“Though ye offer me burnt-offerings and your meat-offerings, I will not accept them; neither will I regard the peace-offerings of your fat beasts.” Such was God’s announcement to Israel by the prophet Amos (vs. 22) The two former of these offerings we have looked at; we would now consider the peace-offering, as it is called in the A.V., but which would be better understood if translated requitals, or recompenses, as the Hebrew word Shelamim signifies; for, as the reader may see in Lev. 7:12,16, it was offered on private occasions, either for a vow, or for a sacrifice of thanksgiving, and has nothing to do really with the idea of peace.
As with the burnt-offering and the meat-offering, so with the peace-offering, any one in Israel, if so minded, might bring one to God; but whereas the two former were frequently enjoined on public occasions, this last, except at the feast of weeks, was only commanded on special public occasions, such as the consecration of Aaron and his sons (Ex. 29:28), and for Israel on the grand eighth day at the expiration of the consecration (ix), and on the occasion of the setting up of the tabernacle in the wilderness. (Num. 7) Again we read of them when the people took formal possession of their land, in the very place where God had first promised it to Abraham (Josh. 8:31); and when David, by the prophet’s guidance, offered sacrifices on the altar at Araunah’s threshingfloor, where the plague was stayed. (2 Sam. 24:25) So also at Gilgal, when they made Saul king (1 Sam. 11:15); and at Jerusalem, on the occasion of Solomon’s accession (1 Chron. 29: 31), the people in the joy of their heart willingly offered them to God. David, too, sacrificed peace-offerings when the ark entered Jerusalem (2 Sam. 6:17); and the men of Beth-shemesh likewise, when the ark returned from the land of the Philistines (1 Sam. 6:15); at the dedication of the temple under Solomon (1 Kings 8:63,64); on the day of the cleansing of the altar by Hezekiah (2 Chron. 29:31-36); at the memorable feast of unleavened bread, in that same king’s reign (2 Chron. 30:22); when, too, Manasseh repaired the altar (2 Chron. 33:16); and at the dedication of the wall of Jerusalem under Nehemiah (Neh. 12:43); these sacrifices were in season. At Bethel, too, before the ark of God, when smitten by the Benjamites; and subsequently, when deliberating about the future of that tribe, Israel offered with their burnt-offerings, peace-offerings before the Lord. (Judg. 20: 21) At family festive-gatherings, too, whether when assembled at the tabernacle (1 Sam. 1:21;2. 19) or at home (1 Sam. 20:6), these offerings had their place; and even the strange woman ventured to present them, the better, perhaps, to ensnare her victim, whom she would then invite to feast with her on the residue brought home to her house. (Prov. 7:14)
Thus it will be seen that, though such offerings formed part of the sacrificial ritual, they were not so frequently enjoined on Israel by the law as were burnt-offerings. Few, comparatively speaking, were the occasions on which by the law they had to be brought. See Lev. 8; 9; 23:19; Num. 7, all of which have been already noticed, and Num. 6:17, where it appears that the peace-offering formed part of the sacrifices which the Nazarite was to bring when the days of his separation were fulfilled. Seasons of holy joy were suitable times for peace-offerings to be brought, though any who were of a free heart might offer burnt-offerings on such occasions instead (2 Chron. 29:31); for whereas the former was an expression of thanksgiving, the latter betokened a fuller surrender to God, inasmuch as the whole of it ascended up from the altar to Him. But whichever it was, whether a burnt-offering or a peace-offering, the trumpet was to be blown over these sacrifices on the days of their gladness for a memorial before their God; and with the peace-offering, as with the burnt-offering, after Israel entered their land, a meat-offering and a drink-offering were always to be brought as well. (Num. 10:10; 15:12) These two offerings, though thus classed together, were yet widely different. In the peace-offering, a portion only was claimed for God, and the offerer could feast on part of it with his family or friends. Communion between God and the offerer in that which was brought to the altar could by it be enjoyed. The burnt-offering was wholly for God. In the meat-offering, the priest, and the males of the priesthood, had part with the Lord Jehovah. In the peace-offering, the offerer, too, could share, enjoying communion with God in the sacrifice of His well-beloved Son. The grace this proclaims is apparent, yet Israel little understood what it also declared; viz., their relative distance from God, compared with that of those who form the holy priesthood. True it is this could not have been taught before the cross, yet God expressed it symbolically in the regulation about these sacrifices, so that from that memorable day of Pentecost, when Christian position and privilege were first enjoyed and displayed, it might be seen that the latest and fullest interposition of God in grace was no after-thought in His mind, for He had traced it out in the revelation about sacrifices, made known to Israel by Moses when still abiding under the shadow of mount Sinai. Gracious it is on His part to allow His people to have communion with Him about His Son, and none of those who are His people, whether they form part of the holy priesthood, of which Peter writes (1 Peter 2:5), or will be known on earth as of Israel after the flesh, in the day which is approaching, are to be shut out from this privilege bestowed on them in His goodness. But only in the peace-offering can Israel, as portrayed in type, have this fellowship with God. They will learn how the Lord’s atonement has met the depth of their need. They will understand what that full surrender was of Christ Himself to die, of which the burnt-offering was typical, but they will also rejoice with God in the death of Christ as set forth in these ordinances about the peace-offering.
In this way, then, they will be allowed to feast with God. Under the law, the offerer provided the animal for the sacrifice. In truth God has provided that sacrifice in which they will learn that they have part with Him. But though the offerer under the law provided the peace-offering, he could only bring of that which Jehovah had expressed His willingness to receive. For a burnt-offering he could bring of the herd, or of the flock, or a bird; for a peace-offering it must be only of the herd, or of the flock. Restricted as to what he might bring, the offerer was not bound down to present only a male. In a peace-offering a female might be brought as much as a male; but of whichever sex it was, the offering had to be perfect, without blemish (Lev. 3:1,6; 22:18-23), though as a free-will offering, the regulation was less strict than when the peace-offering was for a vow. And from a stranger in. Israel, too, the Lord would receive a free-will offering or a sacrifice for a vow, and that whether it was presented as a burnt-offering, or as a peace-offering.
The animal selected, the offerer brought it, laid his hand on its head, and killed it at the door of the tabernacle of the congregation, or before the tabernacle, as the case -might be. If he brought of the herd, he killed it at the door; if of the flock, he slew it before the tabernacle; and the priests, the sons of Aaron, sprinkled its blood on the altar round about. The blood, the life of the flesh, was thus presented to God. After that the offerer brought near to the altar the fat that covered the inwards, and all the fat that was upon the inwards, and the two kidneys, and the fat that was upon them on the flanks, and the caul above the liver, and the kidneys, and when the peace-offering was a sheep, the tail as well, all of which the priest burnt as an offering made by fire of a sweet savor unto the Lord. This, and this only, of the peace-offering was offered upon the altar.
The kidneys, the seat of the feelings (Psa. 73:21; Prov. 23:16; Lam. 3:13), and the fat, the expression of human will in the energy of life (Job 15:27; Psa. 22:10;119. 70) are here seen offered to God, expressive surely of Him, who came not to do His own will, but the will of Him that sent Him (John 6:38); and who said, when the Father hid things from the wise and prudent, and revealed them unto babes, “Even so, Father: for so it seemed good in thy sight.” (Matt. 11:26) And all this was burnt as a sweet savor on the burnt-offering, without which as the basis of every sacrifice there could be no communion between us and God. With the service at the altar began the apportioning of the victim according to the ordinance of the peace-offering. In this the idea of communion is seen fully expressed; for Jehovah, the priest, the males of the priesthood, and the offerer, each had their portion in the one sacrifice. Jehovah’s portion was the food, or bread of the offerings made by fire, all of which were a sweet savor unto Him. This is His own statement, expressive of His satisfaction in Christ, of whom the sacrifice was a type -the holy One -whose innermost feelings were perfect in God’s eyes. Gracious was it thus to write of the peace-offering, that the person who brought that, and did not bring a burnt-offering, could know that the part which was God’s portion was food in His eyes.
(To be continued)