Leviticus 6

Leviticus 6:1

A Burnt Offering From the Herd

The Israelite can choose his burnt offering from three kinds of animals. All three kinds are clean, tame animals. They also have a certain benefit for mankind. These two characteristics – clean and tame – make them suitable to serve as offering, because they show – in picture – something of the Lord Jesus’ offering. A deer, for example, is a pure animal, and can be eaten from. Yet it is unsuitable as offering, because it is not tame. It must be hunted. On the Lord Jesus there was no need to be hunted, so to speak. He has voluntarily come to the service of man.

The offerings are decreasing in size. God starts with the biggest animal. If it’s a burnt offering from the herd, it must be a male without defect. The offeror must look for this in his herd. That requires effort. Bringing an offering takes effort, it does not happen by itself (cf. 1 Chronicles 21:23-24). Then he has to bring his offering to the tent of meeting. There he becomes aware of his being a pleasure to God.

Spiritually applied this means that an offering to God – that is, to tell Him something about the Lord Jesus – cannot be made without having been busy with the Lord Jesus and seeing Who He is for God. We see this when we read the Gospels, especially the Gospel according to John. There we see how He does everything for God. Everything He does is perfect, unblemished, without any defect; He is “unblemished and spotless” (1 Peter 1:19). He does everything in male power and with perseverance. The bull also suggests persevering service.

When the offeror and his offering animal stand before the tent of meeting, he must put his hand upon the head of the burnt offering. By this he identifies himself with the offering. All the value of the burnt offering is therefore as it were passed on to him, the offeror. God sees him in this offering. This suggests to us that God “has taken us into favor in the Beloved” (Ephesians 1:6, Darby Translation). He no longer sees our sins, they are atoned or covered by the work of the Lord Jesus. Our identification with the Lord Jesus is also beautifully described in Romans 6: “For if we have become united with [Him] in the likeness of His death, certainly we shall also be [in the likeness] of His resurrection” (Romans 6:5; Ephesians 2:5-6).

The aspect of atonement is also mentioned. Atonement means covering. The offeror is covered before God in view of his sins. Although the burnt offering is not brought for the sake of sin, the offeror is a sinner by nature. When we come to God in the pleasantness of Christ’s offering, we know that atonement for our sins has been made. Therefore, immediately following the fact that we have been taken into favor in the Beloved, it is said: “In Him we have redemption through His blood, the forgiveness of our trespasses” (Ephesians 1:7).

After the offeror has put his hand on the head of the burnt offering, he must slay the animal, literally ‘cut the throat’. This emphasizes that the animal is not only killed, but that blood flows. It means to us that we think about the death of the Lord Jesus. We must realize in our hearts that He died because God asked Him to do so. We offer the Lord Jesus as a burnt offering to God, we bring Him before God, when we tell God how much He must have found a perfect pleasure in the death of the Lord Jesus.

The offeror may also skin the burnt offering and cut the offering into its pieces. We do this when we are busy with the inner life of the Lord Jesus. Especially in the book of Psalms we hear what is going on in Him during the accomplishment of His work on the cross. Everything is perfectly devoted to God, both externally and internally. Reading about it, thinking about it, and then talking to God about it is laying down the pieces of the offering before Him.

Through their dealings with God, priests know the value of the blood and of the pieces of the offering. They know how to deal with it, how to sacrifice everything in a way that is pleasing to God. The priests make fire. Fire represents God’s examining and testing holiness. The offering comes into the fire. God’s examining and testing holiness finds nothing in Him personally that is not in accordance with God’s holiness.

In the “pieces” we can see the different phases of the Lord Jesus’ life. Each phase shows perfection. As a Child and as a young Man He is perfectly obedient to His parents. When He is an Adult and goes His way through Israel, He is also perfect there. In everything He encounters on His way His perfection becomes visible. He always speaks and acts perfectly.

The “head” represents the thinking of the Lord Jesus. All His thoughts are always focused on God. The “suet” or “fat” represents the energy with which He accomplishes the work. In the peace offering the fat is spoken of extensively (Leviticus 3:3-5). The “entrails” represent His inner feelings. We read several times that the Lord Jesus “felt compassion”, that is to say, was moved inwardly (Matthew 9:36; Matthew 14:14; Matthew 15:32; Matthew 18:27; Matthew 20:34; Mark 1:41; Mark 6:34; Mark 8:2; Luke 7:13; Luke 10:33; Luke 15:20). The “legs” speak of His walk.

All pieces must be washed with water. Water is a picture of the Word of God (Ephesians 5:26). There is nothing in the Lord Jesus that should be washed away, as is so often the case with us. Everything in and of the Lord Jesus is in perfect accordance with God’s Word. With Him the water is, so to speak, before as pure as after washing, because there is no dirt to remove. Every aspect of His life and death has been tested by the Word of God. Everything turns out to be based on the Word and finds its fulfilment in Him.

Everything is burned on the altar, so that it goes up to God as a soothing aroma for Him. The altar is a picture of the cross of the Lord Jesus where He gave the offering of His life. God wishes to receive from our heart what we have considered in it about what His Son did on the cross, especially when we are together as a church.

Leviticus 6:2

A Burnt Offering From the Flock

The Israelite may also bring a smaller animal than a young bull as a burnt offering: a male without defect of the sheep or of the goats. It speaks of the same perfect work of the Lord Jesus and is also “a soothing aroma to the LORD”. What is not perfect, however, is our understanding, our awareness of what the burnt offering is. We see a distinction in this respect.

An older believer who has been busy with the Lord Jesus a lot and therefore has seen much of His glory can tell the Father more about Him – that is, bring a greater burnt offering – than someone who has not been converted for so long. But they both tell the Father about the Lord Jesus what is pleasing to Him.

In the young bull, the greatest burnt offering, we see the Lord Jesus Who is perfectly faithful and persevering in His service work to death. In the sheep we see wonderful qualities: gentleness and surrender, forbearing undergoing mistreatment. We also see this with the Lord Jesus in the Gospels. It is impressive and the Father would love to hear from us how impressed we are with it. Yet that is more passive, while in the young bull we see more the active willpower that is in the Lord Jesus to accomplish the work completely to the glory of God. But both are a soothing aroma to God.

In the goat we see an even weaker picture. A goat is the characteristic animal for the sin offering. Here we do not think so much of a particular characteristic, as in the case of bull and sheep, but of something negative: the removal of sins. Many believers who worship the Lord Jesus and who would like to bring a burnt offering do not get any further than to thank Him for taking their sins away through His work on the cross.

Leviticus 6:3

A Burnt Offering From the Flock

The Israelite may also bring a smaller animal than a young bull as a burnt offering: a male without defect of the sheep or of the goats. It speaks of the same perfect work of the Lord Jesus and is also “a soothing aroma to the LORD”. What is not perfect, however, is our understanding, our awareness of what the burnt offering is. We see a distinction in this respect.

An older believer who has been busy with the Lord Jesus a lot and therefore has seen much of His glory can tell the Father more about Him – that is, bring a greater burnt offering – than someone who has not been converted for so long. But they both tell the Father about the Lord Jesus what is pleasing to Him.

In the young bull, the greatest burnt offering, we see the Lord Jesus Who is perfectly faithful and persevering in His service work to death. In the sheep we see wonderful qualities: gentleness and surrender, forbearing undergoing mistreatment. We also see this with the Lord Jesus in the Gospels. It is impressive and the Father would love to hear from us how impressed we are with it. Yet that is more passive, while in the young bull we see more the active willpower that is in the Lord Jesus to accomplish the work completely to the glory of God. But both are a soothing aroma to God.

In the goat we see an even weaker picture. A goat is the characteristic animal for the sin offering. Here we do not think so much of a particular characteristic, as in the case of bull and sheep, but of something negative: the removal of sins. Many believers who worship the Lord Jesus and who would like to bring a burnt offering do not get any further than to thank Him for taking their sins away through His work on the cross.

Leviticus 6:4

A Burnt Offering From the Flock

The Israelite may also bring a smaller animal than a young bull as a burnt offering: a male without defect of the sheep or of the goats. It speaks of the same perfect work of the Lord Jesus and is also “a soothing aroma to the LORD”. What is not perfect, however, is our understanding, our awareness of what the burnt offering is. We see a distinction in this respect.

An older believer who has been busy with the Lord Jesus a lot and therefore has seen much of His glory can tell the Father more about Him – that is, bring a greater burnt offering – than someone who has not been converted for so long. But they both tell the Father about the Lord Jesus what is pleasing to Him.

In the young bull, the greatest burnt offering, we see the Lord Jesus Who is perfectly faithful and persevering in His service work to death. In the sheep we see wonderful qualities: gentleness and surrender, forbearing undergoing mistreatment. We also see this with the Lord Jesus in the Gospels. It is impressive and the Father would love to hear from us how impressed we are with it. Yet that is more passive, while in the young bull we see more the active willpower that is in the Lord Jesus to accomplish the work completely to the glory of God. But both are a soothing aroma to God.

In the goat we see an even weaker picture. A goat is the characteristic animal for the sin offering. Here we do not think so much of a particular characteristic, as in the case of bull and sheep, but of something negative: the removal of sins. Many believers who worship the Lord Jesus and who would like to bring a burnt offering do not get any further than to thank Him for taking their sins away through His work on the cross.

Leviticus 6:5

A Burnt Offering From the Flock

The Israelite may also bring a smaller animal than a young bull as a burnt offering: a male without defect of the sheep or of the goats. It speaks of the same perfect work of the Lord Jesus and is also “a soothing aroma to the LORD”. What is not perfect, however, is our understanding, our awareness of what the burnt offering is. We see a distinction in this respect.

An older believer who has been busy with the Lord Jesus a lot and therefore has seen much of His glory can tell the Father more about Him – that is, bring a greater burnt offering – than someone who has not been converted for so long. But they both tell the Father about the Lord Jesus what is pleasing to Him.

In the young bull, the greatest burnt offering, we see the Lord Jesus Who is perfectly faithful and persevering in His service work to death. In the sheep we see wonderful qualities: gentleness and surrender, forbearing undergoing mistreatment. We also see this with the Lord Jesus in the Gospels. It is impressive and the Father would love to hear from us how impressed we are with it. Yet that is more passive, while in the young bull we see more the active willpower that is in the Lord Jesus to accomplish the work completely to the glory of God. But both are a soothing aroma to God.

In the goat we see an even weaker picture. A goat is the characteristic animal for the sin offering. Here we do not think so much of a particular characteristic, as in the case of bull and sheep, but of something negative: the removal of sins. Many believers who worship the Lord Jesus and who would like to bring a burnt offering do not get any further than to thank Him for taking their sins away through His work on the cross.

Leviticus 6:6

A Burnt Offering of Birds

The various offerings speak of what a believer has understood of the work of the Lord Jesus and of His Person. Believers who are spiritually rich bring a young bull in a spiritual sense. Believers who have not yet seen so much of the glory of the Lord Jesus, possibly also because they have not been that busy with it, bring a smaller offering.

A burnt offering of birds is the smallest burnt offering. This represents Him as the Man Who came from heaven. The believer who brings this offering understands the unique origin of the Lord Jesus, but is weak in his awareness that He, as Man on earth, has perfectly glorified God.

There are even elements in this offering that God cannot accept, which must be taken away. Thus we can speak about the Lord Jesus or His work and say things to God that He cannot accept because they are not right. But even though someone is young or weak in his faith and comes with an offering of birds in which something is wrong, if the wrong is taken away, the offering is still “of a soothing aroma to the LORD”.

Leviticus 6:7

A Burnt Offering of Birds

The various offerings speak of what a believer has understood of the work of the Lord Jesus and of His Person. Believers who are spiritually rich bring a young bull in a spiritual sense. Believers who have not yet seen so much of the glory of the Lord Jesus, possibly also because they have not been that busy with it, bring a smaller offering.

A burnt offering of birds is the smallest burnt offering. This represents Him as the Man Who came from heaven. The believer who brings this offering understands the unique origin of the Lord Jesus, but is weak in his awareness that He, as Man on earth, has perfectly glorified God.

There are even elements in this offering that God cannot accept, which must be taken away. Thus we can speak about the Lord Jesus or His work and say things to God that He cannot accept because they are not right. But even though someone is young or weak in his faith and comes with an offering of birds in which something is wrong, if the wrong is taken away, the offering is still “of a soothing aroma to the LORD”.

Leviticus 6:8

A Burnt Offering of Birds

The various offerings speak of what a believer has understood of the work of the Lord Jesus and of His Person. Believers who are spiritually rich bring a young bull in a spiritual sense. Believers who have not yet seen so much of the glory of the Lord Jesus, possibly also because they have not been that busy with it, bring a smaller offering.

A burnt offering of birds is the smallest burnt offering. This represents Him as the Man Who came from heaven. The believer who brings this offering understands the unique origin of the Lord Jesus, but is weak in his awareness that He, as Man on earth, has perfectly glorified God.

There are even elements in this offering that God cannot accept, which must be taken away. Thus we can speak about the Lord Jesus or His work and say things to God that He cannot accept because they are not right. But even though someone is young or weak in his faith and comes with an offering of birds in which something is wrong, if the wrong is taken away, the offering is still “of a soothing aroma to the LORD”.

Leviticus 6:9

A Burnt Offering of Birds

The various offerings speak of what a believer has understood of the work of the Lord Jesus and of His Person. Believers who are spiritually rich bring a young bull in a spiritual sense. Believers who have not yet seen so much of the glory of the Lord Jesus, possibly also because they have not been that busy with it, bring a smaller offering.

A burnt offering of birds is the smallest burnt offering. This represents Him as the Man Who came from heaven. The believer who brings this offering understands the unique origin of the Lord Jesus, but is weak in his awareness that He, as Man on earth, has perfectly glorified God.

There are even elements in this offering that God cannot accept, which must be taken away. Thus we can speak about the Lord Jesus or His work and say things to God that He cannot accept because they are not right. But even though someone is young or weak in his faith and comes with an offering of birds in which something is wrong, if the wrong is taken away, the offering is still “of a soothing aroma to the LORD”.

Leviticus 6:11

Introduction

The “grain offering” is the only non-blood offering of the five offerings. That is why there is no question of atonement here. However, it is mentioned in one breath with the burnt offering (cf. Exodus 40:29). The LORD continues to speak here without pause.

The grain offering speaks of the perfect life of the Lord Jesus. But the perfect life of the Lord Jesus can never take away sins. No human being can be saved by His holy life because it has no atoning effect. Atonement can only happen through the blood. Therefore, a grain offering is always connected to a blood burnt offering. However, the atoning death of Christ could not have taken place without a life perfectly devoted to God prior to it.

Historically, the grain offering – a picture of the life of the Lord Jesus – precedes the burnt offering – a picture of the death of the Lord Jesus. The fact that the burnt offering is spoken of first and only then of the grain offering shows that it is impossible to understand anything about the life of the Lord Jesus without first seeing what His death means.

Just like the burnt offering, the grain offering is also “a soothing aroma to the LORD”. For there is a part that is brought on the altar and burned. Nothing may be eaten of the burnt offering: everything is for the LORD. But what is left of the grain offering is for the priests. They may eat it as something “most holy” (Leviticus 2:3; 10).

The manna may also be eaten by priests and also the common people can eat from that. The manna speaks of the Lord Jesus (John 6:48-51). The manna serves as food for the people on their journey through the wilderness. Spiritually, the manna shows that we may feed ourselves with the Lord Jesus to gain strength to continue our journey through this life. When we read about Him in the Gospels, we see how He went through life on earth. To hear Him speak and to see Him act for the glory of God gives us strength to do the same.

But there is a difference between the manna and the grain offering. The grain offering does not represent the Lord Jesus in His way through this world, but speaks of what He is in Himself, speaks of the glory of His perfect Manhood. To see that distinction, you must be a priest, that is to say, be used to live in God’s presence. Believers who are priests in practice enjoy the Lord Jesus, enjoy Him as He is, and offer this to God as a soothing aroma to Him.

Ingredients of the Grain Offering

The grain offering has three components:

1. “Flour.” This comes from the wheat. That reminds us of John 12 (John 12:24). Wheat grows out of the earth. The Lord Jesus is “the fruit of the earth” (Isaiah 4:2; Isaiah 53:2), because He is born as Man. The flour, that is the finest flour, speaks of the perfect purity – any dirt in it would immediately stand out – and the perfect equality of the particles. The triple and unambiguous testimony of Scripture therefore reads: “In Him there is no sin” (1 John 3:5), “Him who knew no sin” (2 Corinthians 5:21) and “who committed no sin” (1 Peter 2:22).

His whole revelation is perfect at any time. He is perfect in showing love and grace, but also in holiness and righteousness. Everything with Him is perfect in His time. With us there is often unevenness, we have our outliers, even in that in which we are strong. Moses “was very humble, more than any man who was on the face of the earth” (Numbers 12:3), but yet once loses his patience and he sins (Numbers 20:8-11).

2. “Oil.” Oil is used for example for the ointment of priests and kings. It is a picture of the Holy Spirit (2 Corinthians 1:21; 1 John 2:20; 27). In connection with the grain offering it shows how much the whole life of the Lord Jesus is characterized by the presence of the Holy Spirit. Thus is He begotten by the Holy Spirit (Luke 1:35). In His whole life as Man on earth He is guided by the Holy Spirit (Acts 10:38); everything He says and does, He says and does in the power of the Holy Spirit. The oil ‘moistens’ the fine flour (Ezekiel 46:14). Therefore His Name is “[like] purified oil” (Song of Solomon 1:3). He is perfect and truly Man, and that without ceasing to be the eternal God.

3. “Frankincense.” This is the pleasant fragrance that goes up from the offering to God. God has perfectly enjoyed the Man Christ Jesus in His life on earth until His death on the cross. Everything He does and says, until death on the cross, is a perfect pleasure for God.

Although the smell of the incense is for God, the priest who brings this offering smells the smell of it. We can understand that, when we consider that a priest is someone who is somewhat aware of how great the satisfaction is God has found in His Son.

To the grain offering a “memorial portion” is connected (Leviticus 2:2; 9; 16). There are also two psalms that David has specially written “for a memorial” (Psalms 38:1; Psalms 70:1). The expression “memorial” determines that when we bring a grain offering, we remember the life of the Lord Jesus on earth and remind God of that as it were. God loves to look back at the life of His Son on earth and wants to hear about it from us.

Leviticus 6:12

Introduction

The “grain offering” is the only non-blood offering of the five offerings. That is why there is no question of atonement here. However, it is mentioned in one breath with the burnt offering (cf. Exodus 40:29). The LORD continues to speak here without pause.

The grain offering speaks of the perfect life of the Lord Jesus. But the perfect life of the Lord Jesus can never take away sins. No human being can be saved by His holy life because it has no atoning effect. Atonement can only happen through the blood. Therefore, a grain offering is always connected to a blood burnt offering. However, the atoning death of Christ could not have taken place without a life perfectly devoted to God prior to it.

Historically, the grain offering – a picture of the life of the Lord Jesus – precedes the burnt offering – a picture of the death of the Lord Jesus. The fact that the burnt offering is spoken of first and only then of the grain offering shows that it is impossible to understand anything about the life of the Lord Jesus without first seeing what His death means.

Just like the burnt offering, the grain offering is also “a soothing aroma to the LORD”. For there is a part that is brought on the altar and burned. Nothing may be eaten of the burnt offering: everything is for the LORD. But what is left of the grain offering is for the priests. They may eat it as something “most holy” (Leviticus 2:3; 10).

The manna may also be eaten by priests and also the common people can eat from that. The manna speaks of the Lord Jesus (John 6:48-51). The manna serves as food for the people on their journey through the wilderness. Spiritually, the manna shows that we may feed ourselves with the Lord Jesus to gain strength to continue our journey through this life. When we read about Him in the Gospels, we see how He went through life on earth. To hear Him speak and to see Him act for the glory of God gives us strength to do the same.

But there is a difference between the manna and the grain offering. The grain offering does not represent the Lord Jesus in His way through this world, but speaks of what He is in Himself, speaks of the glory of His perfect Manhood. To see that distinction, you must be a priest, that is to say, be used to live in God’s presence. Believers who are priests in practice enjoy the Lord Jesus, enjoy Him as He is, and offer this to God as a soothing aroma to Him.

Ingredients of the Grain Offering

The grain offering has three components:

1. “Flour.” This comes from the wheat. That reminds us of John 12 (John 12:24). Wheat grows out of the earth. The Lord Jesus is “the fruit of the earth” (Isaiah 4:2; Isaiah 53:2), because He is born as Man. The flour, that is the finest flour, speaks of the perfect purity – any dirt in it would immediately stand out – and the perfect equality of the particles. The triple and unambiguous testimony of Scripture therefore reads: “In Him there is no sin” (1 John 3:5), “Him who knew no sin” (2 Corinthians 5:21) and “who committed no sin” (1 Peter 2:22).

His whole revelation is perfect at any time. He is perfect in showing love and grace, but also in holiness and righteousness. Everything with Him is perfect in His time. With us there is often unevenness, we have our outliers, even in that in which we are strong. Moses “was very humble, more than any man who was on the face of the earth” (Numbers 12:3), but yet once loses his patience and he sins (Numbers 20:8-11).

2. “Oil.” Oil is used for example for the ointment of priests and kings. It is a picture of the Holy Spirit (2 Corinthians 1:21; 1 John 2:20; 27). In connection with the grain offering it shows how much the whole life of the Lord Jesus is characterized by the presence of the Holy Spirit. Thus is He begotten by the Holy Spirit (Luke 1:35). In His whole life as Man on earth He is guided by the Holy Spirit (Acts 10:38); everything He says and does, He says and does in the power of the Holy Spirit. The oil ‘moistens’ the fine flour (Ezekiel 46:14). Therefore His Name is “[like] purified oil” (Song of Solomon 1:3). He is perfect and truly Man, and that without ceasing to be the eternal God.

3. “Frankincense.” This is the pleasant fragrance that goes up from the offering to God. God has perfectly enjoyed the Man Christ Jesus in His life on earth until His death on the cross. Everything He does and says, until death on the cross, is a perfect pleasure for God.

Although the smell of the incense is for God, the priest who brings this offering smells the smell of it. We can understand that, when we consider that a priest is someone who is somewhat aware of how great the satisfaction is God has found in His Son.

To the grain offering a “memorial portion” is connected (Leviticus 2:2; 9; 16). There are also two psalms that David has specially written “for a memorial” (Psalms 38:1; Psalms 70:1). The expression “memorial” determines that when we bring a grain offering, we remember the life of the Lord Jesus on earth and remind God of that as it were. God loves to look back at the life of His Son on earth and wants to hear about it from us.

Leviticus 6:13

Introduction

The “grain offering” is the only non-blood offering of the five offerings. That is why there is no question of atonement here. However, it is mentioned in one breath with the burnt offering (cf. Exodus 40:29). The LORD continues to speak here without pause.

The grain offering speaks of the perfect life of the Lord Jesus. But the perfect life of the Lord Jesus can never take away sins. No human being can be saved by His holy life because it has no atoning effect. Atonement can only happen through the blood. Therefore, a grain offering is always connected to a blood burnt offering. However, the atoning death of Christ could not have taken place without a life perfectly devoted to God prior to it.

Historically, the grain offering – a picture of the life of the Lord Jesus – precedes the burnt offering – a picture of the death of the Lord Jesus. The fact that the burnt offering is spoken of first and only then of the grain offering shows that it is impossible to understand anything about the life of the Lord Jesus without first seeing what His death means.

Just like the burnt offering, the grain offering is also “a soothing aroma to the LORD”. For there is a part that is brought on the altar and burned. Nothing may be eaten of the burnt offering: everything is for the LORD. But what is left of the grain offering is for the priests. They may eat it as something “most holy” (Leviticus 2:3; 10).

The manna may also be eaten by priests and also the common people can eat from that. The manna speaks of the Lord Jesus (John 6:48-51). The manna serves as food for the people on their journey through the wilderness. Spiritually, the manna shows that we may feed ourselves with the Lord Jesus to gain strength to continue our journey through this life. When we read about Him in the Gospels, we see how He went through life on earth. To hear Him speak and to see Him act for the glory of God gives us strength to do the same.

But there is a difference between the manna and the grain offering. The grain offering does not represent the Lord Jesus in His way through this world, but speaks of what He is in Himself, speaks of the glory of His perfect Manhood. To see that distinction, you must be a priest, that is to say, be used to live in God’s presence. Believers who are priests in practice enjoy the Lord Jesus, enjoy Him as He is, and offer this to God as a soothing aroma to Him.

Ingredients of the Grain Offering

The grain offering has three components:

1. “Flour.” This comes from the wheat. That reminds us of John 12 (John 12:24). Wheat grows out of the earth. The Lord Jesus is “the fruit of the earth” (Isaiah 4:2; Isaiah 53:2), because He is born as Man. The flour, that is the finest flour, speaks of the perfect purity – any dirt in it would immediately stand out – and the perfect equality of the particles. The triple and unambiguous testimony of Scripture therefore reads: “In Him there is no sin” (1 John 3:5), “Him who knew no sin” (2 Corinthians 5:21) and “who committed no sin” (1 Peter 2:22).

His whole revelation is perfect at any time. He is perfect in showing love and grace, but also in holiness and righteousness. Everything with Him is perfect in His time. With us there is often unevenness, we have our outliers, even in that in which we are strong. Moses “was very humble, more than any man who was on the face of the earth” (Numbers 12:3), but yet once loses his patience and he sins (Numbers 20:8-11).

2. “Oil.” Oil is used for example for the ointment of priests and kings. It is a picture of the Holy Spirit (2 Corinthians 1:21; 1 John 2:20; 27). In connection with the grain offering it shows how much the whole life of the Lord Jesus is characterized by the presence of the Holy Spirit. Thus is He begotten by the Holy Spirit (Luke 1:35). In His whole life as Man on earth He is guided by the Holy Spirit (Acts 10:38); everything He says and does, He says and does in the power of the Holy Spirit. The oil ‘moistens’ the fine flour (Ezekiel 46:14). Therefore His Name is “[like] purified oil” (Song of Solomon 1:3). He is perfect and truly Man, and that without ceasing to be the eternal God.

3. “Frankincense.” This is the pleasant fragrance that goes up from the offering to God. God has perfectly enjoyed the Man Christ Jesus in His life on earth until His death on the cross. Everything He does and says, until death on the cross, is a perfect pleasure for God.

Although the smell of the incense is for God, the priest who brings this offering smells the smell of it. We can understand that, when we consider that a priest is someone who is somewhat aware of how great the satisfaction is God has found in His Son.

To the grain offering a “memorial portion” is connected (Leviticus 2:2; 9; 16). There are also two psalms that David has specially written “for a memorial” (Psalms 38:1; Psalms 70:1). The expression “memorial” determines that when we bring a grain offering, we remember the life of the Lord Jesus on earth and remind God of that as it were. God loves to look back at the life of His Son on earth and wants to hear about it from us.

Leviticus 6:14

The Grain Offering in the Oven

Just like the burnt offering, the grain offering also has some forms in which it can be brought. And just as with the burnt offering, God begins here with the greatest grain offering and then lets follow the smaller forms: 1. the grain offering in the oven; 2. the grain offering on the griddle; 3. the grain offering in a pan.

These different forms indicate the degree of insight that someone has who brings a grain offering. This can be seen from the description, which is becoming less and less detailed. All kinds are exposed to the fire. Fire represents the testing holiness of God. Through the fire, the life of the Lord Jesus only produces a soothing aroma to God.

The forms of suffering to which the Lord Jesus is exposed in His life are different. There are forms of suffering that even an unbeliever can recognize. Just think of the scourging by Pilate. This is represented in the grain offering in the pan, the third form of the grain offering. There are also forms that only they notice who live close to God and know His feelings about sin. We can think of the feelings of the Lord Jesus when seeing the iniquity and sin around Him.

The first grain offering to be described is the one “baked in an oven”. It consists of unleavened cakes mixed with oil and unleavened wafers spread with oil. Unleavened means without sin. This is the Lord Jesus. “Mixed with oil”, means that He was conceived by God the Holy Spirit (Luke 1:35) and through this He is the Son of God. His Godhead is completely interwoven with His Mankind. This mystery can only be fathomed by God (Matthew 11:27a).

Everything in His life He does guided by the Holy Spirit. Thus He lives among people who only do their own will, without asking for God’s will. This also applies to the thirty years of His life of which we know almost nothing from the Gospels. There are just a few believers who think about what suffering that must have meant to Him.

The “unleavened wafers spread with oil” represent the Lord Jesus when He is anointed with the Holy Spirit at the age of thirty. He Who is born of the Holy Spirit is anointed with the Spirit. That emphasizes His perfect Manhood. He does not want to do His service work on earth in His capacity as God, but as a perfect Man. Immediately after He is anointed, He is led by the Spirit into the wilderness to be tempted by the devil, a temptation that lasts for forty days (Mark 1:9-13).

Who can realize what that must have been for Him? There is much of that suffering in the Gospels that many read without noticing it and of which we only discover something if we, as priests, can penetrate deeper into the heart of God and the heart of the Lord Jesus. Such priests see the fire there and smell the soothing aroma it has produced to God.

Leviticus 6:15

The Grain Offering on the Griddle

The grain offering “on the griddle” must be broken into bits. It is reminiscent of what the Lord Jesus experienced at the end of His life, when all friendship and love is broken into bits.

1. His disciples sleep while He has asked them to watch with Him (Matthew 26:36-43). 2. Judas, whom He calls friend, betrays him (Matthew 26:14-16; 47-49). 3. Peter denies him (Matthew 26:69-75). 4. The people who first hailed Him, reject Him and cry out: “Away with this man” (Luke 23:18).

When we think of the Lord Jesus in this way and tell God how He is perfect in these circumstances, we bring a grain offering from the griddle. Everything that has been done to the Lord Jesus in this respect has touched Him deeply. At the same time, in all those bits, all those events, it appears how much the Holy Spirit (the oil) has led Him to go His way to the end – to the glory of God.

Leviticus 6:16

The Grain Offering on the Griddle

The grain offering “on the griddle” must be broken into bits. It is reminiscent of what the Lord Jesus experienced at the end of His life, when all friendship and love is broken into bits.

1. His disciples sleep while He has asked them to watch with Him (Matthew 26:36-43). 2. Judas, whom He calls friend, betrays him (Matthew 26:14-16; 47-49). 3. Peter denies him (Matthew 26:69-75). 4. The people who first hailed Him, reject Him and cry out: “Away with this man” (Luke 23:18).

When we think of the Lord Jesus in this way and tell God how He is perfect in these circumstances, we bring a grain offering from the griddle. Everything that has been done to the Lord Jesus in this respect has touched Him deeply. At the same time, in all those bits, all those events, it appears how much the Holy Spirit (the oil) has led Him to go His way to the end – to the glory of God.

Leviticus 6:17

The Grain Offering in a Pan

The grain offering “in a pan” is the smallest offering. To bring that, it does not take much insight into the life of the Lord Jesus. Even the word “unleavened” is missing here, which indicates in the application that the awareness of the complete sinlessness of the Lord Jesus is lacking. The absence of awareness does not mean that there may be ‘leaven’ in it and that God tolerates it. Leviticus 2:11 states that ‘no’ grain offering may be made with leaven.

In this grain offering a general feeling is expressed that every believer has when he thinks about how much the Lord Jesus must have suffered from the mockery and scourging. To tell God about that means to bring a grain offering to Him. This form of the grain offering is also “a soothing aroma to the LORD” (Leviticus 2:9).

Leviticus 6:18

The Priest and the Grain Offering

He who comes with a grain offering gives it to the priest. The offeror and the priest are both a picture of the believer. The believer may have seen something of the glory of the Lord Jesus. That is what he wants to tell God, to offer Him. In the moment that he tells it to God, he is busy as a priest. Until that moment he is an offeror, then he is busy with the offering itself, with the ‘ingredients’ of it. Being busy with the offering is the preparation for the priestly service.

No one but the priest may bring the offering. He is called by God. “And no one takes the honor to himself, but [receives it] when he is called by God, even as Aaron was” (Hebrews 5:4). It is the arrogance of the roman-catholic church that it does calls priests. Every change that people make in matters regulated and determined by God brings with it a curse (cf. Daniel 7:25-26).

Leviticus 6:19

The Priest and the Grain Offering

He who comes with a grain offering gives it to the priest. The offeror and the priest are both a picture of the believer. The believer may have seen something of the glory of the Lord Jesus. That is what he wants to tell God, to offer Him. In the moment that he tells it to God, he is busy as a priest. Until that moment he is an offeror, then he is busy with the offering itself, with the ‘ingredients’ of it. Being busy with the offering is the preparation for the priestly service.

No one but the priest may bring the offering. He is called by God. “And no one takes the honor to himself, but [receives it] when he is called by God, even as Aaron was” (Hebrews 5:4). It is the arrogance of the roman-catholic church that it does calls priests. Every change that people make in matters regulated and determined by God brings with it a curse (cf. Daniel 7:25-26).

Leviticus 6:20

The Priest and the Grain Offering

He who comes with a grain offering gives it to the priest. The offeror and the priest are both a picture of the believer. The believer may have seen something of the glory of the Lord Jesus. That is what he wants to tell God, to offer Him. In the moment that he tells it to God, he is busy as a priest. Until that moment he is an offeror, then he is busy with the offering itself, with the ‘ingredients’ of it. Being busy with the offering is the preparation for the priestly service.

No one but the priest may bring the offering. He is called by God. “And no one takes the honor to himself, but [receives it] when he is called by God, even as Aaron was” (Hebrews 5:4). It is the arrogance of the roman-catholic church that it does calls priests. Every change that people make in matters regulated and determined by God brings with it a curse (cf. Daniel 7:25-26).

Leviticus 6:21

No Leaven, no Honey

The grain offering shall not contain leaven or honey, while the salt shall not be lacking (Leviticus 2:13). When we express our thoughts about the Lord Jesus to God, we can unfortunately make false statements about Him. If we assume that the Lord Jesus could have sinned, even though He did not do it, it is leaven. Scripture unambiguously shows that the Lord Jesus could not sin.

We also nowhere find in Scripture, the idea that the Father left the Lord Jesus on the cross. We read the opposite in John 16 (John 16:32). The Man Jesus Christ is forsaken by God in the hours of darkness. It is also leaven to suppose that the Lord Jesus is under the wrath of God during His life on earth. On the contrary, He always does what the Father pleases, also on earth.

Honey is used in every pastry, as we now use sugar. But it may not be used in the grain offering. Honey in itself is good, it gives new energy (1 Samuel 14:27; Proverbs 24:13). It speaks of the pleasant sweetness of the natural things of life. We can think of the family relationship, the relationship between husband and wife and between parents and children. The natural feelings we have are not wrong. It is even wrong if they are lacking (2 Timothy 3:1-4).

The Lord Jesus compares the kingdom of heaven to leaven, “which a woman took and hid in three pecks of flour until it was all leavened” (Matthew 13:33). We see the three measures of flour in the grain offering, a picture of the perfect Manhood of Christ. The woman represents the false church. This shows in picture that the truth about Christ is corrupted by the false church.

The grain offering speaks of the perfectly devoted life of the Lord Jesus to God. In this dedication, ‘honey’ does not play a role. The Lord Jesus loves His mother Mary. At the cross we see how great His love and care for her are. But as soon as she interferes in His obedient fulfilment of the will of His Father, He must say: “Woman, what does that have to do with us? (John 2:4; Luke 2:49; Mark 3:33-35).

The Lord does not despise natural feelings. He has given them Himself to man. But they cannot have a place in the work He does. They are not allowed to do the same with us if we want to do a work for the Lord. They may hinder a real choice for the Lord Jesus, or the decision to do a work for Him (Matthew 10:37; Luke 14:26). When we think about His suffering, it is not right that we do so with our natural feelings. We see such feelings in the women of Jerusalem, about whom the Lord gives a warning (Luke 23:27-28).

If there is any of these ingredients in the grain offering, the offering should be treated as an offering of first fruits. This offering may not come on the altar. That is because there is leaven in it. This is discussed in more detail in Leviticus 23 (Leviticus 23:17). There we see that this offering speaks of the church. In the members of the church sin is still present (1 John 1:8), although it is stripped of its power.

We see that with the offering of the first fruits also a sin offering is brought. This is not the case with the sheave of the first fruits (Leviticus 23:10), which speaks of the Lord Jesus. But isn’t it a wonderful thought that we too can offer ourselves to God? And even though we are not like the Lord Jesus completely a pleasant fragrance for God, it is an offering that is pleasant to Him (Romans 12:1).

Leviticus 6:22

No Leaven, no Honey

The grain offering shall not contain leaven or honey, while the salt shall not be lacking (Leviticus 2:13). When we express our thoughts about the Lord Jesus to God, we can unfortunately make false statements about Him. If we assume that the Lord Jesus could have sinned, even though He did not do it, it is leaven. Scripture unambiguously shows that the Lord Jesus could not sin.

We also nowhere find in Scripture, the idea that the Father left the Lord Jesus on the cross. We read the opposite in John 16 (John 16:32). The Man Jesus Christ is forsaken by God in the hours of darkness. It is also leaven to suppose that the Lord Jesus is under the wrath of God during His life on earth. On the contrary, He always does what the Father pleases, also on earth.

Honey is used in every pastry, as we now use sugar. But it may not be used in the grain offering. Honey in itself is good, it gives new energy (1 Samuel 14:27; Proverbs 24:13). It speaks of the pleasant sweetness of the natural things of life. We can think of the family relationship, the relationship between husband and wife and between parents and children. The natural feelings we have are not wrong. It is even wrong if they are lacking (2 Timothy 3:1-4).

The Lord Jesus compares the kingdom of heaven to leaven, “which a woman took and hid in three pecks of flour until it was all leavened” (Matthew 13:33). We see the three measures of flour in the grain offering, a picture of the perfect Manhood of Christ. The woman represents the false church. This shows in picture that the truth about Christ is corrupted by the false church.

The grain offering speaks of the perfectly devoted life of the Lord Jesus to God. In this dedication, ‘honey’ does not play a role. The Lord Jesus loves His mother Mary. At the cross we see how great His love and care for her are. But as soon as she interferes in His obedient fulfilment of the will of His Father, He must say: “Woman, what does that have to do with us? (John 2:4; Luke 2:49; Mark 3:33-35).

The Lord does not despise natural feelings. He has given them Himself to man. But they cannot have a place in the work He does. They are not allowed to do the same with us if we want to do a work for the Lord. They may hinder a real choice for the Lord Jesus, or the decision to do a work for Him (Matthew 10:37; Luke 14:26). When we think about His suffering, it is not right that we do so with our natural feelings. We see such feelings in the women of Jerusalem, about whom the Lord gives a warning (Luke 23:27-28).

If there is any of these ingredients in the grain offering, the offering should be treated as an offering of first fruits. This offering may not come on the altar. That is because there is leaven in it. This is discussed in more detail in Leviticus 23 (Leviticus 23:17). There we see that this offering speaks of the church. In the members of the church sin is still present (1 John 1:8), although it is stripped of its power.

We see that with the offering of the first fruits also a sin offering is brought. This is not the case with the sheave of the first fruits (Leviticus 23:10), which speaks of the Lord Jesus. But isn’t it a wonderful thought that we too can offer ourselves to God? And even though we are not like the Lord Jesus completely a pleasant fragrance for God, it is an offering that is pleasant to Him (Romans 12:1).

Leviticus 6:23

Salt Must Be Added to the Grain Offering

In this verse the salt is mentioned three times. Salt speaks of sustainability, because it repels corruption. We read elsewhere about a covenant of salt (2 Chronicles 13:5). This is a covenant that does not dilute, but that withstands time and loses none of its efficacy. This certainly applies to Christ and His sacrifice. The Lord Jesus calls His followers for having “salt in themselves” (Mark 9:50). They should be the preserving element in the world (Matthew 5:13a).

The salt as an addition to every grain offering (“all your offerings”) means that the offering of the Lord Jesus keeps its value forever. The pleasure and the pleasant smell of the offering are not short-lived, transient, but permanent, everlasting in nature. It is “the salt of the covenant of your God”, that is to say, that all promises of God are kept and that He will fulfil the obligations He has voluntarily taken upon Himself. Christ is the guarantee for this.

Leviticus 6:24

The Grain Offering of the First Fruits

In these verses we have another special form of the grain offering. Here it is not flour, finely ground, but an offering of early ripened things: these are first fruits. Unlike the first fruits of Lev 2:12, they do come on the altar.

The difference between the two forms of first fruits can be seen in Leviticus 23 (Leviticus 23:10; 15-17. The first mentioned first fruits (Leviticus 23:15-17) are a picture of the Lord Jesus. He is the sheaf of the first fruits (1 Corinthians 15:20). In the other first fruits leaven is present. It is in the two breads for a wave offering – in which the effect of the leaven, because it is baked, has been brought to a standstill – which represent the church. The first mentioned offering (Leviticus 23:10) is a mandatory offering in the annual cycle of sacrifices. The offering in the verses here before us is a voluntary offering that may always be brought.

When we speak of ‘first fruits’ we also think of others. A first fruit is a first fruit of a large harvest. The life of the Lord Jesus on earth is also “a first fruit” in the sense that God sees a Man Who is the first Man ever perfectly dedicated to Him. Through His work on the cross He has opened the way for a large mass of people who, like Him, can walk dedicated to God. He is our Model, our Example (Philippians 2:5). To bring such sacrifice to God means that we realize that we shall walk in the same manner as He walked (cf. 1 John 2:6).

The fresh heads of grain represent the Lord Jesus in the power of His life. The roasted fresh heads of grain represent that He is exposed to the fire of God’s testing and examining holiness. This is not about His work on the cross, but about His walk. When He bears His cross and is on His way to Golgotha, He says: “For if they do these things when the tree is green, what will happen when it is dry?” (Luke 23:31). With “the tree is green” He means Himself in His youthful power.

We listen to something like this when, in Psalms, with a view to His death, He says to God: “O my God, do not take me away in the midst of my days” (Psalms 102:24a). As Man, He is in the power of His life when it is asked of Him to surrender His life to death. He gave Himself completely, but as Man He could not desire to be taken away in the midst of His life.

Leviticus 6:25

The Grain Offering of the First Fruits

In these verses we have another special form of the grain offering. Here it is not flour, finely ground, but an offering of early ripened things: these are first fruits. Unlike the first fruits of Lev 2:12, they do come on the altar.

The difference between the two forms of first fruits can be seen in Leviticus 23 (Leviticus 23:10; 15-17. The first mentioned first fruits (Leviticus 23:15-17) are a picture of the Lord Jesus. He is the sheaf of the first fruits (1 Corinthians 15:20). In the other first fruits leaven is present. It is in the two breads for a wave offering – in which the effect of the leaven, because it is baked, has been brought to a standstill – which represent the church. The first mentioned offering (Leviticus 23:10) is a mandatory offering in the annual cycle of sacrifices. The offering in the verses here before us is a voluntary offering that may always be brought.

When we speak of ‘first fruits’ we also think of others. A first fruit is a first fruit of a large harvest. The life of the Lord Jesus on earth is also “a first fruit” in the sense that God sees a Man Who is the first Man ever perfectly dedicated to Him. Through His work on the cross He has opened the way for a large mass of people who, like Him, can walk dedicated to God. He is our Model, our Example (Philippians 2:5). To bring such sacrifice to God means that we realize that we shall walk in the same manner as He walked (cf. 1 John 2:6).

The fresh heads of grain represent the Lord Jesus in the power of His life. The roasted fresh heads of grain represent that He is exposed to the fire of God’s testing and examining holiness. This is not about His work on the cross, but about His walk. When He bears His cross and is on His way to Golgotha, He says: “For if they do these things when the tree is green, what will happen when it is dry?” (Luke 23:31). With “the tree is green” He means Himself in His youthful power.

We listen to something like this when, in Psalms, with a view to His death, He says to God: “O my God, do not take me away in the midst of my days” (Psalms 102:24a). As Man, He is in the power of His life when it is asked of Him to surrender His life to death. He gave Himself completely, but as Man He could not desire to be taken away in the midst of His life.

Leviticus 6:26

The Grain Offering of the First Fruits

In these verses we have another special form of the grain offering. Here it is not flour, finely ground, but an offering of early ripened things: these are first fruits. Unlike the first fruits of Lev 2:12, they do come on the altar.

The difference between the two forms of first fruits can be seen in Leviticus 23 (Leviticus 23:10; 15-17. The first mentioned first fruits (Leviticus 23:15-17) are a picture of the Lord Jesus. He is the sheaf of the first fruits (1 Corinthians 15:20). In the other first fruits leaven is present. It is in the two breads for a wave offering – in which the effect of the leaven, because it is baked, has been brought to a standstill – which represent the church. The first mentioned offering (Leviticus 23:10) is a mandatory offering in the annual cycle of sacrifices. The offering in the verses here before us is a voluntary offering that may always be brought.

When we speak of ‘first fruits’ we also think of others. A first fruit is a first fruit of a large harvest. The life of the Lord Jesus on earth is also “a first fruit” in the sense that God sees a Man Who is the first Man ever perfectly dedicated to Him. Through His work on the cross He has opened the way for a large mass of people who, like Him, can walk dedicated to God. He is our Model, our Example (Philippians 2:5). To bring such sacrifice to God means that we realize that we shall walk in the same manner as He walked (cf. 1 John 2:6).

The fresh heads of grain represent the Lord Jesus in the power of His life. The roasted fresh heads of grain represent that He is exposed to the fire of God’s testing and examining holiness. This is not about His work on the cross, but about His walk. When He bears His cross and is on His way to Golgotha, He says: “For if they do these things when the tree is green, what will happen when it is dry?” (Luke 23:31). With “the tree is green” He means Himself in His youthful power.

We listen to something like this when, in Psalms, with a view to His death, He says to God: “O my God, do not take me away in the midst of my days” (Psalms 102:24a). As Man, He is in the power of His life when it is asked of Him to surrender His life to death. He gave Himself completely, but as Man He could not desire to be taken away in the midst of His life.

Leviticus 6:28

Introduction

The “peace offering” is the middle of the five offerings. The burnt offering and the grain offering are voluntary offerings and for God. The sin offering and the guilt offering that follow are obligatory offerings and are necessary for the sins of the people or of a member of the people. The peace offering is rightly central. It expresses the fellowship that exists between God and His people on the basis of the powerful efficacy of the offering. It represents a fellowship meal.

From this offering God receives His share. The fat is called “food … to the LORD” (Leviticus 3:11; 16). From this offering the priest and the priestly family receive their share (Leviticus 7:31). And from this offering, as the only offering in the Old Testament, all of the people may eat who are clean (Leviticus 7:19). It is a feast with an offering through which atonement has been made and in which the ‘parties’ that have been atoned, God and man, each have their share and also the priest – as a picture the Lord Jesus through Whom the atonement has been made (1 John 1:3-4).

What the peace offering means to us is explained in 1 Corinthians 10 (1 Corinthians 10:16-21). For us it means the Table of the Lord where the fellowship between God and the Lord Jesus and all His own is celebrated in the Lord’s Supper. The Lord’s Table is used in the Old Testament as an expression for the altar (Ezekiel 44:16; Malachi 1:7).

The Lord’s Supper is a memorial meal. Each time the Lord’s Supper is celebrated, we remember what the Lord Jesus did on the cross. The Lord has also asked this: “Do this in remembrance of Me” (1 Corinthians 11:23-26). Remembering Him means telling God how great He is of Whom we too enjoy now, together with the Father. Then we will also have fellowship with each other. We symbolically express this in the breaking of the bread.

To express fellowship in eating together there must be something to eat. There must be spiritual awareness of what fellowship is. Paul therefore says: “I speak as to wise men; you judge what I say” (1 Corinthians 10:15). Children at the Lord’s Supper is therefore also impossible, for they do not belong to the ‘wise men’.

As with the previous offerings, here too we find first the larger and then the smaller offerings. We find no birds here like in Leviticus 1 (Leviticus 1:14-17).

The Peace Offering of the Herd

A peace offering is, like the burnt offering and the grain offering, a voluntary offering. Similarly, the celebration of the Lord’s Supper is not a matter of obligation. Anyone who realizes the privilege of this, and especially the desire of God and the Lord Jesus to have fellowship with His people in it, will not lightly stay away from the Lord’s Supper.

The peace offering may be a male or a female animal. In the case of a burnt offering, it may only be a male animal. Male or female does not have to do with larger or smaller. Whether an offering is larger or smaller is expressed in the difference in the kind of animal. The difference in male or female has to do with a certain aspect of the work of the Lord Jesus.

In general, it can be said that in the pictures of Scripture, the female brings out more a person’s position, and the male brings out more of the behavior that belongs to that position. The male represents more active, powerful obedience, the female more passive, patient and submissive obedience. In connection with the offering one brings, one who brings a male offering is looking more at the way the Lord Jesus did the work, while one who brings a female offering looks more at the attitude while doing that work.

Why does an Israelite voluntarily bring a peace offering and not, for example, a voluntary burnt offering? Because he wants to share his gratitude to the LORD, for what He does and Who He is, with others. When someone brings a burnt offering, he remembers what the Lord Jesus is in Himself before God. The peace offering is about bringing his joy about the Lord Jesus before God together with others who recognize and agree to this joy. Just as the joy of parents increases when they enjoy their children together, just because they enjoy together, so it is with the worshipers.

Leviticus 6:29

Slay and Sprinkling the Blood

The laying on of hands is the sign of identification. The offeror identifies himself with the value of the animal. It is the consciousness of the believer that he can have fellowship with God because God sees him in the value of the offering. Our peace with God and the resulting gratitude are based on the fact that we are one with Christ. If we thank God for the Lord Jesus, we may know that Christ has accomplished everything to make this possible.

The slaying of the animal speaks of the death of Christ on the basis of which we can now have fellowship with God, with the Lord Jesus and with each other. When we celebrate the Lord’s Supper, we do not proclaim ‘the Lord’s life’, but we proclaim “the Lord’s death” (1 Corinthians 11:26). It is a proclamation without words. The act of breaking of the bread and drinking of the wine is that proclamation. By this we say that we owe everything to His death.

Blood speaks of atonement, forgiveness and extermination of sins (Hebrews 9:22). Any obstacle to being accepted by God is thereby taken away. It is the foundation upon which we stand before God, through which we can have fellowship with Him. Therefore, “a sharing in the blood of Christ” is mentioned in 1 Corinthians 10 before “a sharing in the body of Christ” (1 Corinthians 10:16).

Leviticus 6:30

The Fat

The fat is mentioned here in more detail than in any other offering. It is called “food … to the LORD” (Leviticus 3:11; 16; Numbers 28:2). All the fat is for the LORD. The large abundance of fat indicates that it is a healthy animal. Fat represents the energy with which the Lord Jesus accomplished the work. Only God is able to fully appreciate that. We offer fat when we tell God how everything in the Lord Jesus is aimed at glorifying God on earth, that He has completely surrendered His whole life to it.

“The entrails” speak of the feelings of the Lord Jesus (see comments on Leviticus 1:9). The fat that covers those entrails and all the fat that is attached to them are seen in the complete devotion of the heart with which He has done His work. In His surrender to death He is internally driven by perfect love. It has been His desire to do God’s will, as He already says “when He comes into the world” (Hebrews 10:5): “Behold, I have come to do Your will” (Hebrews 10:9). His whole heart is focused on this when He enters the world.

The “kidneys” are a picture of wisdom. It is wisdom to be able to distinguish between good and evil. Kidneys secrete the harmful substances in our body. The fat on the kidneys speaks of the perfect feelings of the Lord Jesus in distinguishing between good and evil. God has tried His heart and mind, literally kidneys (Psalms 7:9; Psalms 16:7; Psalms 26:2; Jeremiah 20:12). This distinction between good and evil has given Him the strength for His walk, of which “the loins” speak.

The “liver” is mentioned three times in Scripture outside the sacrifices (Proverbs 7:23; Lamentations 2:11; Ezekiel 21:21). In these texts we see a certain lack of orientation. That is totally different with the Lord. His orientation is the eye of His Father. He has been guided by this. It is the inner power in His devotion.

The peace offering is offered on the burnt offering. This shows the close connection that exists between this form of the peace offering and the burnt offering. We don’t find that in the peace offering from the flock.