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Chapters 19 and 20
Chapters 21 and 22
The peace-offering, the communion of saints, based on what Christ was and did
The peace-offering now presents itself to our notice. It 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 in our behalf, with one another, and with the whole body of the saints as priests to God. It comes after those which presented to us the Lord Jesus Himself in His devoting Himself to death, and His devotedness and grace in His life, but even unto death, and the testing of fire, that we may understand that all communion is based on the acceptability and sweet odour of this sacrifice; not only because the sacrifice was needed, but because therein God had all His delight.
I have already remarked that, when a sinner, that is a guilty
person, approached, the sin-offering came first; for the sin must be
borne and put away that he might approach as qualified to do so. But,
being cleansed and clean, he approaches; and so here, according to the
sweet savour of the offering of God, the perfect acceptability of
Christ, who knew no sin, but consecrated Himself in a world of sin to
God, that God might be perfectly glorified — and His life also, that
all that God was in judgment might be also glorified — glorified by
man in His Person; and hence infinite favour flow forth on them that
were received and that came by Him. "Therefore doth my Father love
me, because I lay down my life that I might take it again." He does
not say here, because I have laid it down for the sheep; that was
rather the sin-offering. He speaks of the positive excellence and
value of His act; for in this Man wrought all perfectness. In this all
the majesty and truth, the righteousness against sin, and love of God
were infinitely glorified in man, though much more than a man, and,
where poor estranged man had got by sin, in Him who was made sin for
us. "Now is the Son of man glorified, and God is glorified in him."
"By man came death, by man came also the resurrection from the dead."
The evil which Satan had wrought was infinitely more than remedied, in
the scene where the ruin was brought in; yea, by the means through
which the ruin was effected. If God was dishonoured in and by man, He
is a debtor in a certain sense to man in Jesus for the full display of
His best and most blessed glory: though even this be all His gift to
us, yet Christ making Himself man has wrought it out. But all that
Christ was and did was infinitely acceptable to God; and in this we
have our communion — not in the sin-offering.* Hence the
peace-offerings follow here at once, though, as I have remarked, the
sin-offering came first of all where the case of application
The identification of the offerer with the victim
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.*
The fat, God's food of the offering
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." 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 Psalm 102, "By reason of the voice of my groaning my bones cleave to my skin."
Jehovah's delight in Jesus
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 savour. 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. 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 savour 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, honouring His Father in all — in His life and in His death. Jehovah found continual 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.
The peace-offering eaten by the priests, the offering priest, the offerer and his friends
If we turn to the law of the offerings, we shall 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.
The same practice existed among the heathen; hence the reasoning
of the apostle as to eating things offered to idols. So, alluding to
the sacrament of the Lord's supper, the purport of which is strongly
associated with this type, "Behold Israel after the flesh: are not
they which eat of the sacrifices partakers of the altar?" And this was
so much the case, that in the desert, when it was practicable (and the
analogous order needful to maintain the principle was established in
the land), no one could eat of the flesh of any animal unless he first
brought it to the tabernacle as an offering.* 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.
God and the worshippers have the same subject of delight
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
savour 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.
The joy of the Redeemer
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 selfdevoted victim,* 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 the redeemed
This 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. I 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 that 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.
Communion interrupted by defilement of heart
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, having purified their hearts by faith. 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. 7:20-21). 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. 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.
The leavened cakes offered with the peace-offering a recognition of the evil in man
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 (chap. 7:13) that leavened cakes should be offered. For though that which is unclean is to be excluded (that which can be recognised 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 the 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.
True worship and communion inseparable from Christ's perfect offering
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-offering, 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 is it 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 savour** — 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.
Worship in the flesh
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 sympathise — 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.
Degrees of spiritual energy in worship
There was a difference in the value of the various kinds of this offering: in the case of a vow it might be eaten the second day; in the case of thanksgiving only the first. This typified a different degree of spiritual energy. When our worship is the fruit of unfeigned and single-eyed devotedness, it can sustain itself longer, through our being filled with the Spirit, in the reality of communion, and our worship be acceptable — the savour of that sacrifice being thus longer maintained before God, who has fellowship with the joy of His people. For the energy of the Spirit maintains His joy in His people in communion acceptable to God. When, on the other hand, it is the natural consequence of blessing already conferred, it is surely acceptable as due to God, but there is not the same energy of communion. — The thanks are rendered thus in communion with the Lord, but the communion passes away with the thanksgiving really offered.
Note we 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 worshipper, 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!
True worship: the expression of the excellency of Christ
It is good to bear strongly in mind this expression, "which pertain to Jehovah" (Lev. 7:20); the worship, what passes in our hearts in it, is not ours — it is God's. God 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 Jehovah, 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 marvellous 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 lead 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 He leads us, taught by Himself, though imperfect and feeble in it, in the same acceptableness. We have the mind of Christ.
Worship accompanied by service
The "calves of our lips" is the expression of the same Spirit in which we offer our bodies a living sacrifice, holy and acceptable unto God, proving what is His good and perfect and acceptable will: such our worship, such our service, for our service should be in a certain sense our worship.
Fat and blood forbidden to be eaten
There is added to the directions of this sacrifice a commandment to eat neither fat nor blood. This evidently finds its place here, inasmuch as the peace-offerings were the sacrifices where the worshippers ate a great part. But from what we have said, the signification is evident; the life and inward energies of the heart belonged wholly to God. Life belonged to God and was to be consecrated to God; to Him alone it belonged or could belong. Life spent or taken by another was high treason against the title of God. So as to fat — that which characterised no ordinary functions, as the movements of a limb, or the like, but the energy of the nature itself expressing itself — belonged exclusively to God. Christ alone rendered it to God, because He alone offered to God what was due; and hence the burning of the fat in these and other offerings represented His offering Himself a sweet savour to God. But it was not less true that all belonged to God and belongs to God: man could not appropriate it to his use. Use might be made of it in the case of a beast dying or torn; but whenever man of his will took the life of a beast, he must recognise the title of God, and submit his will, and own the will of God as alone having claim.
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