The Offerings of Leviticus: 3.

 •  4 min. read  •  grade level: 9
IT is observable that not only in the holocaust but in all the offerings of sweet savor, variety within prescribed limits was left to the offerer. In the sin-offerings it was not so: the offering was fixed by the ordinance of Jehovah, save that a slight degree of license was permitted to one of the people of the land (chap. 4.). Where sin was not the urgent question, grace exercised the heart which gave according to its means. And special consideration was had of the poor that they should not be debarred from an offering which rose up to God acceptably, the shadow of the infinite excellency which He was in due time to provide as well as find, in the Son giving Himself to death for His glory. For it was to meet Him from the place and race where sin reigned by death, and this could only be in such a sacrifice as presented Christ in His death of entire and acceptable self-surrender.
Two things were thus made evident, and each of them most precious. If the several forms of the offering represent the differing degrees of faith in the offerers, as we may suppose, Jehovah as truly accepted the least measure of the burnt-offering, as the greatest; His eye beheld the same perfect sacrifice in all. The acceptance of the offerer did not vary, because the offering did that typified Christ. The offering of Christ's body was one and the same perfect value for all that are His.
“And if his offering be of the flock, of the sheep, or of the goats, for a burnt-offering, he shall present it a male perfect. And he shall slay it on the side of the altar northward before Jehovah; and Aaron's sons the priests shall sprinkle its blood on the altar round about. And he shall cut it into its pieces, and its head, and its fat. And the priest shall lay them in order on the wood that is on the fire on the altar; but the inwards and the legs shall be washed with water. And the priest shall present all and burn on the altar; it is a burnt-offering, a fire-offering of sweet savor to Jehovah” (vers. 10-13).
But faith, be it ever so real, is not equally simple or strong in those that believe. And our estimate of Christ is as our faith. It varies in the saints, as their faith does. Happy they who rest on God's estimate of Him and His work.
Where this is the childlike yet unwavering conviction by the word and Spirit of God, rest and liberty, and the deepest enjoyment follow. We know, as the apostle Peter wrote, that we were redeemed, not with corruptible things as silver and gold, but with the precious blood of Christ as a lamb without blemish and without spot, fore-known as He was before the world's foundation, but manifested at the end of the times for our sakes, that through Him believe in God Who raised Him from the dead and gave Him glory that our faith and hope should be in God. Scripture is clear and conclusive, as the apostle Paul preached without reserve, that in (or, in virtue of) Christ every believer is justified from all things from which they could not be justified by the law of Moses.
But feebleness of faith has its effect nevertheless in proportionately impairing the soul's present happiness and power. How many saints, instead of looking for peace outside themselves in Christ and His work for them, occupy themselves with searching within for signs of the Spirit's work in them as born anew! Peace is thus an impossibility; for it was only made by the blood of Christ's cross. Thus only have we peace with God as justified by faith. Where one sees new birth on the contrary the Spirit gives one to see and abhor, not only past sins, but this evil and willful nature, the old man, which gave them being.
No doubt the Christian is called to prove himself, and thus to partake of the Lord's supper; and if we scrutinized ourselves, instead of walking carelessly, we should not fall under His faithful discipline, that we may not be condemned with the world. But peace with God by the faith of Christ, is intended to strengthen salutary self-judgment, which in itself, if thorough, could only produce misery or despair. For it would then rest on the mistaken basis of our state, and therefore must fluctuate as we see fruits of the Spirit or the lack of them. The more upright in this case, the less could we be satisfied with what we find, and should be therefore exposed to any illusive nostrum which ministered self-complacency under the name of holiness.
It is obvious in the second and third alternatives that there is no such declaration of acceptance before Jehovah, and of atonement made for the offerer as in vers. 3 and 4. The rest is pretty much the same. Faith in every case is blessed; but the fully known result is according to the fuller estimate of Christ and His work.