take.’’^
They were not to burn the whole animal, but only these portions. These portions were like “the memorial” (chap ii. 2) in the case of the meat-offering. And the parts chosen for this end are the richest parts, the fat — the fat loithin, and the fat that might be said to be with’ out (ver. 9), in the case of the lamb.
Peculiar care is to be given to take out all tJie fat that was within, “the fat that covers the inwards,’’^ or intestines; next, “the kidneys,’’^ which are composed of the richest substance, richer than even fat;* then” Ac
* Hence Deut. xxii. 14, “tJie fat of the kidneys of wheat,” is used to express the highest degree of richntst in the wheat. Patrick quotes Ari*
totle de Animal, iii. 9, “e(^ovlrl it vtfpoi iiaXtirja tcSv o-TrXayvoiv !ri/*EXr;i’,”
.♦ fat in which the kidneys” are imbedded, and which is “on the loins” (flanks), i. e. the inner fat muscles of the loins which had the collops of fat (Job xv. 27); and “the caul i’^ITT.) above the liver and above the kidneys.” (See the margin and the original Hebrevj.) It is not easy to ascertain the meaning of “the caul,” some making it one of the lobes of the liver (Gesenius, from the Septuagint); others the midriff; and others the gall-bladder. It is every way likely that it was some fat part near the liver and kidneys.
Now, observe that all these portions of the animal are the richest; and also deeply seated, near the heart. In an offering of thanks and fellowship, nothing was more appropriate than to enjoin that the pieces presented should be those seated deep within. We approach a reconciled God, to hold fellowship with him as Adam did in Eden in the cool of the day; or rather as those before the throne do in their holy worship. We come to praise, to glorify, to enjoy our God. What, then, can we bring but the most inward feelings, all of the richest kind, and all from the depth of the soul. ‘Our reins (Heb. i“‘i”’^3, same as “kidneys”) mu.st yield their desires in all abundance, to the God that trieth the “heart and reins.” (Psalm vii. 9.) Our loins were before “filled with pain” (Isa. xxi. 3), because sin’s “loathsome disease” spread through them (Psalm xxxviii. 7); therefore now we consecrate their strength, using it all for him, “the effectual working of whose power” has set us free. Yea, whatever can be found anywhere in or about our heart and reins, we yield it all to Him who “poured out his soul unto death.” This is communion with God.
Such was the rich offering of his soul which Jesus made as our peace-offering, when “by the Eternal Spirit he offered himself to God.” Every deep affection, every emotion, all that love could feel, all that desire could yearn over, was presented by him to the Father in that hour when he became “our peace.” (Eph. ii. 14.)
And all -these feelings were at the moment tried and tested by the fire which blazed around them. The just wrath of God seemed to spurn and thrust down each heartfelt emotion; yet all remained unchanged and undiminished, and were poured into the mould of the Father’s heart by that very heat of wrath.
We, as reconciled, are to pour out these same feelings in all their fulness, but under the kindly influence of love. The heat of love, not the fire of wrath, is to melt. our souls and pour forth our feelings.
Ver. 5. “And Aaron’s sons shall burn it on the altar upon the burnt-sacrifice, which is upon the wood that is on the fire; it is an offering made by fire of a sweet savor unto the Lord.”
Here the Septuagint have “o.”? eiwdias Kvqkd,” the terms employed by Paul in Eph. v. 2. “6”on* sig da/iijysiuiSiagy
The parts thus prepared, the fat parts, are to be put on the altar; but not at random, anywhere on the altar. A particular mode is fixed upon. They are to be put “on the sacrifice that is upon the wood which feeds the flame’’’ of the altar. The daily sacrifice is referred to, which typified the atonement in all its fulness. Upon this, therefore, must the pieces of the peace-offerings be laid. Our daily acts of communion with God, our daily praise, our daily thanksgiving, must be founded afresh on the work of Jesus.” By him therefore let us offer the sacrifice of praise to God continually.’’^ (Heb. xiii 15.)
Ver. 6.” And if his ofifcring for a sacrifice of pence-oifering unto tlic Lord be of the flock, male or female, he shall ofifcr it without blemiiih.’*
The Father’s delight in his Son seems plainly exhibited in the ever-recurring direction — “without blemish” The eye of God rested with infinite complacency en the spotlessness of Jesus. “Behold I my servant whom I have chosen, mine elect (q. d. my chosen Lamb), in whom my soul delightelh.” It is an expression that teaches us by its frequent repetition, both the holy delight which the Father had in “the holy child Jesus,” and the delight he will have in his unblemished Church, It is a holy God that speaks; it is the author of the holy law. The lawgiver is he who prescribes the type of a fulfilled and satisfied law. “We recognize the God and father of our. Lord and Saviour “just, while he justifies.” It is truly pleasant, unspeakably precious, to see God’s thorough demand for spotlessness; for thus we are assured, that beyond all doubt, our reconciliation is solid. It is full reconciliation to a God who is fully satisfied.
Vers. 1, 8. “If he ofifcr a lamb for his offering, then shall he offer it before the Lord. And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron’s sons shall sprinkle the blood thereof round about upon the altar.”
The lamb is as fully acknowledged as the offering from the herd, the bullock or heifer. For it is not the thing itself, but what it represented, that has value in it. One of the ends answered by permitting a gradation in the value of the things sacrificed, was this; it turned attention to the antitype, instead of the type itself — to the Lamb of God, instead of the value of the mere animaU
Vers. 9, 10. “And he shall offer of the sacrifice of the peace-offering an offering made by fire unto the Lord i the fat thereof, and the whole rump, it shall he take off hard by the back-bone; and the fat that covereth the inwards, and all the fat that is upon the inwards, and the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away.”
The only difference here, from vers. 3, 4, is that here we have, in addition to the other pieces, already noticed, “the rump’’ or tail (•’^t’^ij). In Syrian sheep, this was a part of the animal which the shepherd reckoned very valuable; it is large,* and being composed of a substance between fat and marrow — not inferior in taste and quality to marrow. Still the richest portions are claimed for the altar. Every rich thought, every rich emotion, every intense feeling, was devoted by Christ for us, and is to be now sent back by us to him. And it is said,” the tail he shall remove close to the back-bone,’’^ q. d,, take it entire and complete — leave nothing behind.
Perhaps we are entitled to consider the Psalmist as referring to this offering in Psa. lxiii. 5, “ilfj, soul shall be satisfied as with marrow and fatness” — here is the reference to the pieces presented — q. d.. My soul shall be satisfied, as if I had received all that is intimated by the rich pieces of the peace-offering. And so, also, Milien Isaiah says (Iv. 2), “Eat ye that which is good, and let your soul delight itself in fatness” q. d., Come to the great peace-offering, and take the richest portions, even those selected for Grod! Enjoy the very love wherewith the Father loveth the Son!
Ver. 11. “And the priest shall burn it upon the altar; it is the food of the offering made by fire unto the Lord.”
Instead of saying, “It is a sweet savor,” we have here
* This is Eo well known that writers usually refer us to Aristotle de
Animal. 8, 28, where he says, “0«paj ixi to liX’iroi nnx’^i”
another expression, equally significant. “It is the foodj the sacrifice made by fire It is called “food,” or “bread,” because God is now regarded as a father, feasting his prodigal children who have returned home, or as a friend entertaining guests. Hence Ezekiel xliv. 7, “Ye offer my breads the fat and the blood;” and hence the altar is called “/Ae table of the Lord.” (Mai. i. 7; also Levit xxi. 22.) This represents God as one at table with his people; they feast together. He is no more their foe. If it was the chief aggravation of Judas’ sin, “He that eateth bread with me hath lifted up his heel against me;” then it is impossible for God to be otherwise than an eternal friend, “an Everlasting Father,” to those he invites home. In this view we see the keenness of the reproach in Mai. i. 7, 12, and in Ezek. xliv. 7. They treated the privilege of children and friends with contempt; God, in his most kindly aspect, was despised and scorned.
Vers. 12, IS. “And if his offering be a goat, then he shall oflFer it before the Lord. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about And he shall offer thereof his offering, even an offering made by fire unto the Lord.”
The goat stands here i n the same relation to the peace-offering from the herd, ns did the turtle-dove and pigeon to the bullock of the whole burnt-sacrifice. The poorer sort might bring the goat; when he could not bring the blood of buUg, ho brought the blood of goats. And thus, still, they were prevented from attaching importance to the mere type.
The goat represents Jesus, as one taken out of the flook for the salvation of the rest. Let us suppose we saw “a flock of goats appearing from Mount Gilead” (Song vi. 5). The lion from Bashan rushes upon this flock; one is seized, and is soon within the jaws of the lion! This prey is enough; the lion is satisfied, and retires; the flock is saved by the death of one This incidental substitution does not indeed show forth the manner of our Substitute’s suffering; but it is an illustration of the fact, that one dying saved the whole flock. The goat is one of a class that go in flocks in Palestine, and so are fitted to represent Christ and his people. And, perhaps, the fact of an animal like the goat being selected to be among the types of Christ, was intended to prevent the error of those who would place the value of Christ’s undertaking in his character alone. They say, “Behold his meekness — he is the Lamb of Grod!” Well, all that is true; it is implied in his being “without blemish.” But that cannot be the true point to which our eye is intended to be directed by the types; for what, then, becomes of the goat? They may tell us of the meekness of the lamb, and patience of the bullock, and tenderness of the turtle-dove; but the goat, what is to be said of it? Surely it is not without a special providence that the goat is inserted, where, if the order of chap. i. had been followed, we would have a turtle-dove? The reason is, to let us see that the main thing to be noticed in these types is the atonement which they represented. Observe the stroke that falls on the victim, the fire that consumes the victim, the blood that must flow from the victim, whether it be a bullock, a lamb, a turtle-dove or a goat. The Socinian view of Christ’s death is thus contradicted by these various types; and our eye is intently fixed on the atoning character of the animal, more than on anything in its nature.
While other types do exhibit the character and nature of the Saviour, it was fitting that one type, such as this of the goat, should thus guard us against the idea that that in itself was atonement.
Vers. 14, 15, 16.” The fat that covereth the inwards, and all the fat that is upon the inwards, and the two kidneys, and the Cit that is upon them, which is by the flanks, and the caul above the liver, with the ’ kidneys, it shall be taken away. And the priest shall burn them
upon the altar: it is the food of the offering made by fire, for a sweet savor.”
This offered goat is as fully accepted as a peace-offering, as was the lamb or bullock; for the atoning aspect of the type is just as complete ‘in this case as in any other. “It is food — an offering made by fire” — as ver. 11.
Ver. 17. “All the fat is the Lord’s. It shall be a perpetual statute for your generations, throughout all your dwellings, that ye eat neither fat nor blood.”
Some think “the faV is the fat of beasts used in sacrifice, chap. vii. 25. But, perhaps, it was the fat of all beasts used “in their dwellings” Those parts mentioned as sacrificial must always be set aside. But the fat of other parts of the tmimal (the fat that was part of the flesh) was used, and reckoned a luxury; see Neh. viii. 10, “Eat the fat.” This is the most probable explanation. There may be a reproof intended in Ezek. xxxiv. 3, “Ye eat the fat,” as if they even took the forbidden portions. “Blood” because the life — the sign of atonement — must not be eaten. It is the solemn type of the poured-out Boul.
Thus in the dwellings of Israel there was something to keep them in daily remembrance of the Great Sacrifice. Their deep and awful reverence must be felt at home as well as in the sanctuary. Their homes are made a sanctuary thereby, as they set apart the fat and the blood at their tables! And thus they lived as redeemed men, realizing their dependence on the blood of Jesus, and delighting to cast the crown at his feet in every new remembrance of his work.
Few ordinances were more blessed than these Peace-offerings. Yet, like the Lord’s Supper with us, often were they turned to sin. The lascivious woman in Prov. vii. 14, com forth saying, “I have peace-offerings with me; this day have I paid my vows.” She had actually gone up among the devoutest class of worshippers to present a thank-offering, and had stood at the altar as one at peace with Grod. Having now received from the priest those pieces of the sacrifice that were to be feasted upon, lo! she hurries to her dwelling and prepares a banquet of lewdness. She quiets her conscience by constraining herself to spend some of her time and some of her substance in his sanctuary. She deceives her fellow-creatures, too, and maintains a character for religion; and then she rushes back to sin without remorse. Is there nothing of this in our land? What means Christmasmirth, after pretended observance of Christ’s being born? What means the sudden worldliness of so many on the day following their approach to the Lord’s Table? What means the worldly talk and levity of a Sabbath afternoon, or evening, after worship is done?
Contrast with this the true worshipper, as he appears in Psalm lxvi. He has received mercies, and is truly thankful. He comes up to the sanctuary with his offerings, singing —
6d THE PEACE-OFFERINGS.
“I will go into thy house with burnt-offerings: I will pay thee my vows, which my lips have uttered, and my mouth has spoken, when I was in trouble.” (Vers. 13, 14.)
In the “burnt-offerings,” we see his approach to the altar with the common and general sacrifice; and next, in his paying-vows,^^ we see he has brought his peace’ offerings with him. Again, therefore, he says at the altar —
“I will offer to thee burnt-sacrifices of fatlings.” (Ver. 15.)
This is the general offering, brought frorn the best of his flock and herd. Then follow the peace-offerings.
“With the incense (n*)::??, fuming smoke) of rams; I will offer bullocks with goats. Selah.”
Having brought his offerings, he is in no haste to depart, notwithstanding; for his heart is full. Ere, therefore, he leaves the sanctuary, he utters the language of a soul at peace with God —
“Come and hear, all ye that fear God, and I will declare what he hath done for my soul. I cried unto him with my mouth, and he was extolled with my tongue. If I regard iniquity in my heart, the Lord will not hear me; but verily God hath heard me; he hath attended to the voice of my prayer. Blessed be God, which hath not turned away my prayer, nor his mercy from me I”
This, truly, is one whom” the very God of peace’’’ has sanctified, and whoso whole spirit, and body, and soul, he will preserve blameless unto the coming of the Lord Jesus Christ. (I Thess. v. 23.)