Levítico 3

Levítico 3

Meyer - A sacrifice of Peace-offering - In the burnt-offering the priest burnt all; but in the peace-offering a part only was burnt, “the fat, kidneys, and caul.” The inner parts were consumed as God’s portion, whilst Aaron and his sons fed on the breast and the shoulder. In that feast God and the priests participated; and it is an emblem of our participation in the joy of God, over the person and work of Jesus. Think of this blessed feast with God. We who were once far off in the wicked and hostile imaginings, are now made nigh; we sit at God’s table as his children, and hear Him say, Let us make merry and be glad; this my son was dead, and is alive again. We have Peace with God. — We are justified by faith in Jesus. In Him we stand before God, accepted and beloved. The curse is exchanged for blessing; distance for presence; the husks of the swine for the fatted calf. The past is for ever under the blood; above us is the clear heaven of God’s love. We have the Peace of God. — The very peace that fills our Father’s heart, undisturbed by the storms of care and strife which sweeps this lower world, is ours also. We sit in heavenly places; his peace, like a sentry, keeps our hearts and minds against molestation; the peace of God rules in us, bringing every thought into subjection to itself. We have perfect peace because our mind is stayed on Him. We have the God of Peace. — According to the Apostle’s fervent hope and prayer, He is with us. Not the gift, but the Giver; not I, but He; not the river only, but the source. We may well open our doors to admit such a guest, in having whom we receive the Author and Giver of concord, unity, and unbroken rest. Dr William Barrick - Principles Involved in the Old Testament Sacrificial System (Reference) 1. Old Testament sacrifices were to be offered by believers only. Those believers were indoctrinated and obedient (i.e., they exhibited right teaching and right behavior). ◆ Israelite believers: Leviticus 1:2-3-note; Lev 2:1-note ◆ Foreign believers: Leviticus 17:8-note; Lev 22:18, 25-note; Numbers 15:14-16; Isaiah 56:6-8 2. Old Testament sacrifices were to be the outward demonstration of a vital faith. Without faith the sacrifices were worthless (cf. Hebrews 11:4-note). ◆ 1 Samuel 15:22-23 ◆ Psalm 51:15-19-note ◆ Isaiah 1:11-15-note ◆ Micah 6:6-8-note 3. Old Testament sacrifices did not save from sin nor forgive sins. The Levitical sacrifices included no provision for the sinful nature of mankind. The animal sacrifices were insufficient to atone for the sins of human beings—only a human life could atone for a human life. ◆ Compare Leviticus 1:3-note with Psalm 49:5-9-note. ◆ Galatians 3:10-14 ◆ Hebrews 10:1-18-note ◆ 1 Peter 1:18-19-note 4. Old Testament sacrifices did not take care of every sin—especially willful, defiant sin. Many sins required capital punishment—no sacrifice would avail for such sin. (Note: That no sacrifice was available for capital offenses does not mean that God did not or could not forgive capital offenses. The legal consequences required death. Such consequences should not be confused with one’s ultimate spiritual relationship to God.) ◆ Leviticus 24:10-23-note ◆ Numbers 15:30 5. Old Testament sacrifices had fellowship with God as their chief object. They outwardly symbolized forgiveness for sins, which resulted in continued communion with the covenant-keeping God of Israel. ◆ Exodus 29:42-43; 30:36 6. Old Testament sacrifices declared, emphasized, and magnified sin and its consequences. ◆ Romans 3:19-20-note; Ro 5:20a-note; Ro 7:5-11-note ◆ Galatians 3:21-22 7. Old Testament sacrifices declared, emphasized, and magnified God’s holiness, righteousness, love, grace, mercy, and sovereignty. ◆ Psalm 119:62-note ◆ Nehemiah 9:13 ◆ Matthew 23:23 ◆ Romans 7:12-note 8. Old Testament sacrifices demonstrated that there was no totally independent access to God for the Old Testament believer under the Mosaic legislation. ◆ Hebrews 9:8-10-note 9. Old Testament sacrifices demonstrated that God’s desire with regard to the giving of His people did not go beyond their normal ability. The sacrificial objects (cattle, sheep, goats, doves; flour, oil, wine, and frankincense) were all immediately available to the individual Israelite. God did not require that His people bring something exotic or beyond their normal means. He did not require them to extend themselves to the point of either economical discomfort or disaster. ◆ 1 Corinthians 16:2 ◆ 2 Corinthians 8:1-24 through 2Cor 9:1-27 10. Old Testament sacrifices emphasized the ministry of the priesthood. ◆ Leviticus 1:9-note; Lev 2:8-note; Lev 4:20-note; Lev 6:6-note ◆ Hebrews 5:1-note-Through Heb 10:1-25-note ◆ 1 Peter 2:5-note 11. Old Testament sacrifices involved the recognition of God’s covenant with His people. ◆ Leviticus 2:13-note ◆ Psalm 50:5, 16-note 12. Old Testament sacrifices were commanded by God for the maintenance of the priesthood. The covenant community provides for those who minister. ◆ Leviticus 7:34-35-note ◆ Nehemiah 13:5 ◆ Malachi 3:8-10-note William MacDonald Notes on Leviticus 3 - The peace offering “celebrated peace with God established upon the efficacy of the atoning blood.” It was a feast of joy, love, and fellowship. The Offering Itself: There were three grades of this offering also: an animal from the herd (oxen or cattle), male or female (Lev 3:1-5); a lamb from the flock, male or female (Lev 3:6-11); a goal from the flock, wale or female (Lev 3:12-17). Duties Of The Offerer: He presented the animal to the Lord at the gate of the court (Lev 3:1, 6, 12); he laid his hand on the head of the victim (Lev 3:2, 8, 13): he killed it at the gate of the court (Lev 3:2, 8, 13); he removed certain portions of the animal—the fat, the kidneys, the fat tail, and the caul—to be burned upon the altar (Lev 3:3, 4, 9, 10, 14, 15). Duties Of The Priests: They sprinkled the blood around the altar (Lev 3:2, 8, 11): they burned the Lord’s portion (the fat, etc) on top of the burnt offering (Lev 3:5). Distribution Of The Offering: The Lord’s portion, called “the food of the offering made by fire” (Lev 3:11), was the fat, the kidneys, the caul, and the fat tail; in Leviticus 7:32, 33 we learn that the officiating priest received the right shoulder after it had been first presented as a heave offering; the other priests received the animal’s breast (Lev 7:31). This was first presented as a wave offering before the Lord: the offerer received all the rest (Lev 7:15-21). This is the only offering in which the offerer received a portion. He probably made a feast for his family and friends as a kind of fellowship meal. “Thus the offering promoted peace between fellow Israelites within the covenant.” The person bringing this offering was expressing his joyful gratitude for the peace he enjoyed in fellowship with Jehovah. A person might also present the peace offering in connection with some vow he was making to the Lord, or in thanksgiving for some special favor. As to its typical (symbolic) meaning, “The finished work of Christ in relation to the believer is seen in the peace offering. The Lord Jesus is our peace (Eph. 2:14), having made peace through the blood of His cross (Col. 1:20). He preached this peace to those who were afar off and to those who were near (Eph. 2:17), thus breaking down the middle wall or partition between Jew and Gentile. In Christ, God and the sinner meet in peace; the enmity that was ours is gone. God is propitiated, the sinner is reconciled, and both alike are satisfied with Christ and with what He has done.” At the end of Lev 3, the people of Israel were forbid- den to eat fat or blood, since both belonged to the Lord (Lev 3:16, 17). These first three offerings (burnt, meal, and peace) had a place in the public worship of the nation, but they could also be brought to the Lord by an individual at any time on a voluntary basis. The next two offerings were commanded to be brought when someone had sinned. Thus we have the twin concepts of voluntary worship and compulsory atonement set forth in the offerings. Leviticus 3:2 'He shall lay his hand on the head of his offering and slay it at the doorway of the tent of meeting, and Aaron's sons the priests shall sprinkle the blood around on the altar. lay: Lev 1:4,5 8:22 16:21,22 Ex 29:10 Isa 53:6 2Co 5:21 1Jn 1:9,10 slay: Lev 1:11 Zec 12:10 Ac 2:36-38 3:15,26 4:10-12,26-28) Lay his hand - Lev 1:4; 3:2, 8, 13; 4:4, 24, 29, 33; Job 9:33; Mk 7:32 - See Leviticus 4:29 Commentary for more detailed notes including discussion by C H Spurgeon. Click here for another discussion by Spurgeon. The ISBE writes that "Sprinkling (blood, water, oil) formed an important - if not the essential - part of the act of sacrifice." (Ref) Sprinkle (02236)(zaraq) means to sprinkle, to toss, to throw, to scatter in abundance, to be sprinkled and most of the OT uses (see below) refer to the priest's actions in carrying out the rituals of the sacrifices and offerings. The first use by Moses describes "throwing" the soot from a furnace into the air in the presence of Pharaoh (Ex 9:8, 10). When Job's friends saw him coming at a distance and could scarcely even recognize him, they threw (sprinkled) dust over their heads toward heaven to demonstrate their grief (too bad they did not maintain this attitude!) (Job 2:12). In the ratification of the Old Covenant, Moses took half the blood and sprinkled it on the altar (Ex 24:6-8) signifying the solemn binding nature of the covenant God was making with Israel. In Ex 29 which describes the consecration (Ex 29:1) of Aaron and his sons as priests to Jehovah, Moses was to take some of the blood of the ram and sprinkle it around on the altar (twice - Ex 29:16, 20; cp Lev 8:24). The priests were to sprinkle blood on the altar in the burnt offering (Lev 1:5,11, Lev 9:12, 2Ki 16:15), the peace offering (Lev 3:2, 8, 13, Lev 9:18, 17:5-6, 2Ki 16:13), the guilt (trespass) offering (Lev 7:2). Godly King Josiah destroyed the false gods and scattered their powder over the graves of those who had worshiped them (2Chr. 34:4). In 2Chr 29 King Hezekiah led the nation to sacrifice ("seven bulls, seven rams, seven lambs, and seven male goats" - Lev 4:3-14 called for only one of each animal, but Hezekiah choose seven - surely reflecting his desire for complete forgiveness) a sin offering "for the kingdom, the sanctuary and Judah" and they sprinkled the blood on the altar (2Chr 29:21-22). This must have been a dramatic scene! In 2Chr 30 we see a description of sprinkling the blood of Passover lambs (2Chr 30:15-16, cp 2Chr 35:11) In Ezekiel 10:2 zaraq is used to depict the coming destruction of Jerusalem by Babylon (Ezek 10:2-note = "coals of fire" scattered over the city). In addition to the use of zaraq in the context of judgment, it is also used in the context of salvation. In a prophetic promise of the New Covenant (Ezek 36:26-27-note, cp "New Covenant" in Jer 31:31-34) which would be given by Jehovah to Israel, He says "I will sprinkle clean water on you and you will be clean." (Ezek 36:25-note) This promise, while given to the Israelite exiles in Babylon, was inaugurated (with allusion to blood, albeit not "sprinkled") by Jesus at the Passover meal (Last Supper) with His Jewish disciples at His first coming and will be completely fulfilled by Jesus at His Second Coming when "THE DELIVERER (Jesus, King of kings, Lord of lords, Rev 19:16) WILL COME FROM ZION (and) HE WILL REMOVE UNGODLINESS FROM JACOB," declaring that "THIS IS MY COVENANT WITH THEM, WHEN I TAKE AWAY THEIR SINS." (Ro 11:26-27-note) TWOT - Sprinkling was an integral aspect of the purification rite. Blood was sprinkled to indicate or confirm sanctification (Ex 29:20; Lev 1:5), as well as for hygienic purposes which had a definite religious meaning (Lev 17:6). Zaraq....speaks of judgment: Moses threw dust in the air to bring the plague of boils upon Egypt (Ex 9:8, cp Ezek 10:2). Zaraq is translated scatter(2), scattered(1), sprinkle(13), sprinkled(15), sprinkles(1), threw(2), throw(1). The Lxx translates zaraq in all the uses in Leviticus with the verb proscheo which means to pour on. The verb passo meaning to sprinkle with is used in other passages (Ex 9:8, 10) Zaraq - 33v - Ex 9:8, 10; 24:6, 8; 29:16, 20; Lev 1:5, 11; 3:2, 8, 13; 7:2, 14; 8:19, 24; 9:12, 18; 17:6; Num 18:17; 19:13, 20; 2 Kgs 16:13, 15; 2Chr 29:22; 30:16; 34:4; 35:11; Job 2:12; Isa 28:25; Ezek 10:2; 36:25; 43:18; Hos 7:9 See Sprinkle; Sprinkling - International Standard Bible Encyclopedia The one desiring to give a peace offering brought his animal to the entrance of the tabernacle or tent meeting = Lev 3:1-2 (cattle), Lev 3:7-8 (sheep), Lev 3:12-13 (goats). The entrance is depicted below on the left side ("The One Way"). Meeting (04150)(moed from the verb ya'ad meaning to appoint or fix) can refer to either a time or place of meeting. Here in the phrase "tent of meeting" the word for "meeting" is moed. The Septuagint (Lxx) translates moed with the noun marturion which means testimony, i.e., an objective act, circumstance, or statement that serves as a means of proof of something. Marturion is used twice in the NT in the phrase "tabernacle of testimony." (Acts 7:44, Rev 15:5-note) The tent of meeting was a precursor to the Tabernacle. Only the high priest on the Day of Atonement could enter the holy place in God’s presence and even he could do so only under the terms God revealed to Moses. Tent of meeting - "There are two “Tents of Meeting”: the one that stood outside the camp (see, e.g., Ex 33:7) and the one that stood in the midst of the camp (Ex 40:2; Nu 2:2ff) and served as the LORD’s residence until the construction of the Temple in the days of Solomon (Ex 27:21; 29:4; 1Kgs 8:4; 2Chr 5:5, etc.; cf. 2Sa 7:6). Ex 40:35 uses both “tabernacle” and “tent of meeting” to refer to the same tent: “Moses could not enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle.” It is clear that “tent of meeting” in Lev 1:1 refers to the “tabernacle.” The latter term refers to the tent as a “residence,” while the former refers to it as a divinely appointed place of “meeting” between God and man. This corresponds to the change in terms in Ex 40:35, where “tent of meeting” is used when referring to Moses’ inability to enter the tent, but “tabernacle” when referring to the LORD taking up residence there in the form of the glory cloud. The quotation introduced here extends from Lev 1:2 through Lev 3:17, and encompasses the burnt, grain, and peace offering regulations." (Leviticus 1 - NET Bible Notes) What was the tent of meeting? - The phrase tent of meeting is used in the Old Testament, specifically in Exodus, Leviticus and Numbers, as the name of a place where God would meet with His people, Israel. Usually, the “tent of meeting” was used as another name for the Tabernacle of Moses. However, before the tabernacle was constructed, God met with Moses in a temporary tent of meeting: “Now Moses used to take a tent and pitch it outside the camp some distance away, calling it the ‘tent of meeting.’ Anyone inquiring of the Lord would go to the tent of meeting outside the camp. . . . As Moses went into the tent, the pillar of cloud would come down and stay at the entrance, while the Lord spoke with Moses” (Exodus 33:7, 9). The fact that Moses set up the tent of meeting outside of the camp underscored that the people had broken fellowship with God at Sinai when they had made the golden calf (see Exodus 33:3). After the tabernacle was built, Moses no longer needed his temporary tent, and the term tent of meeting began to be applied to the tabernacle. (Read Entire Well Done Article) Tony Garland has this note on tabernacle of testimony in Rev 15:5 - Tabernacle (Ed: He is referring to the NT use of the term Tabernacle) is skēnēs (see related word skenos), which denotes God’s dwelling place. Of the testimony is tou martyriou , which can also be translated of the witness (Nu 18:2). The term testimony or witness referred primarily to the tablets of the Ten Commandments which stood as a witness of the Mosaic Covenant and the entire body of Mosaic Law which Israel came under at Mount Sinai. “And you shall put into the ark the Testimony which I will give you” (Ex 25:16). This testimony set forth God’s law, especially as embodied by the Ten Commandments, and now stands as a witness against the immoral actions of the nations in their rejection of God. The “tabernacle of the Testimony” (Ex. 38:21) was the meeting place, also called “the tabernacle of meeting” (Ex 30:26), where God would meet with the children of Israel. It contained “the ark of the Testimony” (Ex 30:26; 21:7) from which it derived the name tabernacle of the Testimony. The Levites were entrusted with the service of the tabernacle of the Testimony, to transport and attend to it (Nu 1:50). God’s presence dwelt between the cherubim over the mercy seat of the ark within the tabernacle. The earthly tabernacle was patterned after the temple of the tabernacle of the testimony in heaven. See Interesting Chart Comparing the Earthly Patterned After the Heavenly. See The Abiding Presence of God. See Tabernacle in the Wilderness. When the heavenly temple was last opened, the ark of His covenant (the “testimony”) was seen together with manifestations of judgment (Rev. 11:19-note). The same idea is present here. Whatever is about to come forth from the temple is a manifestation of God’s judgment for those who fall short of the testimony (witness) of the law and who have not sought Christ for refuge from God’s wrath. The righteous requirement of the law judges those who are guilty and under judgment of God’s wrath (Ro 2:12-note; Ro 3:19-20-note). For “the law brings about wrath” (Ro 4:15-note). Believers will not be subject to the written requirements which were taken away in Christ (Ro 7:6-note; Col. 2:14-note). (Reference) Martin Manser on Tent of Meeting - A tent pitched by Moses outside the Israelite camp in the wilderness. There Moses met with God and others would enquire of the Lord. God’s presence was shown there by a pillar of cloud. It seems to predate the construction and setting up of the tabernacle, after which, the term became synonymous with the tabernacle. Moses pitched the Tent of Meeting outside the Israelite camp - Ex 33:7 The tent was outside the camp because of the Lord’s estrangement from his people (Ex 33:3) following their making the golden calf. It was possibly a temporary structure used until the tabernacle was completed. The Tent of Meeting was where the faithful met with God - Moses See also Ex 33:9,11 Those who wished to enquire of the Lord Ex 33:7 - Joshua Ex 33:11. The pillar of cloud at the Tent of Meeting - It indicated God’s presence Ex 33:9. Those who saw the cloud worshipped the Lord Ex 33:10. The Tent of Meeting and the tabernacle = This Tent of Meeting may be distinct from the tabernacle Ex 25:8-9. The tabernacle was constructed (in accordance with detailed instructions) after the Tent of Meeting See also Ex 35:10-11; Ex 39:32-43. The tabernacle was set up after the Tent of Meeting Ex 40:1-2,33. The Tent of Meeting as a synonym for the tabernacle - Ex 40:2 Afterwards “Tent of Meeting” became a synonym for the tabernacle, especially the tent part of the whole complex. See also Ex 40:6-7,22,24,29-30,34-35; Lev 1:1; Lev 24:3; Nu 1:1; Nu 31:54; Dt 31:14-15; Jos 18:1; Jos 19:51; 1Sa 2:22; 1Ki 8:4 pp 2Ch 5:5; 1Ch 6:32; 1Ch 9:21; 2Ch 1:3 (Dictionary of Bible Themes) Henry Law - God next directs the offerer to "lay his hand on the head of his offering." Lev. 3:2. This act denotes the transfer of all guilt. The burdened one thus rolls off his load. The lightened shoulder thus receives relief. This is the happiest exercise of faith (Ed: Note Law's use of "faith" - simply laying one's hand mechanically accomplished absolutely nothing -- it was merely "going through the motions"). It knows, that Christ is called, and comes, and dies, to take His people's guilt. It sees Him ever ready to receive the weight. With rapid step it ventures near. With eager hand it casts off misery. The unburdened conscience grasps deliverance (Ed: But see Heb 9:9-note, Heb 9:13-note, Heb 10:22-note). Believer, why should you lie in dust, oppressed and crushed by fears? Why are your eyes so dull to see heart-ease? Hark! our Peace offering presents (Christ) Himself. Christ calls, Give Me your every sin—transmit the whole mass of it to Me! I will remove it, so that God no more shall find it. Wrong not your soul—obey. There is no peace, while sin-distress weighs down. There is all peace, when the huge mountains of sin sink. The sting extracted leaves no pain. The victim is then slain. Lev. 3:2. Here is the wondrous fact, which is the light of types, and rites, and prophecies, and solemn texts. Here is the brightest sunshine of the Bible-page. Death is denounced, as the desert of sin (1Cor 15:55). But, through amazing grace, it falls on Christ! (2Cor 5:21-note, Ro 8:3-note, 1Pe 2:24-note, Isa 53:6) He claims the dying place. He gives His life to the avenging stroke. Each blood-besprinkled altar preached a peace thus bought. It told of sin-satisfying agony, and reconciling blood, and an accepted surety. It showed the price all paid—the wrath removed—the curse endured—the flock all free (Gal 3:13). Reader, you often hear and read this blessed truth. Say, is this peace-procuring work the perfect rest of your reposing soul? Do you sit down beneath the cross and sing, 'The enmity died there?' (Eph 2:14-16-note) (The Gospel in Leviticus) Shall lay his hand on the head of his offering (Lev 3:2, 8, 13) - Spurgeon sees this act of the offerer laying his hands on the sacrificial animal as symbolic of confession, acceptance, transference, and identification (See Spurgeon's discussion in Leviticus 1 Notes). Sprinkle the blood around on the altar (Lev 1:5, 1:11, 3:2, 8, 13, Lev 5:9, 7:2, 8:11, 19, 24, 30, 9:12, 18, 17:6, Nu 18:17, 2Ki 16:13-15, 2Chr 29:22, Ezek 43:18) - When Moses ratified the Old Covenant he sprinkled half the blood on the people and the other half on the altar (Ex 24:9). Blood was sprinkled around the altar at Aaron and his son's induction into the priesthood (Ex 29:15-21). Leviticus 3:3 'From the sacrifice of the peace offerings he shall present an offering by fire to the LORD, the fat that covers the entrails and all the fat that is on the entrails, fat: or, suet, Lev 3:16 4:8,9 7:3,4 Ex 29:13,22 Dt 30:6 Ps 119:70 Pr 23:26 Isa 6:10 Ezek 36:26 Mt 13:16 15:8 Ro 5:5 6:6) Peace offerings (08002)(selem/shelem - word study) Offering by fire - Lev 3:3, 5, 9, 11, 14, 16. To the LORD (101x in 92v) - Lev 1:2, 9, 13f, 17; 2:1ff, 8ff, 14, 16; 3:3, 5f, 9, 11, 14; 4:3, 31, 35; 5:6f, 15; 6:6, 15, 18, 20ff; 7:5, 11, 14, 20f, 25, 29f, 35, 38; 8:21, 28; 17:4ff, 9; 19:5, 21, 24; 21:6; 22:3, 15, 18, 21f, 24, 27, 29; 23:3, 6, 8, 12f, 16ff, 20, 25, 27, 34, 36ff, 41; 24:7; 25:2, 4; 27:2, 9, 11, 14, 16, 21ff, 26, 28, 30, 32; Criswell on fat - The "fat" of the animal was looked upon as being the choicest part; hence, it belonged to God (cf. 7:23-25). The separable fatty portions included: (1) the net of fat which stretched from the stomach and enveloped the bowels; (2) the fat attached to the viscera, which could easily be peeled off; (3) the two kidneys and the fat upon them; and (4) the net of fat covering the liver. If the peace offering was of the sheep, a fifth portion included the fat tail (vv. 9, 10), which sometimes weighed as much as 15 pounds among broad-tailed species. (Believer's Study Bible) Henry Law - The slaughtered animal was then divided. The best—the choicest of the parts, were placed upon the burning altar. Devouring flames preyed on them. Lev. 3:3-5. Another portion was the priest's own due. Lev. 7:31, 32. The rest supplied the offerer with food. Here is a wondrous feast! Three parties are regaled. O my soul, you too are called. The Gospel-banquet has an open door. Each hungry soul may find a welcome seat. 1. God claims His share. All, which seems rich and precious, is first brought to Him. The holy fire reduces it to dust. It is the fuel of the raging blaze. Thus Jesus meets the fierceness of Jehovah's wrath. Thus every attribute is as filled as an overflowing cup. Justice exacts its dues. Anger, and righteous vengeance, and pledged truth have large demands. But are they not content, when they have reveled at this costly table? God's name is honored in a God-man slain! and heaven takes up a hymn of peace. Reader, in faith place Christ between God and your sins, and then, live, rejoice, work, die in the sweet knowledge, that God's scales are full. 2. Provision is then made for those who ministered. The altar-servant never lacks. They, who leave all for God, have all in God. Zeal in His cause is richest gain. The Lord is never debtor unto man. Strength spent for Him is strength recruited with the best supplies. Toil in His vineyard is the wealth of wealth. His service is a golden mine. It is a field, where harvests always wave. Each happy workman finds his wages in his work. But mark what constitutes the priestly food. It is part of the self-same victim, in which God delights. The dying Jesus regales heaven. The dying Jesus regales earth. But the refreshment mainly cheers the pastor's heart. Here, then, we clearly learn, that ministers derive their health—their vigor—their success, from the grand truth of peace through Christ. Those cannot work with zeal—with unction—and with fervent love, who have not tasted this substantial feast. Knowledge of reconciling grace is the grand pulpit-power. It warns the heart. It girds the loins. It arms with courage, which no difficulties check. It brings an energy, which cannot flag. You Ministers, live at this table. Rejoice in the victim, who slays wrath, and opens wide the gates of peace. And then strong in the Lord, and tranquil in His love, go toil, strive, pray, until thronging numbers crowd the banquet-house, where Christ is All. 3. The offerer then takes his part and eats. Here is a teaching fact. We see the essence of true faith. It finds soul sustenance in Jesus' work. Light in the head will not give peace. Lips may be fluent to depict Christ's praise, while all within is death. The outward handling of truth lulls not the conscience-fears. More is required. Christ to be peace must be received within. The hungry soul must draw sweet juices from the dying Lamb! Wretched are they, who mourn, and pine, and starve, when such supplies are near! A solemn warning is adjoined. The legally unclean might not partake. Lev. 7:20. Impurity excluded from the table of peace. Means are provided to cleanse stains. But means neglected, raise exclusion's bar. They are cast out, who seek the wedding with no wedding-robe. Mat. 22:13. Reader, this precept loudly testifies, that none taste peace, who willfully offend. Sin willingly retained must plunge into a troubled sea. Can Israel prosper, while accursed goods are hidden? Can he gain health, who lingers in infected air? Shall he, who sows the whirlwind, reap a calm? The path of evil leads from peace. The love of evil hides God's smile. But the believer hourly mourns, that sad corruption follows him as his shadow. He loathes iniquity, but still its roots are deep, and constant outbreaks prove its life. His thoughts, his words, his works fly, as vile broods of vipers from a vile nest. May he not venture to the Peace offering feast, while this indwelling evil is his plague? The ordinance foresees the case; and thus provides. Unleavened cakes must fill the offerer's hand. Lev. 7:12. This leaven is the emblem of the tainting principle. Its presence teaches, that sinners may draw near, although the hated trouble be not dead. Reader, if you have any light from heaven, you see poor nature's proneness to transgress. While flesh is flesh, its tendencies are base. This malady should not obstruct your way to peace. No, let it prompt you to more vigorous effort. When the wolf prowls, the lambs leave not the fold. Your restless foe should drive you to the fort of peace. We next are told what special motives prompted the Peace offering. They were two-fold; a sense of gratitude for mercies past, and a desire to bind the heart by vow. Lev. 7:12, 16. He, who would praise—he, who would vow, thus sought the altar. Here are spiritual dealings, which cannot be performed, until the soul knows peace with God. These are plants, which only bloom in reconciliation's sunshine. These are barks, which only glide on tranquil waves. Believer, let not this teaching be in vain. There is no moment, when the inner man should not flow forth in boundless streams of praise. Count—but the number baffles thought—count, if you can, the crowning mercies, which fill high your cup. Each MERCY should awaken songs of love. Next, weigh your mighty DEBTS to God. He ever lives, pouring His blessings on your head. Each binds you to devote your all to His one service. His throne should ever hear your self-surrendering vows. But mark, you cannot praise nor vow apart from peace in Christ. These are the acts of an accepted child. This is free converse with a reconciled Father. Praise only lives, where peace abounds. He only consecrates himself, who fears no wrath. You must draw near in Christ, or you can never serve. When the Peace offering came, as token of thanksgiving, it must be eaten before the morning's light. When it bore witness to a voluntary vow, the rule was still the same. The feast must be without delay. No remnant on the third day might be touched. Lev. 7:15, 16. Who can hear this, and not discern the tenderness of grace? God would not leave one moment's space between the cross and peace. The Gospel-cry is, Rejoice, Rejoice. Why tarry? Why linger? Why hesitate? What mean those miserable doubts? Why such trembling and reluctant steps? God spreads a feast of peace, and bids His guests sit down to instant joy! Believer, hasten to obey. Today, this hour, receive the gladness of the offered blessing. There is some lurking pride—some seeds of unbelief in slow acceptance of this gracious boon. Reader, this offering was ordained "to guide your feet into the way of peace." Come then to the banner of the Prince of Peace. Is not His kingdom peace above, within, around, forever? The Spirit cries, "Of the increase of His government and peace, there shall be no end." Is. 9:7. Hear, and the Lord of Peace Himself will give you peace, always, by all means. 2 Thess. 3:16. (The Gospel in Leviticus) Leviticus 3:4 and the two kidneys with the fat that is on them, which is on the loins, and the lobe of the liver, which he shall remove with the kidneys. Lev 3:10,15 4:9 7:4 8:16,25 9:10,19 Ex 29:13 *marg: Ex 29:22 Leviticus 3:5 'Then Aaron's sons shall offer it up in smoke on the altar on the burnt offering, which is on the wood that is on the fire; it is an offering by fire of a soothing aroma to the LORD. Aaron's: Lev 1:9, 4:31,35, 6:12, 9:9,10 Ex 29:13 1Sa 2:15,16 1Ki 8:64 2Chr 35:14 Ezek 44:7,15) on the burnt: Lev 6:12 1Pe 2:5) SOOTHING AROMA "ODOR OF REST" ("reah-nihoah") Then - always take note of this expression of time as it is a word that indicates something following next after in order of position, narration, or enumeration, and as you might imagine is very important in prophetic writings. Burnt offering (05930)('olah - word study) A soothing aroma is a Hebrew phrase composed of two words ("reah-nihoah") and is associated with each of the first three Levitical offerings (burnt, grain and peace), for produce a soothing aroma (an "odor of rest" - see below) to the LORD. (Lev 1:9; 2:2, 3:5, 16, etc.). Soothing (pleasing) aroma - 42x in 42v - Note first use of Noah's sacrifice - Ge 8:21; Ex 29:18, 25, 41; Lev 1:9, 13, 17; 2:2, 9, 12; 3:5, 16; 4:31; 6:15, 21; 8:21, 28; 17:6; 23:13, 18; Num 15:3, 7, 10, 13f, 24; 18:17; 28:2, 6, 8, 13, 24, 27; 29:2, 6, 8, 13, 36; Ezek 6:13; 16:19; 20:28, 41 Soothing (05207)(nihoah from nuach = to rest) means a quieting, soothing, tranquilizing. In 20 of the 43 uses of nichoach, this noun (usually with the sense of an adjective) is used with the phrase "burnt offering." Almost all uses describe the odor of a sacrifice as pleasing or acceptable to God. Sadly, we see this word used to describe Israel's offering to idols (Ezek 6:13-note, Ezek 15:19, Ezek 20:28), which is in stark contrast with Jehovah's assessment of His rebellious people in Ezek 20:14 where they are described as a soothing aroma! - “As a soothing aroma I shall accept you, when I bring you out from the peoples (Gentiles) and gather you from the lands where you are scattered (A prophecy that is unfulfilled, but which will be when Messiah returns and all Israel is saved - Ro 11:26-27-note); and I shall prove Myself holy among you in the sight of the nations." Aroma (fragrance) (07381)(reah from ruach = breath, wind) means scent or odor. Reah refers to the “scent or smell” of a person or thing as when Isaac smelled Jacob's garments and concluded (falsely) that they had the aroma of Esau (Ge 27:27 where reah is used 3x). In Lev 26:31 God is warning if Israel disobeyed (see Lev 26:14-16) "I will not smell your soothing aromas." In Ezekiel 6:13 God said He would punish Judah because "they offered soothing aroma (reah) to all their idols." In Ezekiel 16:19 God accused Judah of making and offering sacrifices to idolatrous images (Ezek 16:17-18) = "offer before them [their idols] for a soothing aroma." (cp similar accusation in Ezek 20:28) See preceding discussion of for use of reah in Ezek 20:14. The first use is the soothing ( ) aroma (reah) given off by Noah's burnt offerings (Ge 8:20-21) where "soothing" (hannihoah) reflects a play on the name "Noah" which means "rest"! An interesting cluster of uses of reah is found in the intimate love story described in Song of Solomon, where pleasant smells play a major role in the intimate relationship (Song 1:3, 12-note; Song 2:13-note; Song 4:10-11-note; Song 7:8, 13-note) Vine notes that 43 uses of reah "refer specifically to sacrifices made to God and appear in Genesis-Numbers and Ezekiel. In Song 1:12 reach signifies the “fragrance” of perfume and in Song 2:3 the “fragrance” of a flower. This word is used of a bad “smell” in Ex 5:21 “… Because ye have made our savor to be abhorred [Hebrew literally = "you have made our aroma stink"] in the eyes of Pharaoh." Most frequently reah is used of the “odor” of a sacrifice being offered up to God. The sacrifice, or the essence of the thing it represents, ascends to God as a placating “odor” (Ge 8:21). Mounce on reah - pleasing and acceptable: fragrance; unpleasing and unacceptable: stench; both connotations are used of sacrifices as accepted or rejected by God. In common usage, it can refer to the fragrance of perfume (Song 1:1), the scent of vines (Song 2:13), the odor of garments (Song 4:11), or the smell of one’s breath (Song 7:8). Aroma (Webster) - a distinctive pervasive and usually pleasant or savory smell, the quality that makes a thing perceptible to the olfactory sense; figuratively, a subtle pervasive quality or atmosphere Reah is translated (NAS) as aroma(43), aromas(1), fragrance(9), odious*(1), scent(1), smell(3). Reah - 55v - Gen 8:21; 27:27; Ex 5:21; 29:18, 25, 41; Lev 1:9, 13, 17; 2:2, 9, 12; 3:5, 16; 4:31; 6:15, 21; 8:21, 28; 17:6; 23:13, 18; Lev 26:31; Num 15:3, 7, 10, 13f, 24; 18:17; 28:2, 6, 8, 13, 24, 27; 29:2, 6, 8, 13, 36; Job 14:9; Song 1:3, 12; 2:13; 4:10-11; 7:8, 13; Jer 48:11; Ezek 6:13; 16:19; 20:28, 41; Hos 14:6 (= speaking of Israel in the Millennium) Reah is translated in Septuagint (Lxx) with the noun which means odor (pleasant - Jn 12:3), fragrance, smell. Friberg notes that osme was also "figuratively; (a) from the Middle Eastern concept that an odor from something is communicating its power sweet smell, fragrance (2Cor 2:14-16) and (b) as a term for acceptable sacrifice aroma, fragrance of Christ Who "gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma (literally "an odor of a sweet smell")." (Eph 5:2 read the comments on the beautiful NT fulfillment of all of the OT soothing aromas! ) Dr S Lewis