02.3 THE PEACE OFFERING

3 THE PEACE OFFERING Lev 7:11; Lev 7:13; Lev 7:16; Lev 7:28-38.

Having considered the details of the burnt offering and of the meat offering, we have now before us the instructions concerning the peace offering. A word of explanation may be called for as to why we have left the sequence of the opening chapters and propose looking at this subject from Lev 7:1-38 and not from Lev 3:1-37. In Lev 4:1-35 it would appear that more is said of the sin offering than of the other offerings which occupy the first three chapters. The first three offerings were all voluntary offerings, but the sin and trespass offerings were obligatory. It was left to the spontaneous movement of the offerer to bring any of the sweet savour offerings, but when one had sinned, he must bring a sin offering or else be cut off from his people; there was no alternative. The more lengthy details concerning the sin offering would show the necessity of being well aware of the seriousness of this question of sins, and it may be that we more readily understand the effect of Christ dealing with the question of sins on our account, than of His having dealt with it on God’s account as seen typically in the burnt offering. In Lev 7:1-38 more is said of the peace offering than in Lev 3:1-37. The reason for this will become evident as we proceed. This word "law" comes from the Hebrew word "torah," which means teaching; thus the "law of the offerings" would show the teaching of the offerings. Another point to be noted is that, in the opening chapters of this book where the five offerings are given in sequence, the peace offering comes third, while in the law of the offerings the peace offering comes last. Fellowship is the outstanding character of this offering, that is why it is last in this section. As called into fellowship with God through the work which Christ has effected, He would have us to enter into His appreciation of all that Christ has done. What a privilege is ours to be called into the fellowship of His Son, and to have before us in that fellowship all that Christ has effected both for the glory of God and for our blessing. There is a wealth of instruction in this chapter, including that to which we call attention, the richness of what is available to the saints in the circle of Christian fellowship today. The thought of fellowship in relation to this offering is seen in that God has the first portion, the priest who offered it has his portion, and the offerer has his portion also. The offerer is first mentioned as we read in Lev 7:11-21, but from the later verses it is clear that God’s portion was to be first, then the priest’s portion, and lastly that of the offerer. These verses would clearly show that all which is brought to God as the answer to the peace offering, leads to the enrichment of the company from which it is offered. We must remember that it is a spiritual matter today, for the shadows have passed, and we have the substance in Christ. It involves our growing in the apprehension of all that Christ has accomplished and, as the fruit of this growth, being enabled to bring an offering to our God. As offerers it is essential that we are those who have accumulated spiritual substance in our souls, which as priests we are privileged to offer to our God. To bring an offering involves that some precious feature of Christ has secured a place in our souls. It was an anointed priest who offered the offering, which would speak to us of the presence in our hearts of the Holy Spirit of God. Truly no one could bring as an offering to God any feature of Christ without being himself enriched in soul as a consequence. "The soul of the diligent shall be made fat," Pro 13:4. There is gain in the accumulating of substance for offering, and further gain in presenting it, as the details of this chapter clearly show.

There are three reasons given for the presentation of this offering, "a thanksgiving" — Lev 7:12; "a vow," and "a voluntary offering" — Lev 7:16. In each case it would spring from some appreciation of what God is to us through Christ. The word "peace" may be translated "prosperity," and this no doubt gives the true character of this offering. It is a spontaneous movement of affection towards God, born of an increased appreciation of all the blessing into which we have been brought. As meditating upon what has been secured for the glory of God and our blessing, we cannot refrain from opening our lips, and as in the enjoyment of spiritual "prosperity," give back to God in a response of praise, thanksgiving and worship, our appreciation of it all. This is the character of "thanksgiving," perhaps the most simple of the three presentations we have mentioned, and one which is within the reach of each of God’s people. A "vow" would have to do with some act of devotion, involving a definite committal to God to accomplish some work for His glory, and for the blessing of His people. There are occasions in our lives when we experience deep exercise as to matters affecting the divine circle, and we feel the necessity of definitely devoting ourselves to the Lord in order to be available for His interests. There is no element of servility today in our service to God, but rather a spontaneous movement of heart in being available for His pleasure. It may be devoting our time as desiring the blessing of the saints; it may be devoting oneself entirely to the will of God as we are exhorted to do in Rom 12:1-21. Are we lacking in these acts of devotion today? Few seem prepared to commit themselves to the service of God as entirely devoted to His will. If one sees a need and takes it up in communion with God, seeking grace to be devoted to the particular service involved, there would be seen the features of a "vow" peace offering. It is not obligatory, but it is a privilege open to any who have a real desire to definitely commit themselves to God in order to be used by Him. All is of the freewill of the offerer; there is nothing of an obligation here. The third character of this offering is "voluntary." This seems to indicate the desire to supply food for the nourishment of the priestly company, and a desire, too, for the enjoyment of fellowship with God. A "thanksgiving" would be a response to some blessing received, and a "vow" would speak of some interest to which one has devoted oneself, but "voluntary" would suggest a desire for fellowship with God and with His people in the things concerning our Lord Jesus Christ. Mr. Darby was once asked, "Why do the brethren come together as they do?" His simple answer was, "Because they cannot help it." That is the character of "a voluntary offering." It would involve bringing something into the company which would first be for the pleasure of God, and then become food for His people; all springing from a desire to add to the enrichment of the circle of which Christ is the centre. It would involve the telling out from a full heart of all that Christ is to the offerer. The details given in our chapter would assuredly suggest this.

"If he 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, of fine flour, fried." In this chapter we read that it was only in the case of "a thanksgiving" that a meat offering was to be included with it. This would suggest that when we speak to God in appreciation of, and thankfulness for all that Christ has brought us into, we have in mind not His death only, but also His perfect life which led up to the cross. In our consideration of the "meat offering" we saw that the cakes mingled with oil spoke of the holy conception of the body of our Lord in the power of the Spirit of God. We also saw that the anointing with oil pointed on to the moment on the banks of the Jordan when our Lord was publicly anointed in view of His service here for God. In the New Translation we find another feature introduced; the word "fried" (Lev 7:12) is translated "saturated" with oil. The answer to this may be found in such a passage as 1Ti 3:16, "Great is the mystery of godliness; God was manifest in the flesh, justified in the Spirit." Every movement made by our Lord when in this world, and every word which He spoke, were all in the power of the Holy Spirit. It is this blessed Person, our Lord Jesus Christ, whose every movement was in the power of the Spirit, who has brought us into fellowship with God as the result of His death. As brought to God we have a spiritual appreciation of the perfect life of the Lord Jesus and can give thanks to God for all that we have been brought to see in Christ.

"And the LORD spake unto Moses, saying, Speak unto the children of Israel, saying, He that offereth the sacrifice of peace offerings unto the LORD shall bring his oblation unto the LORD of the sacrifice of his peace offerings," Lev 7:28-29.

Note the various phrases used here. "Unto the LORD"; "of the LORD" and "before the LORD," Lev 7:29-30. If we desire to bring something into the gathering which is to be first for the pleasure of God, and thus lead to the enrichment of the brethren, we must be sure that what we bring is "of the LORD." There is no place at all for anything of ourselves, but if it has some feature of Christ, however small, if it is "of the LORD" it will result in the further enrichment of the saints. The phrase "of the LORD" would indicate that what is brought is divine in origin. Having been brought, it is then waved "before the LORD," which would give the offerer the sense that the eyes of God were resting appreciatively upon the offering. If our movements are before the brethren only, there will be no positive result, but if these movements are made consciously for the pleasure of God, there is bound to be spiritual gain. It was said of Ishmael before he was born that he would dwell in the presence of all his brethren, and it is later recorded that he died in the presence of all his brethren. He lacked what a servant of the Lord has called "secret history with God." Let us beware of this danger! If our life in the presence of our brethren is in accord with our life in the presence of God, we shall be of great help to them, but we need to beware of the former if lacking in the latter. "Before the LORD" would involve the consciousness of ministering to God that which is pleasurable to Him. Thirdly, in Lev 7:29, we have the phrase "unto the LORD." If we have gained spiritual substance, divine in its origin, and hold it in our affections in relation to the pleasure of God, when the moment comes to offer it "unto the LORD" we shall have the assurance that it is acceptable to Him. We are all capable in measure of offering something, for who cannot give thanks to God? We may not all be able to rise to the "vow," but when it is a question of "a thanksgiving" or "a voluntary offering," there is room for everyone of us to offer.

"He that offereth the sacrifice of his peace offerings unto the LORD shall bring his oblation unto the LORD," Lev 7:29. The word "Oblation" means a "food offering." Whilst it is primarily for the delight of the heart of God, all receive gain from it. A brother may spontaneously give thanks to God by speaking of the greatness and the glory of Christ, and it becomes food for the souls of those who have the privilege of hearing it.

Moreover we read, "His own hands shall bring the offerings of the LORD made by fire," Lev 7:30. We should ever be ready to receive enrichment from that which others bring to God, but we should also be concerned to bring that which will enrich others. It is wonderful to know that what is offered to God as food becomes food for the saints. Consideration of this would raise the question with each of us, Am I bringing that which is able to spiritually enrich the company? It may be something which has been secured at the expense of time or of opportunities, but it will be pleasurable to God and have the effect of bringing blessing to the brethren.

"The fat with the breast" is next spoken of. The fat speaks of the excellence of the offering and is always for God. It must come first. The fat was for God, and the breast was for the priest; we must not reverse this order. The fat was first to be burned and so offered to God, before the priest who waved the offering could partake of the breast. The breast was waved, and the shoulder was heaved, and both became food for the offering priest. It is the offering priest who received this food as his own portion. The breast would speak of the love of Christ, and the shoulder of His power; both expressed in His perfect walk in this world under the eye of God. The breast was waved from side to side, indicating a movement of affection, while the shoulder was raised up and would suggest a movement of ability. The wave breast ever precedes the heave shoulder, suggesting that love underlay every movement which was made for the pleasure of God. No movement of ability which lacks love as underlying and prompting that movement, will ever be acceptable to God or helpful to the brethren. When material for the building of the tabernacle was in view, God said, "Of every man that giveth it willingly with his heart ye shall take My offering," Exo 25:1-40. The margin assures us the gift was a heave offering, but "with his heart" would suggest the features of the wave offering too. Other two examples are seen in the New Testament. At the end of John 14:1-31 we read, "But that the world may know that I love the Father; and as the Father gave Me commandment, even so I do. Arise, let us go hence," John 14:31. Here we see the wave offering underlying the heave offering. Then in 1Co 13:1-13 we learn that any movement, however great, which is lacking in love as its incentive, is valueless. If these features shone in their perfection in Christ, they ought certainly to be seen also in us. We may refer to yet one more wonderful example, "Greater love hath no man than this, that a man lay down his life for his friends," Joh 15:13. Here again the wave offering is seen as underlying the heave offering. The wave breast and the heave shoulder became food for the offering priest. As taught by the Holy Spirit we first learn these blessed features in Christ, then as feeding upon them, we become like Him as formed in the same blessed features. Hence the gifts which are brought "unto the LORD" also provide food for the priests to sustain them in their priestly capacity. May we all seek to be helpers in this way, remembering that what we gain in our own souls of the preciousness of Christ and bring into the company as an offering to God, will enrich the whole company. In closing, we must note the summing up of the law of the offerings.

"This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire . . . This is the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the consecrations, and of the sacrifice of the peace offerings." Lev 7:35, Lev 7:37

Wherever Aaron and his sons are brought together, Christ and the assembly are typified. We are privileged to take these things up in communion with Christ as associated with Him in the power of the Holy Spirit. All that Christ is in perfect Manhood, all that He did for the pleasure of God, becomes available for us to feed upon in the power of the Holy Spirit, and all is summarized in these verses. God has called us in our day into the spiritual enjoyment of all that delights His own heart in His well-beloved Son. As we learn something of what Christ has done for the pleasure of God as the answer to the burnt offering, and learn too with deep appreciation of the perfection of His pathway which led to the cross, we shall accumulate spiritual substance which will lead to the presentation of a peace offering for the delight of the heart of God, and for the enrichment of the circle of fellowship in which we move. It will lead to the consciousness of reconciliation, and will give us holy liberty in the presence of God, as we feed upon the very food which delights the heart of God Himself. So we note again that the peace offering is put last in this summary. God wants us to be in the enjoyment of every feature seen in His beloved Son which has ever delighted His own heart. How truly we sing together at times,

"Brought to rest within the circle,
Where love’s treasures are displayed."
Not only are we brought there but as we also sing,
"In thy grace Thou now hast called us
Sharers of Thy joy to be,
And to know the blessed secret
Of His preciousness to Thee." This is our portion, the portion of the anointing for it is the normal work of the Holy Spirit as we see in John 13:1-38, John 14:1-31, John 15:1-27, John 16:1-33, where we have the confirmation of the Lord’s own words, "He shall take of Mine, and shall show it unto you." We have the power to take it in and to enjoy it in our souls, and as the result of appropriating it we are able to present to God a "voluntary offering" and a "thanksgiving," thus giving pleasure to God and ministering food to His people. This is the answer today to the typical system. The shadows have passed away, and we have the substance in our Lord Jesus Christ. May we feed upon Him more and more so that we may have substance to offer to our God, and be enabled to contribute to the spiritual upbuilding of the brethren.