Leviticus Chapter 7



THE LAW OF THE TRESPASS OFFERING.

There need be no surprise that the same word of Jehovah should include the law of the Trespass' offering and that of the Sin offering, as they are closely allied. But it embraces other regulations more widely as we shall see.

"And this [is] the law of the trespass offering: it [is] most holy. In the place where the burnt offering is slaughtered shall the trespass offering be slaughtered; and the blood shall be sprinkled on the altar round about. And he shall offer of it all the fat thereof: the fat tail, and the fat that covereth the inwards, and the two kidneys, and the fat that [is] on them, which [is] by the flanks, and the net above the liver which he shall take as far as the kidneys. and the priest shall burn them on the altar, a fire offering to Jehovah: it [is] a trespass offering. Every male among the priests shall eat thereof: in a holy place shall it be eaten; it [is] most holy. As the sin offering, so is the trespass offering; one law [is] for them: it shall be the priest's that maketh atonement therewith" (vers. 1-7).

The notion was advocated by one who was once well-known to many, and his thoughts still more widely read, that the Sin offering was for sin in the flesh, and the Trespass offering for acts of evil. But this is wholly untenable. No such distinction was meant, nor could it be in O. T. times: it was Christ Who made that difference manifest. Moral evil generally, as we have seen, was contemplated in the one case; in the other, wrongs done to Jehovah in holy things or to a neighbour, yet against Him by violation of confidence; and reparation was due accordingly.

Here, in its law, the Trespass offering is pronounced "most holy." Granted that the offering was to meet special delinquency whether against God or against man, not moral wrong simply, but failure in their relationship before Jehovah. The more imperative that the Trespass offering should be most holy: even if in human things, it was "against Jehovah;" and it demanded adequate satisfaction in both respects. It is found perfectly and alone in Jesus Christ and Him crucified; and it produces results even now manwards as well as Godwards. See Saul the persecutor become Paul the sufferer; see the proud abusive man a lowly servant of God and of man for Jesu's sake. And never did the holiness of God so stand out and receive so immeasurable an evidence as when God made sin for us Him Who knew no sin, yea, a curse for those accursed; that those who believe on Him should be cleared for ever.

Here therefore are given the details of the slaughter and the sprinkling, or dashing, of the blood on the altar round about. In the institution the ram was specified for the reason stated there, with the mediator's estimation by shekels of silver after the shekel of the sanctuary, and the amends made by adding the fifth part given to the priest, none of which things is now represented. "The law" dwells on what directly, minutely, and sacrificially concerned Jehovah: whether for sin or for trespass, "most holy" is the offering. If Jesus was the Holy One of God, nowhere was it so proved as when forsaken of God on the cross; nowhere was His glorifying God so manifestly and profoundly absolute. And therefore did God glorify Him in Himself, and this straightway. The Burnt offering testified the perfect acceptance of His death; but where it was slain, were slain also the offerings for sin and trespass. And here again not in the original directions for the Trespass offerings, we have care taken to claim the offering of all the fat thereof, the fat tail, and the fat that covers the inwards, and the two kidneys, and the fat on them, being expressive not of the life given up, but of the inward energy that perfectly pleased God, and yielding only sweet savour when searched by His full judgment. For the priest, we are here told, was to burn this on the altar, a Fire offering to Jehovah, instead of carrying forth and burning the animal as a whole without the camp, as we may see in the great oases or in priestly eating ordinarily.

Another word is carefully laid down here, "Every male among the priests shall eat thereof: in a holy place shall it be eaten." Nothing was said on this head in Leviticus 5:14-19, or 6: 1-7. So little do these added regulations lie open to any fair charge of useless repetition. Aaron's family alone could eat of these offerings for sin or for trespass. But every male was called to eat of them, but this in a holy place only. Here again it is designated "most holy;" yet was it apt to be forgotten as a rite and command of Jehovah then, and still more its application spiritually now. For are not "holy brethren, partakers of a heavenly calling," the antitype of Aaron's sons? Are we not then privileged and responsible to eat not only the Meal offering, and our given portion of the Peace offering, but also of those for sin and trespass?

But just as Eleazar and Ithamar burnt the goat (Lev. 10), instead of eating it in a holy place, so may we fail to make the sins of a brother our own, bearing the sin and shame before God as if we ourselves had been guilty. To condemn him is easy and natural; to identify ourselves with him in confessing and mourning the failure is the clear privilege of the priestly family, at least of "every male" i.e. of every one strong in faith whether of one sex or another, for distinction of this fleshly kind cannot be in Christ Jesus (Galatians 3:28).

THE PRIEST'S PORTION IN GENERAL

Here are given supplementary rules about the priest's perquisite in the Burnt offering, and in the Meal offering. These Jehovah was pleased to add at this point, before entering on the law of the sacrifice of Peace offerings, where the offering priest had his prescribed part, while the high priest and his sons had theirs, and others too with unusual width, as we shall consider in its place.

"And the priest that offereth any man's burnt offering, the priest shall have to himself the skin of the burnt offering which he hath offered. sand every meal offering that is baken in the oven, and all that is prepared in the cauldron and in the pan, shall be the priest's that offereth it; to him it shall belong. And every meal offering, mingled with oil and dry, shall all the sons of Aaron have, one as another" (vers. 8-10).

It is notorious that the commentators are here remarkably silent; or, if they speak, they bring in Jehovah Elohim clothing Adam and Eve with the goats of skins He made for them (Genesis 3:21). Some of them add Jacob personating Esau by the kid-skins Rebekah's craft put upon his hands and neck to deceive his dim-sighted father (Gen. 27). Such applications cannot stand; especially as it is here no question of providing for the offerer's nakedness or need, but of the offering priest, who as usual represents Christ in His official capacity, if we are consistent in reading the type as we surely ought to be.

In what sense then may we, according to the analogy of faith, regard Christ as the Priest receiving for Himself the skin of the Burnt offering which He had offered? It would not become one to speak boldly where the scripture of the N.T. leaves the matter simply to spiritual judgment; but it is suggested that the Priest has for Himself the memorial and the display of that which set forth beyond all other offerings His giving Himself for us to God unreservedly. To the holocaust therefore was this significant token here appended. There could be no eating in this case, as in the Meal offering and in the sacrifice of Peace offerings as well as in the common or lesser offerings for sin or trespass. And the skin of the Burnt offering seems only reserved for the priest on the occasion of "any man's burnt offering," i.e. in ordinary cases. But there is no hint of the priest clothing himself with it: he certainly was not naked. Yet his perquisite it was, the abiding token and remembrance to Him of His offering and sacrifice to God for an odour of sweet smell.

But the Meal offering denoted Christ in His life, not in His blood-shedding or death, yet tested no less by the supreme judgment of God in the fire that consumed and drew out nothing but a savour of rest. Here the offering priest was to have every such oblation that is baken in the oven, and all that is prepared in the cauldron (or, frying pan) and in the pan (or, flat plate). Christ in every way put to the proof here below answers to the type, not merely kept but eaten. There were trials of Christ which He only could enter into and appreciate. Even of the great temptation in the wilderness, none of the details is revealed to us. How well He knows them! But what, to take another example, did the sleeping apostles know of that in the garden of Gethsemane?

Yet we have the closing efforts of Satan, when the forty days were completed, revealed to us carefully in both Matt. 4 and Luke 4. Accordingly we learn in ver. 10 that, "every meal offering, mingled with oil and dry, shall all the sons of Aaron have one as the other." Christ and His own enjoy thus together the offering of all His life here below as an oblation to Jehovah.

THE LAW OF THE PEACE OFFERINGS

The institution in Lev. 3 took cognisance of the offerings, whether of the herd or the flock, the kine, the sheep, or the goat. Here we have other particulars of instructive moment, especially as to eating, the sign of communion.

"And this is the law of the sacrifice of peace offerings, which [one] shall offer to Jehovah. If he shall offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, fine flour soaked. Besides the cakes, he shall offer his offering of leavened bread with the sacrifice of his peace offerings for thanksgiving. And of it he shall offer one out of the whole offering as a heave offering to Jehovah; to the priest that sprinkleth the blood of the peace offerings it shall be. And the flesh of the sacrifice of his peace offerings for thanksgiving shall be eaten on the day of his offering: he shall not leave any of it until the morning. And if the sacrifice of his offering be a vow, or voluntary, it shall be eaten on the day he offereth his sacrifice, and on the morrow the remainder of it shall be eaten; and the remainder of the flesh of the sacrifice on the third day shall be burnt with fire. And if [any] of the flesh of the sacrifice of his peace offerings be eaten on the third day, it shall not be accepted, nor shall it be reckoned to him that offered it; it shall be an unclean thing, and the soul that eateth of it shall bear his iniquity. And the flesh that toucheth any unclean thing shall not be eaten; it shall be burnt with fire. And as for the flesh, all that are clean may eat the flesh; but the soul that eateth the flesh of the sacrifice of peace offerings that are for Jehovah, having his uncleanness upon him, that soul shall be cut off from his peoples. And if a soul touch anything unclean, the uncleanness of man or unclean beast or any unclean abomination, and eat of the flesh of the sacrifice of peace offerings that are for Jehovah, that soul shall be cut off from his peoples" (vers. 11-21).

First of all comes a distinction peculiar to these offerings. Some were simply for thanksgiving; others might be for a vow, marking special devotedness, or they might be voluntary, and so quite as powerfully representing love and delight without any direct occasion to elicit them. They had therefore a deeper character than where the offering was for thanksgiving. But this will come again before us later on.

Next we see that with the sacrifice one had to present also unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, fine flour soaked. It is in substance the Meal offering. Christ is before the heart, not only sacrificed for us (without which fellowship were impossible), but also in all the perfection of what He was here below, as the One absolutely agreeable to His Father, always doing the things which pleased Him. His death had a character and result which nothing else could furnish; but He Himself was the object of continual and perfect satisfaction to the One Who had never found it before in man on earth; and this, where the Holy Spirit had the fullest operation inwardly and outwardly, is just what such an accompaniment here presented to God. But we need to say the less now on the subject, as we have had the type itself before us fully in Lev. 2.

Here however a very notable difference follows. "Besides the cakes, he shall offer his offering of leavened bread with the sacrifice of his peace offerings for thanksgiving" (ver. 13). It is the more striking, because every Israelite began the holy year with the Passover where leaven in every form was altogether prohibited; and this prohibition extended to the Meal offering in pointed terms, as the chapter devoted to it makes plain. Yet in the Peace offering for thanksgiving, as in the two loaves of the Feast of Weeks, leaven was not only allowed but prescribed. And the reason in each case was the same. Divine wisdom was providing for man and his fellowship. It was man believing and saintly. Still it took account of his nature. There was that in him which was not in Christ. In what represented Him leaven was not nor could be. But in what represented the saints and their fellowship there must be that which intimated the corruption of nature, if the account were to take the stamp of truth. Not that it was leaven at work but baked: in both cases we hear of "leavened bread (or, cakes)." Still there the leaven was and there only. One out of the whole, or of each, offering was to be presented as a heave offering to Jehovah; and this fell to the blood-sprinkling priest as his portion. Christ has and loves to have His part in our thanksgiving, He without Whom we could have none.

Then we learn the superior power of a vow or voluntary offering, representing devotedness of heart in the offerer, over simple return of thanks for blessings received, however good and right. The flesh, in the latter case, must be eaten the same day as the sacrifice. The communion was then only acceptable and sound. But if it had devotedness or spontaneity, there was a power of sustainment that lasted. The flesh was to be eaten on that day, but "on the morrow also its remainder shall be eaten." After that there must be no eating. "The remainder of the flesh of the sacrifice on the third day shall be burnt with fire." Separation from the sacrifice beyond the second day could not be allowed. Fellowship in joy and peace is encouraged, especially where Christ draws and fills the heart in the power of His sacrifice; but the feast must not be too far severed from its source. To guard from such profanity, the remainder after the second day must be burnt with fire; to eat on the third day was intolerable.

Indeed, as the danger was great of abusing holy fellowship, we find in vers. 18-21 warnings of peculiar solemnity. The attempt to prolong the appearance of communion is perilous. Not only should it not be accepted nor reckoned to the offerer, "it shall be an unclean thing, and the soul that eateth of it shall bear his iniquity." We read in 1 Cor. 11 an analogous dealing of the Lord where His supper was taken without discerning His body and with the lack of discerning themselves. His hand lay heavily in chastening such grievous irreverence toward His body and blood. Yet it was not for "damnation" as the superstitious conceived, ignorant of His grace, but for temporal chastisement, in some cases up to death: all its measures were, that they should not be condemned, i.e. "damned," with the world.

Holiness then is to temper, guard, and govern the joy of fellowship. "And the flesh that toucheth anything unclean shall not be eaten; it shall be burnt with fire." Undue familiarity is an offence in the expression of praise and blessing. What is it to sing to God that which we know is neither true nor becoming? How solemnly we are bound that it disappear!

Again, while every Israelite was eligible to be invited and share the feast, there was an inflexible condition: he must be clean. "And as for the flesh, all that are clean may eat the flesh. But the soul that eateth the flesh of the sacrifice of peace offerings which are for Jehovah, having his uncleanness upon him, that soul shall be cut off from his peoples. And if a soul touch any thing unclean, the uncleanness of man or unclean beast or any unclean abomination, and eat of the flesh of the sacrifice of peace offerings that are for Jehovah, that soul shall be cut off from his peoples." If we are free by grace to enjoy the fellowship of Jehovah, and of Christ the Priest, of His priests as a whole and of the very simplest of His people; we are bound to refuse all irreverence and all iniquity. If we associate with that fellowship what is offensive to God's nature and will, we do so at our peril before Him Who will surely vindicate Himself and His word. To be a Christian, ever so truly, does not suffice, indispensable as it is. The apostle in 1 Corinthians 11:27 does not speak of unworthy or unconverted communicants, but of eating and drinking the Lord's supper "unworthily."

PROHIBITION OF FAT AND BLOOD.

A fresh word comes next, specifically dealing with the fat and the blood. The Israelite is forbidden to eat of the blood absolutely, but of the fat in those parts of sacrifices devoted as a Fire offering to Jehovah, as it would seem.

"And Jehovah spoke to Moses, saying, Speak to the children of Israel, saying, Ye shall eat no fat of ox, or sheep, or goat. And the fat of a dead carcase, and the fat of that which is torn, may be used in any other service; but ye shall in no wise eat it. For whosoever eateth the fat of the beast of which men offer a fire offering to Jehovah, the soul that eateth shall be out off from his peoples. And ye shall eat no blood of fowl or beast, in any of your dwellings. Whatever soul [it be] that eateth any manner of blood shall be cut off from his peoples" (vers. 22-27).

This is evidently the appropriate place for inserting the prohibition before us. It follows the law of the Peace offerings, where the general rules of eating or not eating had been carefully laid down. In that sacrifice, as in the Sin offering, the utmost stress was laid on the fat, especially of the inwards, which Aaron's sons were to burn on the altar, the food of the Fire offering for a sweet odour to Jehovah. The fat represented the intrinsic excellence and energy of what was offered in sacrifice to Jehovah. It was therefore not for the priests to use, but an odour of rest to Him Who alone could fully estimate it in the Antitype

On festive occasions, at any rate the Feast of Tabernacles, the people were taught that the day was holy to Jehovah their God, and that they were not to mourn or weep, as they did on hearing the words of the law. Joy has its privileges through His grace, as well as the sorrow that befits our shortcomings and yet deeper failures. The word therefore was, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared; for this day is holy to our Lord; neither be ye grieved, for the joy of Jehovah is your strength (or, stronghold). But the fat here allowed was not of course what was exclusively reserved for Him in the sacrificial portions. It was meet that He should have His proper delight in that which glorified Him in Christ; it was wondrous grace that we should have not merely pardon or justification but express fellowship in the same Christ, though we could not have it in the same measure or way. If God shares His joy with us in Christ's sacrifice, all the more those that are His should heed His call to reverence and godly fear.

Nor is this forgotten in the licence where no sacrifice was in question. "And the fat of the dead carcase, and the fat of that which is torn, may be used in any other service; but ye shall in no wise eat it." What died of itself or through another animal's violence, as a whole, had been forbidden already in Exodus 22:31, and was to be thrown to the dogs; much more was its fat unlawful to Israelites, as they were holy to Jehovah. In any other way it might be used. "For whosoever eateth the fat of the beast of which men offer a fire offering to Jehovah, the soul that eateth shall be cut off from his peoples."

But the blood was universally interdicted to the people who knew, as none others did of old, that life belongs to God. It mattered not what the animal might be, fowl or beast, all was forbidden absolutely. "And ye shall eat no blood, of fowl or of beast, in any of your dwellings: whatever soul [it be] that eateth any manner of blood shall be cut off from his peoples." It denied the rights of God, the Creator; and if man forfeited his by sin, Jehovah maintained His title over it unimpaired. He instituted government by man in the first place to take cognisance of death by violent intent. Shed blood is its sign, and it belongs to God exclusively; man has no title to appropriate it. So we see that, long after the Holy Spirit was given, and Gentile freedom from circumcision was insisted on, eating of blood was still prohibited, as well as personal purity enjoined. The Christian is the last who should make light of a "faithful Creator." The principles laid down for Noah are not Jewish statutes, and subsist: so the apostles decided in Acts 15.

SUPPLEMENT ON PEACE OFFERINGS

This is in no way, as has been said, a recapitulation. It conveys from Jehovah a fresh communication of moment for the entire body of the priesthood, and also for the priest ministering on each occasion of this offering. And the truth which we Christians are meant to learn thereby is of special interest.

"And Jehovah spoke to Moses, saying, Speak to the children of Israel, saying, He that offereth the sacrifice of his peace offerings to Jehovah shall bring his oblation to Jehovah of the sacrifice of his peace offerings. His own hands shall bring Jehovah's fire offerings: the fat with the breast shall he bring, that the breast may be waved as a wave offering before Jehovah. And the priest shall burn the fat on the altar; and the breast shall be Aaron's and his sons. And the right shoulder (or thigh) shall ye give to the priest for a heave offering out of the sacrifice of your peace offerings. He of the sons of Aaron that offereth the blood of the peace offerings and the fat shall have the right shoulder for a portion. For the breast of the wave offering and the shoulder of the heave offering have I taken of the children of Israel from the sacrifices of their peace offerings, and have given them to Aaron the priest and to his sons from the children of Israel, as a due portion for ever. This is [the portion] of the anointing of Aaron, and of the anointing of his sons, from Jehovah's fire offerings, in the day he brought them near to serve Jehovah as priests, which Jehovah commanded to be given them by the children of Israel in the day that he anointed them, as a due portion for ever throughout their generations" (vers. 28-36).

It is worthy of notice that, while all three offerings of sweet savour fell under one communication from Jehovah in Lev. 1-3, "the law" of the sacrifice of Peace offerings formed the close of the word from Jehovah as to the Sin offering and that of Trespass. We can understand a plain reason for the change of arrangement in "the law;" because there, not in the original institution, the weighty fact appears that, besides unleavened cakes mingled with oil and unleavened wafers anointed with oil, which typified the Lord's holy humanity born of the Spirit and in His power, there were cakes of leavened bread here (Leviticus 7:13), and here only, save also in the new Meal offering at the Feast of Weeks. For there also the two wave-loaves were not only of fine flour but baken with leaven (Leviticus 23:16-19), and needed an accompanying Sin offering. For man in both cases entered; saintly man no doubt, but having still the old nature, and therefore requiring the blood that atones for sin. In Christ there was none: in us, even in our thanksgiving, it is there, even if it act not; and faith feels and owns the humbling fact that it is only through Christ's death it is annulled. In that "law" is recognised also the "abomination" of separating the eating or the communion of the Peace offering from the sacrifice. The sacrifice of thanksgiving must be eaten the same day; even the vow or voluntary offering of greater energy could not be sustained more than the day after: beyond this, in any case, the rest must be burnt. Thus is our saintly communion closely conjoined with Jehovah's food in the Peace offering: not only Christ sacrificed to Him for us. Here too while the liberty was large, the indispensable need of cleanness is required. To eat when defiled is peremptorily denounced for every soul (vers. 19-21).

This last truth accounts too for the separate communication that follows in Leviticus 7:22-27. The Peace offering was that which alone of these offerings admitted of eating on the part of Jehovah's people. Hence the necessity for rigidly forbidding any abuse of the privilege. To all without exception this prohibition reached. To Aaron and his sons the word came in Leviticus 6:24-25, stretching down to this point in Lev. 7 where Moses is told to speak to the children of Israel, No fat of the sacrificial animals was to be eaten, nor of what died of itself, or was torn. And all blood was absolutely forbidden to be eaten: not only the inward energy, but the life too was sacred to Jehovah, Who would brook no meddling with His sole right and title here.

On a similar principle a fresh communication from Jehovah in vers. 28-36 claims out of the Peace offering the wave-breast and the heave-shoulder. The breast was for the whole priestly family, Aaron and his sons; the shoulder for the offering priest: both as the respective and fixed portion for ever from the children of Israel. Thus, Jehovah had His part, and the Israelite was free to enjoy, himself, his family, and any Israelite he might invite to share, provided all and only if they were clean. We find solely in this last communication, and in language of emphatic solemnity, that Jehovah reserved an especial portion, not to weaken but to deepen the fellowship. Aaron and his sons we have seen to mean Christ and His own. For us communion is altogether short which does not contemplate the Head and the body, even all saints. So if the apostle writes to the church of God which is in Corinth, to sanctified persons in Christ Jesus, saints called, he adds "with all that in every place call on the name of our Lord Jesus Christ both theirs and ours." And for the saints and faithful in Christ Jesus who were in Ephesus he prays, that Christ may dwell through faith in their hearts, being rooted and grounded in love in order that they may be fully able to apprehend with all the saints what is the breadth and length and depth and height, and to know the love of Christ which passeth knowledge, that they may be filled to all the fulness of God.

The Heave offering was more absolute than the Wave offering, though the same offering might in cases be called by either name according to the respective aspect. The former was not the whole of what was offered, but part offered to Jehovah. The breast as a whole was waved, the right shoulder heaved, the symbols of the affections as a whole, and of strength which could best sustain the burden. Christ and His own in nearness to God enjoy the love together; He as the Priest that offered has His special joy in that which represented the support of the weak. But the fat or inward energy, as the blood, was Jehovah's portion. Thus while all had their communion in Christ, each had what specially was due on immutable grounds and for ever. The communion of saints could not be in Israel as it is enjoyed in the church of God since redemption; but this type was a beautiful anticipation in its measure.

FINAL SUMMARY OF THE OFFERINGS.

The institution, or particularly "the law" of the Offerings, closes in verses 37, 38.

"This [is] the law of the burnt offering, of the meal offering, and of the sin offering, and of the trespass offering, and of the consecration offering, and of the sacrifice of peace offerings; which Jehovah commanded Moses in mount Sinai, in the day that he commanded the children of Israel to present their offerings to Jehovah, in the wilderness of Sinai" (vers. 37, 38).

Christ, the offering of Christ, is the reality in which all these shadows meet. The varied colours of each and all blend as it were into that perfect light, in which God delighted as the display of His nature in His Son, become man in grace and truth for man, who else had neither, and now by faith received both; and this in a sacrifice, which not only bore the sins of the first man but transferred to him the acceptance of the Second in a savour of rest before God.

Undoubtedly the rich grace in the work of Christ has a real and permanent, as it should have a deep, effect spiritually on the believer. We love Him because He first loved us; we hate the sins, of us and of all, the judgment of which we behold by faith, unsparingly and beyond creature thought, dealt with by God in the cross. But it is a mistake and a perversion of the word to read in the Burnt offering, or the Meal or the so called Peace offering, our own devotedness, whatever impulse the truth in them may give to our souls. Rather are we called in faith to recognise, not only our utter lack but the radical contrariety of our fallen nature to what we have learnt Christ to be in life and death, searched as He indeed was by such a test of fire as neither Adam nor any of his sons had ever known. For in every living detail He was as perfect as in the surrender of Himself to death, and this in obedience for God's glory, no less than as bearing our sins in His own body on the tree; and as the result He brings us to enjoy communion with God, the Priest, and all the saints, whether they enter into that holy nearness or be vague, as so many of the faithful are.

Thus learnt we the Christ, as we heard Him and were taught in Him, even as the truth is in Jesus, Who is the truth. Doubtless the apostle could add not a little more, seeing that He was not only the Firstborn or Chief of all creation, but the Beginning, the Firstborn from the dead, yea Head of the body the church. He could bring out our having put off according to our former course the old man that corrupts itself according to the lusts of deceit; and our being renewed in the spirit of our mind; and our having put on the new man that according to God was created in righteousness and holiness of the truth. Such privileges transcend what is implied in the offerings; but what is there, if rightly interpreted in the light of Christ, shines bright to faith.

The offerings for Sin and Trespass were comparatively negative and essentially occupied with the sad variety of sin in general or guilt in responsible relationship to Jehovah. They could not indeed proclaim full remission, for the blood of Jesus His Son was not yet shed to cleanse from all sins. Yet do they tell of Him Who is full of compassion and grace, slow to anger and plenteous in mercy and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin. But as the sweet savour offerings proved divine love in Christ by positive and overflowing goodness, so did those for sin and guilt testify it by meeting man in his abject evil, misery and ruin. Without doubt faith and self-judgment are supposed; but the efficacy is solely in Christ prefigured by the offering. Those who rested on the form and letter got nothing that sanctified beyond cleanness of flesh; but such as looked in heart to the Messiah got spiritual blessing, and walked in all the commandments and ordinances of Jehovah without blame.

The commanding truth that appears everywhere, no matter what may be the difference of shape in the shadow of things to come, is that the body or substance is of Christ. The Holy Spirit works effectually as the Father draws. But to the called, both Jews and Greeks, Christ is God's power and God's wisdom. The world may count Him crucified to be folly; but the foolishness of God is wiser than men, and the weakness of God is stronger than men. And of Him it is, that as Christ died for our sins, so we are in Christ Jesus, Who was made to us wisdom from God, and righteousness and holiness and redemption, leaving us to boast in none but Jehovah.

This therefore casts the soul, tried by the consciousness of its unworthiness and the failure of all efforts, on Christ and His work. There only does the Spirit direct for peace; Christ made it through the blood of His cross. The believer is thus entitled to enjoy it; he rests on God's value for it, and as this never changes, such should be his peace also. The Spirit bears witness, not only that there is no work comparable, no work therefore to share its place, but that God will never remember more the sins and iniquities of those that believe. The cleansing of their feet defiled in the miry ways of the world is needed, and never fails through Jesus the Advocate with the Father. But the propitiation abides in its constant value; and the washing of water by the word is applied whenever the need arises; not as if the worshipper once purged loses his relationship and nearness to God, but to restore the communion which has been interrupted by a sin. The one offering remains undisturbed in its blessed effect; but Christ's advocacy works by the word and Spirit of God to conciliate the believer's failure with that standard. God is indeed faithful; and we have in Christ a living Saviour, not His death only, immense and precious as it is: He is the all (the complete object), and in all.