The peace-offering is the offering which typifies to us the communion of saints (according to the efficacy of the sacrifice) with God, with the priest who has offered it on our behalf, with one another, and with the whole body of the saints as priests to God. It comes after those which present to us the Lord Jesus Himself in His devoting Himself to death (the burnt-offering), and His devotedness and grace in His life, but even unto death, and the testing of fire (the meat-offering), that we may understand that all communion is based on the acceptability and sweet odor of this sacrifice; not only because the sacrifice was needed, but because therein God had all His delight.
The first act in the case of the peace-offering was the presenting and killing it at the door of the tabernacle of the congregation and sprinkling the blood, which formed the basis of every animal offering, the offerer being identified with the victim by laying his hands on his head.
Next, all the fat, especially of the inwards, was taken and burnt on the altar of burnt-offering to the Lord. Fat and blood were alike forbidden to be eaten. The blood was the life, and necessarily belonged essentially to God; life was from Him in an especial manner; but fat also was never to be eaten but burnt, and so offered to God. The use of this symbol, fat, is sufficiently familiar in the word. " Their heart is fat as grease:" "Jeshurun waxed fat and kicked;" " They are enclosed in their own fat, with their mouth they speak proudly " (Psa. 119:7070Their heart is as fat as grease; but I delight in thy law. (Psalm 119:70); Deut. 32:1515But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. (Deuteronomy 32:15); Psa. 17:1010They are inclosed in their own fat: with their mouth they speak proudly. (Psalm 17:10)). It is the energy and force of the inward will, the inwards of a man's heart. Hence, where Christ expresses His entire mortification, He declares they could tell all His bones; and, in Psa. 102, "By reason of the voice of my groaning my bones cleave to my skin."
But here, in Jesus, all that in nature was of energy and force, all His inward parts, were a burnt-offering to God, entirely sacrificed and offered to Him for such a sweet savor. This was God's food of the offering, " the food of the offering made by fire unto Jehovah." In this Jehovah Himself found His delight; His soul reposed in it, for surely it was very good‒good in the midst of evil‒good in the energy of offering to Him‒good in perfect obedience.
If the eye of God passed, as the dove of Noah, over this earth, swept by, the deluge of sin, nowhere, till Jesus was seen in it, could His eye have rested in complacency and peace; there on Him it could stand. Heaven, as to the expression of its satisfaction, whatever its counsels, was closed till Jesus (the second and perfect Man, the Holy One, He who offered Himself to God, coming to do His will) was on earth. The moment He presented Himself in public service, heaven opened, the Holy Ghost descended to dwell in this His one resting-place here, and the Father's voice, impossible now to be withheld, declares from heaven, This is my beloved Son, in whom I am well pleased." Was this Object (too great, too excellent, for the silence of heaven and the Father's love) to lose its excellence and its savor in the midst of a world of sin? Far otherwise. It was there its excellency was proved.
If He learned obedience by the things which He suffered, the movement of every spring of His heart was consecrated to God. He walked in communion, honoring His Father in all-in His life and in His death. Jehovah found continued delight in Him; and above all in Him in His death: the food of the offering was there. Such was the great principle, but the communion of our souls with this is further given to us. The fat being burnt as a burnt-offering, the consecration to God is pursued to its full point of acceptance and grace.
Turning to the law of the offerings (Lev. 7:28-3428And the Lord spake unto Moses, saying, 29Speak unto the children of Israel, saying, He that offereth the sacrifice of his peace offerings unto the Lord shall bring his oblation unto the Lord of the sacrifice of his peace offerings. 30His own hands shall bring the offerings of the Lord made by fire, the fat with the breast, it shall he bring, that the breast may be waved for a wave offering before the Lord. 31And the priest shall burn the fat upon the altar: but the breast shall be Aaron's and his sons'. 32And the right shoulder shall ye give unto the priest for an heave offering of the sacrifices of your peace offerings. 33He among the sons of Aaron, that offereth the blood of the peace offerings, and the fat, shall have the right shoulder for his part. 34For the wave breast and the heave shoulder have I taken of the children of Israel from off the sacrifices of their peace offerings, and have given them unto Aaron the priest and unto his sons by a statute for ever from among the children of Israel. (Leviticus 7:28‑34)), we find that the rest was eaten. The breast was for Aaron and his sons, type of the whole church; the right shoulder for the priest that sprinkled the blood, more especially type of Christ, as the offering priest; the rest of the animal was eaten by him who presented it, and those invited by him. Thus there was identity and communion with the glory and good pleasure‒with the delight‒of Him to whom it was offered, with the priesthood and the altar, which were the instruments and means of the offering, with all God's priests, and among those immediately taking part We indeed should eat in the name of the Lord Jesus, offering our sacrifices of thanksgivings, the calves of our lips, and so consecrate all we partake of, and ourselves in it, in communion with the Giver, and Him who secures us in it; but here it was a proper sacrifice.
Thus then the offering of Christ as a burnt-offering is God's delight: His soul delights and takes pleasure in it; it is of sweet savor with Him. Before the Lord, at His table so to speak, the worshippers, also coming by this perfect sacrifice, feed on it also, have perfect communion with God in the same delight in the perfect sacrifice of Jesus, in Jesus Himself thus offered, thus offering Himself‒have the same subject of delight as God, a common blessed joy in the excellency of the work of redemption of Jesus.
As parents have a common joy in their offspring, enhanced by their communion in it, so, as filled with the Spirit, and themselves redeemed by Him, the worshippers have one mind with the Father in their delight in the excellency of an offered Christ. And is the Priest, who has ministered all this, the only one excluded from the joy of it? No; He has His share also. He who has offered it has part in the joy of redemption. Further, the whole church of God must be embraced in it.
Jesus, then, as Priest, finds a delight in the joy of communion between God and the people, the worshippers, wrought and brought about by His means-yea, of which He is the Object. For what is the joy of a Redeemer but the joy and communion, the happiness, of His redeemed? Such then is all true worship of the saints. It is joying in God through the means of the redemption and offering of Jesus; yea, one mind with God; joying with Him in the perfect excellency of this pure and self-devoted Victim (though this, in measure brings in the meat-offering), who has redeemed and reconciled them, and given them this communion with the assurance that this their joy is the joy of Jesus Himself, who has wrought it and given it to them. In heaven He shall gird Himself, and make them sit down to meat, and come forth and serve them.
The joy of worship necessarily associates itself also with the whole body of the redeemed, viewed as in the heavenly places. Aaron and his sons were to have their part also. Aaron and his sons were ever the type of the church, not as Christ's body (that was wholly hidden in the Old Testament) but viewed as the whole body of its members, having title to enter into the heavenly places, and offer incense-made priests to God. For these were the patterns of things in the heavens, and those who compose the church are the body of heavenly priests to God. Hence worship to God, true worship, cannot separate itself from the whole body of true believers. 1 cannot really come with my sacrifice unto the tabernacle of God, without finding necessarily there the priests of the tabernacle. Without the One Priest all is vain; for what without Jesus? But I cannot find Him without His whole body of manifested people. The interest of His heart takes them all in, God withal has His priests, and I cannot approach Him but in the way which He has ordained, and in association with, and in recognition of, those whom He has placed around His house, the whole body of those who are sanctified in Christ. He who walks not in this spirit is in conflict with the ordinance of God, and has no true peace-offering according to God's institution.
But there were other circumstances we must remark. First, none but those that were clean could partake among the guests. We know that moral, cleansing has taken the place of the ceremonial: " Ye are clean through the word which I have spoken unto you." " God has put no difference between us and them, purifying their hearts by faith " (John 15:33Now ye are clean through the word which I have spoken unto you. (John 15:3); Acts 15:8,98And God, which knoweth the hearts, bare them witness, giving them the Holy Ghost, even as he did unto us; 9And put no difference between us and them, purifying their hearts by faith. (Acts 15:8‑9)). Israelites then partook of the peace-offerings; and if an Israelite was unclean, through anything that defiled according to the law of God, he could not eat while his defilement continued.
Christians then, whose hearts are purified by faith, having received the word with joy, alone can worship really before God, having part in the communion of saints; and if the heart is defiled, that communion is interrupted. No person apparently defiled has title to share in the worship and communion of the church of God. It was a different thing, remark, to be not an Israelite and not clean. He who was not an Israelite had never any part in the peace-offerings; he could not come nigh the tabernacle. Uncleanness did not prove he was no Israelite (on the contrary, this discipline was exercised on Israelites only); but the uncleanness incapacitated him from partaking, With those that were clean, in the privileges of this communion; for these peace-offerings, though enjoyed by the worshippers, belonged to the Lord. (Lev. 7:20, 2120But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people. 21Moreover the soul that shall touch any unclean thing, as the uncleanness of man, or any unclean beast, or any abominable unclean thing, and eat of the flesh of the sacrifice of peace offerings, which pertain unto the Lord, even that soul shall be cut off from his people. (Leviticus 7:20‑21)). The unclean had no title there. True worshippers must worship the Father in Spirit and in truth, for the Father seeketh such to worship Him. (John 4:23, 2423But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. 24God is a Spirit: and they that worship him must worship him in spirit and in truth. (John 4:23‑24).) If worship and communion be by the Spirit, it is evident that those only who have the Spirit of Christ, and also have not grieved the Spirit (and thus rendered the communion, which is by the Spirit, impossible by the defilements of sin) can participate.
Yet there was another part of this type which seemed to contradict this, but which indeed throws additional light on it. With the offerings which accompanied this sacrifice. it was ordered (Lev. 7:1313Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace offerings. (Leviticus 7:13)) that leavened cakes should be offered. For though that which is unclean is to be excluded (that which can, be recognized as unclean), there is always a mixture of evil in us, and so far in our worship itself. The leaven is there (man cannot be without it); it may be a very small part of the matter, not come in to tlae mind, as it will be when the Spirit is not grieved, but it is there where man is. Unleavened bread was there also, for Christ is there, and the Spirit of Christ in us, who are leavened, for man is there.
There was another very important direction in this worship.
In the case of a vow, it might be eaten the second day after the burning of the fat-Jehovah's food of the offering; in the case of thanksgiving, it was to be eaten the same day. This identified the purity of the service of the worshippers with the offering of the fat to God. So it is impossible to separate true spiritual worship and communion from the perfect offering of Christ to God. The moment our worship separates itself from this, from its efficacy and the consciousness of that infinite acceptability of the offering of Christ to God-not the putting away of sins, without that we could not approach at all, but its intrinsic excellency as a burnt-offering., all burnt to God as a sweet savor -it becomes carnal, and either a form, or the delight, of the flesh.
If the peace-offering was eaten separately from this offering of the fat, it was a mere carnal festivity, or a form of worship, which had no real communion with the delight and good pleasure of God, and was worse than unacceptable-it was really iniquity.
When the Holy Spirit leads us into real spiritual worship, it leads us into communion with God, into the presence of God; and then, necessarily, all the infinite acceptability to Him of the offering of Christ is present to our spirit. We are associated with it: it forms an integral and necessary part-of our communion and worship. We cannot be in the presence of God in communion without finding it there. It is indeed the ground of our acceptance, as of 'our communion.
Apart from this then our worship falls back into the flesh; our prayers (or praying well) form what is. sometimes called a gift of prayer, than which nothing often is more sorrowful (a fluent rehearsal of known truths and principles, instead of communion, and the expression of praise and thanksgiving in the joy of communion, and even of our wants and desires in the unction of the Spirit); our singing, pleasure of the ear, taste in music, and expressions in which we sympathize-all a form in the flesh, and not communion in the Spirit. All this is evil: the Spirit of God owns it not; it is not in Spirit and in truth; it is really iniquity.
It is well to note also, that we may begin in the Spirit and pass into the flesh in worship. Thus, for example, if I continue to sing beyond the real operation of the Spirit, which happens too often, my singing, which at the beginning was real melody in the heart to the Lord, will terminate in pleasant ideas and music, and so end in the flesh. The spiritual mind, the spiritual worshiper, will discover this at once when it happens. When it does happen, it always weakens the soul, and soon accustoms to formal worship and spiritual weakness; and then evil, through the power of the adversary, soon makes its appearance among the worshippers. The Lord keep us nigh to Himself to judge all things in His presence, for out of it we can judge nothing!
It is good to bear strongly in mind this expression, " that pertain unto the LORD " (Lev. 7:2020But the soul that eateth of the flesh of the sacrifice of peace offerings, that pertain unto the Lord, having his uncleanness upon him, even that soul shall be cut off from his people. (Leviticus 7:20)); the worship, what passes in our hearts in it, is not ours-it is the Lord's. The Lord has put it there for our joy, that we may participate in the offering of Christ, His joy in Christ; but the moment we make it ours, we desecrate it. Hence what remained was burnt in the fire; hence what was unclean must have nothing to do with it; hence the necessity of associating it with the fat burnt to the LORD, that it may be really Christ in us, and so true communion, the giving forth of Christ, on whom our souls feed, towards God.
Let us remember that all our worship pertains to God, that it is the expression of the excellency of Christ in us, and so our joy, as by one Spirit, with God. He in the Father, we in Him, and He in us, is the marvelous chain of union which exists in grace as well as in glory: our worship is the outgoings and joy of heart founded on this, towards God, by Christ. So, as Himself ministering in this, the Lord says, " I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." He surely is in joy and knows redemption is accomplished. May we be in tune with our heavenly Guide! He shall well conduct our praises, and agreeably to the Father. His ear shall be attentive when He hears this voice leads us. What perfect and deep experience of what is acceptable before God must He have, who, in redemption, has presented all according to God's mind! His mind is the expression of all that is agreeable to the Father, and leads us, taught by Himself, though imperfect and feeble in it, in the same acceptableness. " We have the mind of Christ." (1 Cor. 2:1616For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ. (1 Corinthians 2:16).)