The Pulpit Commentary — Deuteronomy — Section 266

Ver. 21.-Sacri.fices to be without blemish. A reference to passages in the Books of Exodus, Leviticus, and Numbers, will show the frequency with which the injunction here contained was insisted upon, and the importance attached to it. Sacrifices offered to God must be without blemish. The entire Mosaic system of sacrifice was symbolic in relation to the Church that then was, and typical in relation to the Church of the future. We can scarcely miss the teaching of the enactment before us, if only we seek to interpret it with reverent and loyal hearts. Surely it taught two things in the region of law, and also two things in the sphere of grace. 'l'he former were: 1. That in the eye of the All-pure One, every moral flaw or defect was an offence, and therefore could not be accepted by him. 2. That as man was guilty before God, he could not, on the reckoning of bare law, be well-pleasing in the eyes of a ril(hteous Ileing. to whom all evil was an abomination. The latter were: 1. That a flawless sacrifice was to be selected and offered to God by, and in the name, and on the behalf of, the guilty one. 2. That such flawless sacrifice, if offered in sincerity and penitence of spirit, would he accepted on his behalf. Now, we are not left to interpret the type as best we may, nor are we called on to offer the symbolic sacrifice. The antitype has come. The reality is ours. And an inspired interpretation of ancient rites is given us by apostles and prophets of our Lord and Saviour (cf. Heb. ix. 14; 1 Pet. i. 19; Eph. v. 27; 2 Pet. iii. 14; Jude 24; Rev. xiv. 5). With such teaching before us, we can see a sixfold significance in our text. I funE IS A DIVINE APPEAL TO TllE CONSCIENCE. It says, in language which ought never to be mistaken, "the least speck of sin is an offence to God;" and guilty man cannot, on the ground of bis own right, have any standing-ground for an instant before him. It is said that in the later days of the Jewish economy, when the offerer brought his sacrifice, the slaughterer (who was other than the priest) took a two-edged knifo and ran it from the nape of the neck down the spine, laying it bare. Not unfre- quently this would disclose a dark spot: this was a blemish ; the animal was unfit for sacrifice, and had to be cast away. Hence the allusion in Heh. iv. 12, which, so under- stood, has in it marvellous power. For this blemish did not appear on the surface, it came not out to tbe light till the spinal marrow was exposed to view. Hence, see Heb. iv. 13, specially the marvellous phrase, "1rd.v-ra ~~ "Yvµv/£ ,cal ,,..,,.pax11>..urµlva," "·"·"'-· Every creature is "opened" unto the eyes of him, with whom is our account. And tbou(7b exterior conduct may be such as to commend itself to the eye of man, yet in the ,Pmarrow" of one's being there may be a sin which is an offence to God. May be? There it;, There are sins upon sinE, and there is sinfulness, which is the root and ground of all. And hence it must be the case that Binful man ha6 no right, on the ground of his own merits, to expect acceptance before God. 'fhis is the very ground-work of evangelical theology. It is said, "Pectus facit theologum," but we would say rather (as has been remarked to us), "Conscientia facit theologum;" for only as this appeal to the conscience is felt, will the after-appeals properly tell. II. liERE IS A DIVINE INVITATION TO FAITH. 'l'here was to be a sacrifice chosen, without blemish, which was to be presented by and on behalf of the offerer (John i. 29). God has provided a Lamb for a burnt offering, and for a sin offering too (Isa. !iii. 6; 2 Cor. v. 21). (For a discussion of the grounds on which the offering of the Body of Jesus Christ once for all could be valid for th'e race, see Dale on the Atonement, sect. x.) Suffice it here to say that this_ offering had the dignity of ,a Divine Sacrifice, OH. XV. 1-23.] THE BOOK OF DEUTERONOMY.