The “peace-offering” (chap. 3) might be somewhat mistaken. The phrase used in the authorized version does not fully, if it truly, conveys the force, as it appears to me at least. The real idea of it is a feast, or communion sacrifice. It is not a question merely of the word, but of the truth which is intended by it. In no way does it indicate the means of making peace for a sinner with God, though it may, as in the plural, imply things relating to peace, of which communion and thanksgiving are chief. The ground of peace for us laid in the blood of the cross so naturally suggested by the common rendering, is what one would guard souls against: it could only mislead. The thought seems to be a feast-offering.
It is not here all going up to God (Christ surrendering Himself to God up to His death); nor only has God His portion, but the priestly family have theirs (Christ surrendering Himself in His life); but Christ is alike the means and object of communion. It rightly therefore follows both the offerings of a sweet savor, the holocaust and the oblation; it approaches the former, in that it supposes the death of Christ; it resembles but it surpasses the latter, in that if part is for God there is part for man. It was preeminently therefore what united all who partook of it in joy, thanksgiving, and praise. Hence the fellowship of God, the priest, the offerer and his family, is the impression engraved on it. We need not anticipate more of the details now, as it is in the law of the peace-offering that we find the particulars just referred to.
A few words will suffice for the sacrifice itself. The victim from the herd or flock was not necessarily a male. This more perfect image of Christ was not here sought as in the burnt-offering. The feast-sacrifice descends more to man and his having part in Christ.
Still the offering must be unblemished; and here as always the priests alone sprinkle the blood, though anyone might slay. We find here much stress laid on the inwards being offered up to God, “the fat that covereth the inwards, all the fat that is upon the inwards.” Some expressions bring this out very strongly, as “It is the food of the offering made by fire unto Jehovah.” “And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savor: all the fat is Jehovah’s.” The fat and the blood were claimed exclusively for Him in the very offering which apart from that admits and displays the communion of others with Him.
Now what is the meaning of that? And why such prominence given to the offering of the fat? For of the blood I need say no more here. Where anything is diseased or poor, the fat is the first thing to betray it. Where some state wholly wrong exists, energy in evil would be displayed by the condition of the fat. Where all was good and sound, the fat would manifest that all was perfectly according to normal condition. On the one hand, it was a sign of flourishing in the righteous; on the other, of self-complacent evil in the wicked. Hence, in describing Israel as a proud and self-willed people, we well know how Moses used this very figure as the index of their energy in evil. They waxed fat and kicked. It was evil unchecked in will and its effects, and the extreme sentence of judgment on the people of Israel. In our blessed Lord it was the energy that went forth in the continual business of obeying His Father with joy of heart. “I do always the things that please Him.”
It is here then that we find our fellowship in Christ Himself, all whose strength of devotedness and self-sacrifice were for God; and here is the basis and substance of fellowship, for this was what the Father tasted there, and delights that we should enjoy. The fat and blood are His “bread,” as the prophet says, the blood sprinkled by Aaron’s sons round about on the altar, and the fat and inwards burnt carefully there. “All the fat is Jehovah’s. It shall be a perpetual statute for your generations throughout all your dwellings that ye eat neither fat nor blood.” But save His claim, the peace-offering was for communion in joy, not at all for expiation. It was eucharistic. It was not for Aaron and his sons like the minchah or oblation, but for the united joy of all who partook, Jehovah, the priest, the offerer and his guests. But Jehovah’s portion was to be burnt on the burnt-offering; the link was thus manifest on an occasion of joy with that deepest display of Christ’s obedience up to death.