I now pass on to observe:
2. THE DIFFERENT GRADES OR VARIETIES WHICH ARE OBSERVED IN THIS
These shew 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.
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.
[i] To speak first of the varieties touching the value of the
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. But it is to be
noticed here, that although in the Peace-offering we have nearly
the same number of grades as in the Burnt-offering, in the
details of these various grades we do not find nearly so much
difference as is the case in the Burnt-offering. There is,
indeed, the variety of "bullock," "lamb," and "goat," shewing
that the offering is apprehended under these various characters;
but nearly all the rest seen respecting this portion of the
offering, as to the mode of the oblation and the part taken by
the offerer, is much the same. It will be remembered that, in the
different grades of the Burnt-offering, a great variety was
observed in the mode of oblation. In some the parts of the victim
were seen to be discriminated; in others this was not so: in
regard Christ's offering rather as a matter of service we look on
the atonement as something done by Christ in God's service;
rather than as something which, from first to last, was for God's
glory. Of course these two views are most intimately connected;
but I note here, that though connected, they are distinct: and
the difference, if it be seen in nothing else, is immediately
seen in the results of either.
It will be found in the type, and our experience confirms this,
that the apprehension of Christ as bringing an offering for God's
glory will lead us at once to far deeper and more extended views
of its consequences, than the view of Christ as offering Himself
in Gods service. Accordingly, when the offering is apprehended as
offered "for praise," then many details and consequences
connected with it are seen also, which are entirely omitted or
lost sight of when the offering is seen as offered "for a vow"
(compare verse 12-15, which describes the offering "for praise,"
with verses 16-18, which describe the offering "for a vow").
Having thus briefly marked varieties in the Peace-offering, in
that part which was offered to God, as shewing the different
apprehensions which may be entertained by saints of this aspect
of Christ's offering, we now proceed to consider.
(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."
"If he offer it for a thanksgiving (or for praise), then he shall
offer with the sacrifice of thanksgiving unleavened cakes mingled
with oil, and unleavened wafers anointed with oil, and cakes
mingled with oil, of fine flour, fried. Besides the cakes, he
shall offer for his offering leavened bread with the sacrifice of
thanksgiving of his peace-offerings. And of it he shall offer one
out of the whole oblation for an heave-offering unto the Lord,
and it shall be the priest's that sprinkleth the blood of the
peace-offerings. And the flesh of the sacrifice of his
peace-offerings for thanksgiving shall be eaten the same day that
it is offered; he shall not leave any of it until the morning.
But if the sacrifice of his offering be a vow, or a voluntary
offering, it shall be eaten the same day that he offereth his
sacrifice: and on the morrow also the remainder of it shall be
eaten: but the remainder of the flesh of the sacrifice on the
third day shall be burnt with fire" (chap.7:12-17).
Such is the law: let us now note these particulars. When offered
"or praise," [i.] a Meat-offering is offered with the
Peace-offering, of which the offerer, as well as the priests,
partake; [ii.] leavened cakes also are seen to be offered with
the sacrifice, which, though presented "with the Peace-offering,"
are, of course, not burnt; and [iii.] further one cake out of the
whole oblation, that is, one of each sort, both leavened and
unleavened, - is, after being waved as a Heave-offering to the
Lord, given to the priest, who sprinkles the blood of the
Peace-offering; [iv.] the last thing noted is, that the flesh of
the offering is to be eaten the same day, or until the morning.
Three of these four particulars are entirely overlooked when the
sacrifice of Peace-offerings is "for a vow;" and though the
fourth is noticed, it is seen rather differently; the flesh in
"the vow-offering" is eaten for two days, or until the third
day. As several of the emblems used here have already been
considered, though not in the combination which we find in the
Peace-offering, a few words may be sufficient to point out their
purport and significance here.
(i.) 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, as we have already seen, 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 shews us the fulfilment of the
law, simply with reference to God, to satisfy Him. But that same
fulfilment of the taw 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."
(ii.) But further, in the offering "for praise" leavened cake's
also are seen to be offered with the sacrifice (verse 13). This
emblem, too, has already occupied our attention in "the leavened
cakes" of the day of Pentecost. 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. The leavened
cakes could not be burnt to God, but they come before Him "with"
(chap.7:13, and 23:18) the sweet-savour offerings. And though not
fit to stand the trial of fire, or to satisfy God as the meat of
His altar, they are yet presented for His gracious acceptance,
and are fed upon by the Priest and Offerer.
(iii.) And this leads us to the next particular, namely, that one
cake out of all the oblation (that is, one of each sort, both
leavened and unleavened,) is given to the priest who sprinkles
the blood (verse 14) while the remainder, both of the leavened
and unleavened, 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. As Offerer, too, He presents this offering with
His own: as Offerer, too, He feeds upon it. And we also, as
offerers in Him, though not able to hold fellowship with God on
the Church's offerings, (no part of leavened cake was burnt to
God,) may yet find satisfaction in such offerings, even as Paul
found satisfaction in the love of saints (2 Tim.1:16; Philemon 7,
20). Sweet, however, as such offerings may be to us, and much as
they may "refresh our bowels in the Lord," they cannot by
themselves be accepted of God, or be the ground of our communion
with Him. The only meat we can thus share with Him is the
unblemished and perfect meat of the altar. But these particulars
and distinctions are not apprehended, unless the Peace-offering
is seen as offered "for praise."
(iv.) 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"
(verse 15) 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" (verse 16,17).
Now the "morning" and the "third day" are sufficiently common
types, and are both constantly used, I believe, to denote the
(For "the morning" see Exodus 12:8,10; Psalm 49:14; Rom.13:12.
For "the third day," Hosea 6:2; Luke 13:32; 1 Cor.15: 4, etc. The
"eighth day" also is the resurrection, but the resurrection
looked at in a different aspect, either to the view given in "the
morning" or "the third day").
Thus far I conceive the sense of the emblems unquestionable: 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 higher and happier view.
Such the law of the Peace-offering, and such some of its chief
In our progress we have little more than traced the outline, but
how much does it contain. Even what we see and know of it reveals
both depths and lengths of grace in the Redeemer; when we think
of what our peace cost Him, and that He poured out His life to
bring us to communion. Blessed be His name for the measure and
manner of His love. May He reveal it to us by the Holy Ghost.
Well might the Psalmist say, - "Praise waiteth for thee, O God,
in Zion: and unto thee shall the vow be performed. Blessed is the
man whom thou choosest, and causest to approach unto thee, that
he may dwell in thy courts: we shall be satisfied with the
goodness of thy house, ever of thy holy temple" (Ps.65:1,4).
"They shall be abundantly satisfied with the fatness of thy
house. Thou shalt make them drink of the river of thy pleasure
The Lord grant us, not merely to know about these things, but to
KNOW HIM BETTER of whom they speak.
Maybe a little complicated are some of the thoughts of Juke on
the Peace-offering. Maybe we need to read them a few times, with
meditation to get the full impact of what he brings out in the
Peace-offering. But the MAIN thought is CLEAR....ALL partake in
the Peace-offering. The Father in heaven wants to SHARE what is
all His with ALL His children, for all eternity. Again I say,
please read and study my article "A Christian's Destiny" and find
out the glorious truth of what the Father wants YOU to have
through His Son Christ Jesus, for evermore - Keith Hunt