And as if to make this clearer yet, while Esarhaddon, 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."