The Pulpit Commentary — Leviticus — Section 148

the omentum, or caul, the fat of the mesenlery and that about the kidneys, with tho rump or tail of the sheep. This last was in the East so enormous that it had in some caseu to be supported by a little cart fastened behind the animal (see Ludolrs 'History of ~thi?p!a.' p. 53). 3. They had the privile[!e of claiming the skin (vers. 7, 8). (1) This pnVllege probably dates from the days ot Eden. Immediately after the Fall, our first parents covered themselves with the leaves of the fig, symbolically to express their sense of shame on account of their sin. In exchange for these, God graciously clothc<l them with skins, which we may presume were those of animals offered in sacrifice. Here, then, was the robe of an imputed righteousness to cover their sin and shame. (2) If these skins were those of animals offered in sacrifice, then Adam must have acted as a priest, and of course by Divine appointment. As a priest, then he would receive the skins. To this hour those descendants of Adam who act as spiritual priests are those who are invested with the robe of the righteousness of Christ.-J. A. M. Vers. 9--15.-The peace offering of thanksgiving. At the conclusion of the instruc- tions concerning the trespass offering, we have a few directions concerning the meat offering (vers. 9, 10). Whatever of it was dressed was to be given to the priest that offered it, to be consumed by himself and his family. But that "mingled with oil, and dry" was to be divided amongst the sons of Aaron. The reason appears to he economical. What was prepared would not keep, and was therefore to be consumed at once; that which would keep was to be divided, to be used according to convenience. The God of grace is also the God of providence. And his providence is especially con- cerned for those who seek his grace. After these notes, the law of the sacrifice of the peace offering is formally considered. I. THE PEACE OFFERING OF THANKSGIVING, 1. There is fitness in this association. (1) The peace offering has its name, c•c',l!' (shelamim), from c','lJ (shalem), to complete or make whole, It was instituted to express the manner in which our breaches of the covenant are made up by Christ. How the variance between God and man is composed through his atoning sacrifice l (2) What, then, more fitting than that we should express our thankfulness to God in connection with the peace offering? Praise breaks spon- taneously from the heart that is "reconciled to God through the death of his Son" (see Isa. xii. 1). 2. A bread offerin,q accompanied this. (1) One portion of this bread offering was unleavened (ver. 12). This portion was presented upon the altar. As leaven symbolized evil dispositions, no trace of it should be found in anything that touched God's altar (eh. ii. 11). (2) But the other portion was leavene<l (ver. 13). 'l'his portion was eaten by the worshipper, and expressed that he had evil dispositions that needed purging out. What a difference there is between the holy God and sinful man I What a merciful provision is that of the gospel of peace, that reconciles sinners to God! II. THE THANKSGIVING IN THE HEAVE OFFERING. (Vers. 14, 15.) 1. This was taken from the whole oblation. (1) The word for oblation, MN'lJO (masseath), denotes tb,1t which is borne or carried, from N'lJJ (nasa), to bear or carry. It generally describes anything which was carried to the temple to be offered to God. It also expresses the design of all sacrifices to be the carrying or bearing of sin (see Exod. xxviii. 38; nlso eh. x. 17; xvi. 21). (2) In the offerings of the Law this was typical; but in the offering of Christ real (see Isa. liii. 4, 12; John i. 29, margin; 1 Pet. ii. 24). (3) From the number of these typical sin-bearers borne to the temple, the heave offering was to be taken. It was a representative of the whole of them, and suggested that what was specifically expressed in it might be predicated of any of them. 2. It was lifted up in faith and gratitude to God. (1) The heave offering had its name, no,,n (terumah), from c, (rnm, to lift up), because it was lifted up, viz. toward heaven, by the priest. (2) This action expressed thankfulness to the source whence nil blessings como to us, and especially those of redemption. Christ is the "Lord from heaven," the "heavenly gift" ofa gracious Father (see John iii. 13, 16, 31; iv. 10; vi. 32, 33; 1 Cor. xv. 47; Heb. vi. 4). 3. lt became the priest's who sprinkled the blood of the peace offerin_q. (1) '!'hose who make their peace with God through the blood of the cross not only offer thanks, but enjoy the blessings of thanksgiving. Thus n grateful heart iir a" continual feast." (2) It was eaten the same day that it was offered. In the very act of thanksgiving to God for his blessings we are blessed. 'fhose who in everytbiu;,;  108 THE BOOK OF LEVITIOUS. [on. vn. 1-8B.