The Pulpit Commentary — Leviticus — Section 149

11 give thanks" can " rejoice evermore" (1 Thess. v. 16-~18). (3) It was shared by the priest in his own community (see Numb. xviii. 8, 11, 18, 19). Shared domestically. Shared religiously. The stranger had no part nor lot in the matter.-J. A. M. Vers. 16-27.-The sanctity of the service of God. The peace offering may be offered for thanksgiving, in which case it has appropriate ceremonies (vers. 12-15). There is also the peace offering of a vow, the ceremonies of which are the same as those of the Nluntary offering (ver. 16; also eh. xix. 5--8). In connection with this subject, we are admonished of the sanctity of the service of God ; and similar admonitions are given in what follows. l. WE SEE THIS SANCTITY IN THE SANCTIONS OF THE LAW OF THE PEACE OFFERING. 1. Consider the precept. (1) Look at it in the letter. "It shall be eaten the same day that he offereth his sacrifice." The same day in which the fat is burnt on the altar, the flesh is consumed by the worshipper and his friends. What remains must be eaten on the morrow. If any remain over to the third day, it mu$t not then be eaten, but burnt with fire. (2) The first reason for this is hygienic. The flesh would, of course, be wholesome on the day it was killed, and so it would continue to be on the day following. But on the third day, in a hot climate, it would tend to corruption. 'l'he laws of health are well considered in the Levitical system, upon which account the study of that system may be commended to the votaries of social science. (3) But there must be a deeper reason still, else the penalties would not be so formidable as they are. The peace offering was undoubtedly a type of Christ in his passion (Epb. ii. 13-18). Our Lord was two days in the tomb after his death without seeing corruption. Then rising from the dead on the third day, the typical sacrifices of the Law, having answered their end, were abolished. This abolition was foreshadowed in the burning of what remained of the peace offering on the third day (1 Cor. xv. 3). To eat of the typical peace offering on the third day would be therefore highly improper, as it would suggest return to the " beggarly elements " after the II bringing in of the better hope " (GaL iii. 3; iv. 9-11, 30, 31; v. 1-4). (4) If the" third day" represent the Christian dispensation in which typical sacrifices are done away, how are we to view the "two days" during which they were serviceable? There were exactly two great dispensations before the Christian, in which typical sacrifices were ordained, viz. first, the Patriarchal, from Adam to Moses; and secondly, the Levitical, from Moses to Christ. 2. Consider the penalties. (1) If the flesh of the peace offering be eaten on the third day, the sacrifice" shall not be accepted." The reason will now be obvious. In the third, or gospel, dispensation, there is e. better Sacrifice. Typical sacrifices e.re now out of place e.nd worthless, since the Antitype is come. (2) "It shall not be imputed to him that offeretb it." The typical sacrifices were useful in procuring the "forbearance of God" until the true atonement should be made ; but now it is made, Christ will profit them nothing who return to the Law. (3) "He shall bear bis sin." He shall be tree.ted as the sacrifice was treated. He shall himself be sacrificed for his own sin. u. Tms SANCTITY 1B FURTHER BEEN IN THE PESALTIE9 IMPOSED IN OTPll!!B OA91!!9. Thus: 1. When the flesh of sacrifice is unlawfully eaten. (1) This would happen if i~ had touched "any unclean thing" (ver. 19). Instead of being eaten, it should then be "burnt with fire." The teaching is that an unclean thing is of no use for purposes of atonement. The sacrifice of Christ could not be accepted were he not immaculate. (2) It would happen if the eater were unclean. "As for the flesh, all that be clean shall eat thereof" (Hebrew, "'l'he flesh of all that is clean shall eat the flesh"), i.e. every clean person shall eat the flesh of hie peace offering. As Christ is without spot of sin, so is his flesh meat only to the holy. '' But the soul" etc. (vers. 20, 21). 'l'o the wicked, the very gospel becomes the savour of death (1 Cor. xi. 29; 2 Cor. ii. 15, 16). 2. When holy things are profaned. (1) When the fat is eaten (ver. 23)-the fat of such animals as were offered in sacrifice. There is no law against the eating of the fat of the roebuck or the hart. And that portion of the fat which was offered in sacrifice. 'l'be fat mingled with the flesh, which was not burnt on the altar, was not forbidden. '!'here must be the most careful avoidance of whatever would profane the sacrifice of Christ. 'l'he fat even ofnn animal of the sacrificial ldnd, which by any accident might be rendered unfit for sacrifice, must not be raten (ver. 24). The moral here is that the very appearance of evil must be avoided. (2) When the blood is eaten. This law is us. vrr. 1-38.] THE BOOK OF LEVITICUS. 109