The Mediator’s Duties, Part II
So far, we’ve gone through the Mediator’s Duties concerning three offerings, the burnt, grain, and sin offerings. There are two more to look over, the trespass, and the peace. These offerings each had special significance to Israel, and they each pointed to a different aspect of their spiritual lives.
The final offering, that of the shelem, or peace-offering, is divided in this section into three separate types. One of them is the thanksgiving offering. It is an offering which means more than just your daily giving of thanks, but it is an offering which comes from a heart which is overwhelming with thanks for something wonderful that has happened in the life of the person.
This is certain, because it involved travel to the place of sacrifice, a sacrifice which had value, and it also required other things to accompany it. In other words, it’s not the kind of thing you do every day, but it is something that you do when the Lord has truly made your day.
Not too long ago, the quarterly budget was read for the church, and I did the calculation wrong at first. Paul, being a numbers guy caught my error and said, you undervalued this part by fifty percent. I thought, “That can’t be. We’re a church of twenty some people, and an extended audience who would otherwise be unknown to us unless they purposefully made themselves known in one way or another.
And on top of that, despite knowing that we cannot function without the Lord’s gracious hand tending to our needs, no call has ever been made to solicit help for our budget. When Paul showed me the correction, I couldn’t believe it, and immediately my mind went to both gratitude and a desire to share that gratitude.
Our needs had been met and exceeded, something for which I will always be filled with thanks, even if tomorrow I return to my old employment. And in gratitude, I thought about how to share this with our missionaries. It doesn’t matter what was done, something was, in fact done. The Lord had blessed the church with abundance, and those dependent on the church would share in that. Such is the idea of a thanksgiving offering. Such should be the idea of thanksgiving for each of us.
Text Verse: “Oh come, let us sing to the Lord!
Let us shout joyfully to the Rock of our salvation.
2 Let us come before His presence with thanksgiving;
Let us shout joyfully to Him with psalms.
3 For the Lord is the great God,
And the great King above all gods.” Psalm 95:1-3
Words cannot describe how truly thankful I am to each person who has helped bring this ministry to the point that it is at. I cannot express it other than to wish for a thousand-fold return on all who have helped it to become established.
And so, how much more am I unable to express my thought to the Lord who has, in fact, established us. It is His church, and as long as He feels we are exalting Him and His word, may we continue. And should we fail to do that, may He determine to not let us take an aberrant path which would lead to a stain upon His name.
Instead, I would pray that He would simply stop the flow of blessing, and send us to another place where He will again be exalted. In the end, all true thanksgiving belongs to Him and to Him alone. May we each carry this in our hearts as a reminder that every good and perfect gift is from above, and comes down from the Father of lights. Let us be thankful to this great God who leads, and will lead, His people faithfully through to a glorious end. Such truth is to be found in His superior word. And so let’s turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.
I. The Law of the Trespass Offering (verses 1-10)
There are two offerings left which require explanation for Aaron and his sons to properly carry them out. They are the Trespass Offering, and the Peace Offering.
This then takes us back to verses 6:8 and 6:9 which said, “Then the Lord spoke to Moses, saying, 9 “Command Aaron and his sons, saying…” Since that time, there has been no new introduction by the Lord, and so everything we will see up until verse 21 is contained within these instructions for them to know their responsibilities.
‘Likewise this is the law of the trespass offering
There is no “likewise” in the Hebrew here. It simply says v’zot torat ha’asham – “and this the law the guilt (offering).” The directions simply move from the previous type of offering to this new one. The directions here are for Aaron and his sons, meaning the priests, to supplement those already given in 5:1-13. They are intended for their guidance in the performance of their duties.
The asham is a guilt or trespass offering which is brought by a person who has violated some precept as was laid out already. The congregation has been explained what infractions require such an offering, now the priests are being instructed on how to handle it.
1 (con’t) (it is most holy):
qodesh qadashim hu – “holy of holies it.” These words are identical to the ending of verse 6:25 as pertained to the sin offering. The two offerings are extremely similar, but there are a few small differences. The sin-offerings dealt with sins for various groups. There was one for the high-priest, being the spiritual head of the people. There was one for the whole congregation. There was one for a ruler of the people. And finally, there was one for the individual members of the congregation.
The trespass offering deals with specific instances of sins which are committed and identified. They are of a type which is of less magnitude than those of the sin offerings. In the committing of these sins, there must be an offering for atonement to come about. The person presents their offerings, and then the priest conducts his duties. Everything is being carefully and minutely detailed because everything ultimately points the Person and work of Christ. He came to fulfill the law, and the specificity is given to point to His accomplishing just that.
The place where the burnt-offering was slaughtered is identified in Leviticus 1:11 –
“He shall kill it on the north side of the altar before the Lord; and the priests, Aaron’s sons, shall sprinkle its blood all around on the altar.”
As we have seen, different terminology is used to describe this same place of slaughter, but the north side of the altar is the explicitly named location.
2 (con’t) And its blood he shall sprinkle all around on the altar.
As seen several times already, the word used here means to scatter or cast, not sprinkle. The blood is collected in a bowl, and it is cast upon the sides of the altar. The specificity is necessary to understand the greater pictures which are being made, and so it is important to identify what is being done, when, and why.
As for this trespass, or guilt-offering, the procedures differ from the sin offering here because in the sin offering, and depending on who had committed the sin, the blood was either sprinkled before the Lord and applied to the altar of incense, or it was applied to the horns of the brazen altar, and then for both, the rest of it was poured out at its base. Here, it is cast upon the sides of the altar.
Fat in the Bible signifies abundance. It is also considered the richest or choicest part. All associations speak of the Person and work of Christ, in whom is the abundance of God’s blessing, and He being the Source of all true riches, and also being the choicest and fairest as the Son of God.
3 (con’t) The fat tail
Here the alyah, or “fat tail” is mentioned for the third of just five times. It is the rump or tail which was found on sheep and rams, and which is very large. This is specified, because in the trespass offering, the animal must always be a ram. Though described already, it is good that it be re-explained so that you remember what is was. It is described by Jamieson-Faucett-Brown –
“There is, in Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English pounds weight, of which the tail usually weighs fifteen pounds and upwards.” JFB
When an animal was offered as a trespass offering, this especially marvelous part was reserved for the Lord alone, and was not to be eaten by the priests. This being the most magnificent example of richness and abundance, it is in type a picture of Christ who is certainly the very essence of God’s richness and abundance. Along with this fat tail, we continue with the following…
3 (con’t) and the fat that covers the entrails,
As fat signifies abundance and the choicest and richest part, the fat around the entrails signifies that quality in the inner being. The word translated as “entrails” is qerev, which signifies the midst or inward part. It is emblematic of the inward abundance and richness of Christ. It is His inward qualities that are presented as an acceptable offering to God.
Translations vary on these words to say either, “both kidneys with the fat on them near the loins” (NIV), or “and the two kidneys and the fat that is on them and that which is on the flanks” (Jubilee). What is probable is that the latter is correct. There are two individual types of fat being described. That on the kidneys, and that which is on the flanks.
Both kidneys with their attached fat were to be removed. The kidney’s position within the body makes them almost inaccessible. When an animal is cut up, they are the last organs which are reached. Because of this, the kidneys symbolize the hidden parts of man, and thus the mind. In picture, the mind of Christ is returned to God through His sacrifice. His work was acceptable, and therefore, God was pleased with His perfect mind as an offering.
The term al ha’kesalim, or “by the flanks,” indicates the loin which is the seat of the leaf fat. The word is then elsewhere translated as both “confidence” and “foolish.” The difference is in how it is applied. It can indicate the place where one puts their hope. This is seen, for example, in Psalm 78 –
“That the generation to come might know them,
The children who would be born,
That they may arise and declare them to their children,
7 That they may set their hope in God,
And not forget the works of God,
But keep His commandments;” Psalm 78:6, 7
It can also indicate that which is foolish –
“This is the way of those who are foolish,
And of their posterity who approve their sayings. Selah
14 Like sheep they are laid in the grave;
Death shall feed on them;
The upright shall have dominion over them in the morning;
And their beauty shall be consumed in the grave, far from their dwelling.”
Psalm 49:13, 14
The inward parts of a man are what identify him as either dependent on God, or who acts independently of Him, and thus foolishly. The fat which is identified here looks to Christ who remained faithfully dependent on the Father. This is seen of Christ in Hebrews 5:7, 8 –
“…who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, 8 though He was a Son, yet He learned obedience by the things which He suffered.”
4 (con’t) and the fatty lobe attached to the liver above the kidneys, he shall remove;
The yothereth, or lobe above the liver, was mentioned several times in Chapter 3. This also was also to be removed from the animal. The liver signifies the seat of emotions and feeling. It is used synonymously with disposition and character. The fat attached to it is thus representative of the entire liver. In Lamentations, Jeremiah says (Jubilee Bible) –
“My eyes fail with tears; my bowels are troubled; my liver is poured upon the earth, for the destruction of the daughter of my people because the children and the sucklings faint in the streets of the city.” Lamentations 2:11
This part of the animal, symbolizing the disposition and character of Christ which is wholly acceptable as an offering to God, was likewise to be removed for burning.
All of these items from the animal, and each of which represents some aspect of Christ, was to be burnt on the altar. Again, as we have seen, the word for “burn” signifies that of incense, and thus a sweet-smelling smoke sacrifice. They together are typical of His final and complete offering, being a sweet-smelling savor to God on our behalf. He bore the divine wrath in place of His people.
5 (con’t) It is a trespass offering.
An offense was committed, and these parts of the animal were selected to make atonement for the offense because in them are realized the superior qualities of the perfect Christ. In their burning, symbolic of His perfect execution in place of our failings, God is well pleased to receive them as an offering of the finest incense. Having satisfied the wrath of God for the committed offense, the rest of the animal was, like the sin offering, granted to the priests as is next noted…
All of the males were allowed to partake. It could not be passed on to wives or daughters of the priests. However, we will see in verse 20 that there are restrictions even on the priests concerning their ability to participate in the eating of this offering.
6 (con’t) It shall be eaten in a holy place.
In order to ensure that no violations of who could eat this might occur, this is now specified. By mandating that it be eaten in a holy place, it excluded anyone unclean, because an unclean person was not allowed into a holy place during the time of their uncleanness. Also, only males could enter such a place. The restriction kept the offering from being taken to anywhere other than a holy place where an unauthorized person could then eat of it.
6 (con’t) It is most holy.
qodesh qadashim hu – “holy of holies it.” This is identical to the words in verse 1. It is stated again to stress that this offering was to be treated with exceptional care and there was to be no deviation from how it was to be handled.
ka’khatat ka’asham – “as the sin-offering, as the trespass-offering.” The rules of the sin offering concerning this precept are found in 6:27, 28. Therefore, anything omitted in the guidelines for one must then be supplied from the directions of the other. Between the two, a full picture of what was expected is seen. Because of the same procedures here, these parts of the service then have the same meaning. In other words, every trespass is considered a sin.
7 (con’t) the priest who makes atonement with it shall have it.
One must remember when considering what occurs here, there is a guilty party, there is an offering which transfers that guilt, and there is the priest who conducts the process for atonement. In type, Christ fulfills two of those roles. He is both the offering, and He is the offeror. In essence, He partakes of the benefits of the offering of Himself to God. It is His to do with as he pleases, but as we saw, any male of the priests could participate. What is being seen here is that the offering of Christ belongs to Christ, but He can – and He certainly does – share of Himself to those He calls as priests.
The wording here is clear that the skin of the burnt-offering belonged to the officiating priest as did the flesh of the animal. However, it was understood that the flesh could also be shared with the other male priests. Though this could also be the case with the skins, it is not stated as such, and so at least in type, the skin belonged to the priest who officiated, and to him alone to do with as he wished. This then takes us back to the first time that owr, or skin, is used in the Bible. It is found in Genesis 3:21 –
“Also for Adam and his wife the Lord God made tunics of skin, and clothed them.”
In this verse, we see that something died in order to cover over the nakedness of these two fallen beings. The owr, or skin, comes from the word ur, which means to be exposed, or bare. The priest possesses that which covers nakedness. As it was the Lord who made the tunics of skin, and then covered Adam and His wife, so it is the Lord who covers us.
He is the offering and the priest. The skin of the offering which makes atonement, typical of Christ, is that which belongs to the officiating priest, also typical of Christ. It is his alone to do what he wishes with it. And thus, it is Christ alone who possesses the correct covering of the atonement, which is Himself.
As always, each thought comes down to Christ and His work for those who come to Him. He is the One who can, and does, cover us from our naked and exposed state before God. He is the atonement, and He is the one who will transform us to His likeness in the twinkling of an eye.
There was a portion of these offerings which was removed, and which was presented on the altar to the Lord. After that, the rest of the prepared grain-offerings, which were outlined in 2:4 – 2:10, belonged solely to the officiating priest.
The other grain offerings, which were not prepared, belonged to all the sons of Aaron. These are noted in verses 2:1, 2:15, and 5:11. As they were grain which had not been prepared, they became common property of the priests. The terms here will show us the pictures we need to see.
The word for “mixed” is balal. It give the sense of confusion, as when the Lord confused the languages of the people in Genesis 11. The grain becomes mixed or confused with the oil. The other word, dry, is new in Scripture, kharev. It is connected to the more common verb, kharav, which gives the idea of being desolate, dried up, or decayed. It in turn comes from a root which indicates to be parched through drought.
Here then we have symbolism which is similar to the hide and the flesh of the animal. The flesh belonged to the priest, but could be shared with other priests as is specifically noted. But the skin belonged to the priest alone, without any note of it being shared.
The same thing happens here. The prepared offering, that which had a change in its appearance, belonged to the priest, just as the skinning of the animal changed its appearance. The flesh could be shared with the other priest, just as the unprepared grain offerings were to be shared.
The flesh speaks of that which is earthly. The oil and grain mixture looks to that which is confused. The dry grain looks to that which is parched. All are states of fallen man, and all belong to the priests. It is their duty to prepare them. And, it is the duty of the priesthood of believers to prepare the world’s people for Christ. However, that which is prepared, or which has been transformed belongs to the officiating priest, typical of Christ, who alone can and does make the transformation complete in fallen man.
The offering is most holy to make atonement for you
It is a trespass offering meant to restore, covering your sin
This is what is expected, and so you shall follow through
It will keep you from being done in
In the rite which I have ordained to be completed
Follow the details carefully, they speak of My Son
In adhering to My word, you shall not be unseated
As My attending priest, ensure each step is properly done
And for both, layman and priest, to you this I say
There is a reward for following carefully through
Be obedient to my word, tending to each precept along the way
And in due time, I will send my Son who will make all things new
II. The Law of the Peace Offering (verses 11-21)
11 ‘This is the law of the sacrifice of peace offerings which he shall offer to the Lord:
In Hebrew, the sentence begins with “And.” It is a continuation of the same line of thought, but with a new type of offering for the priest’s instruction, which is now added to what was given in Chapter 3. There are three individual types of peace offerings to be explained. One is for thanksgiving, one is for the fulfillment of a vow, and one is as a free-will offering.
The “he” in this verse is not speaking of the priest, but of the one to offer. Therefore, it can be translated as one, anyone, or even in the passive, such as “which shall be offered.” This is true with the coming verses as well.
Surprising maybe, but this is the first time that todah, or “thanksgiving,” is mentioned in Scripture. The word comes from yadah, which means praise, but it gives the sense of throwing or casting. One can see that in thanksgiving, there is a casting out of praise to the Lord.
Such an offering would be brought to the Lord to acknowledge some special mercy or favor which had been received, such as deliverance from an illness or from captivity, or something similar. One would naturally be so grateful that they would go further than just praising God with their lips. Instead, they would want to make an outward demonstration of their gratitude.
12 (con’t) then he shall offer, with the sacrifice of thanksgiving,
The “sacrifice of thanksgiving” is that which was mentioned in Chapter 3. It being an animal of the herd or flock.
12 (con’t) unleavened cakes mixed with oil, unleavened wafers anointed with oil, or cakes of blended flour mixed with oil.
Each of these has been previously seen, and each made a marvelous picture of Christ. If you want to review, the unleavened cakes mixed with oil, and the unleavened wafers anointed with oil are first described in Exodus 29. The cakes of blended flour mixed with oil are closely described to those in Leviticus 2. Re-reading or re-watching those sermons will keep you from watching too much TV, and so it is highly recommended.
It should be noted that no specific amount of these things are provided. Thus it is totally up to the giver as to how thankful he is, and how much he will thus give in appreciation for the favor he has been so blessed with.
In addition to the three types of cakes mentioned already, he was to bring leavened, yes leavened bread, with the sacrifice. This is one of only two times that leaven was to be brought forth as an offering. The other time is during the feast of Shavuot, or Pentecost, which is detailed in Leviticus 23. One must ask, “Why would leaven, which pictures sin, be brought forward as an offering?” The answer is that as a peace-offering of thanksgiving, it is acknowledging that the Lord has accepted his offering despite his sin. The Lord will not turn away an offering of thanks, even from a fallen, sin-filled man. This offering is noted in Amos 4 as being inclusive of leaven –
Offer a sacrifice of thanksgiving with leaven,
Proclaim and announce the freewill offerings;
For this you love,
You children of Israel!”
Says the Lord God. Amos 4:5
The Lord states these words, however, as a rebuke. Their offerings were as sinful as they were sin-filled. They were made as external shows, but there was no sincerity or truth behind their giving.
These cakes, including the one with leaven, were to be lifted as a terumah, or heave offering to the Lord. However, none of these were to be burnt on the altar. It would be completely against the grain of Scripture to think that an offering which included something typical of sin would be so offered to the Lord. Christ was wholly sinless. This is an offering to the Lord, not of Himself, but of the grateful state of one towards Him.
14 (con’t) It shall belong to the priest who sprinkles the blood of the peace offering.
This is speaking of the heave offering of one of each of the cakes. From there, it is implied then, and it stated in Jewish tradition, that the remainder of the cakes were returned to the offeror.
This prohibition is similar to that of the Passover Lamb in Exodus 12, and of the Manna in Exodus 16. Both of these were types of Christ, and so it is reasonable to assume that this third prohibition points to Him as well. This is especially so because the other two types of peace-offerings are less stringent in this regard.
What seems probable, is that the thanksgiving is for something which has been accomplished, such as deliverance from affliction of some sort. God delivered or provided, and so it wouldn’t be appropriate for an acknowledgment of it to be dragged out.
To consume the offering over more than one day would be to do just that, thus one would be benefiting off of the Lord’s deliverance instead of being grateful for it. If there was too much for one person to eat it, he should then share the offering with others, such as is explicitly prescribed in Deuteronomy 12. To not do so would not be showing the thanks that the offering implied. And to not share Christ, follows in the same self-centered way. Who is saved, truly grateful for that salvation, and yet unwilling to share what they have been given in Christ! This then is a theme fully developed by the author of Hebrews –
“Therefore by Him let us continually offer the sacrifice of praise to God, that is, the fruit of our lips, giving thanks to His name. 16 But do not forget to do good and to share, for with such sacrifices God is well pleased.” Hebrews 13:15, 16
The difference between these two is that a neder, or vow, is something promised. It is in anticipation of its fulfillment, some benefit is expected concerning peace between the Lord and the offeror. On the other hand, a nedevah, or voluntary offering, is simply the tribute of a heart-filled rejoicing in peace with the Lord.
An example of the first would be the vows made by the sailors who were with Jonah. They were delivered by Him and so they made sacrifices, but they also made vows, intending to continue the relationship with Him and they were thus in anticipation of a right standing before Him; peace with Him being their future hope.
The voluntary offering, however, is not specifically one of thanksgiving, but rather of simple gratitude. This is seen in the 119th Psalm where it says –
“Accept, I pray, the freewill offerings of my mouth, O Lord,
And teach me Your judgments.” Psalm 119:108
16 (con’t) it shall be eaten the same day that he offers his sacrifice; but on the next day the remainder of it also may be eaten;
Unlike the thanksgiving offering, either of these could be eaten on the second day as well. One would not tread on the Lord’s kindness by allowing either of these to be eaten over a second day. In fact, both of these are more personal than a thanksgiving offering which should rightly be shared.
A person may travel to the tabernacle in order to make such a vow, and have a desire to slowly meditate on the offering, or carefully petition the Lord through the offering. And so a second day is allowed for it to be eaten.
An offering which was held to the third day would be susceptible to corruption. Also, it might be that instead of obedience to the precept, it would be used for some type of superstitious fulfillment, or if the attending priest, he might be saving up the offering against a shortcoming in the offerings that might come later. If so, then it would show a lack of trust in the Lord’s provision.
And finally, this prohibition certainly looks forward to Christ who was resurrected on the third day, and who saw no corruption. As this is a peace offering which is shared in by both the Lord and the offeror, it would be wholly unsuited to that typology.
18 And if any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, it shall not be accepted, nor shall it be imputed to him; it shall be an abomination to him who offers it, and the person who eats of it shall bear guilt.
In this, there is a rare word which is introduced into Scripture, pigul, translated here as “abomination.” It is seen just four times, and it gives the idea of a foul thing, or refuse. It comes from a root meaning “to stink.” Thus it is figuratively used as something ceremonially unclean. The word “abomination” is used by most translations, but another word is often translated that way, and so it confuses the meaning of the word. Something more specific like “putrid thing” would more fully convey the idea. There is death which has turned to stink.
Nothing of the peace-offering was to be consumed on the third day, and if it was, the offering would no longer be accepted by the Lord, and there would be no credit imputed to the offorer. For a person to make such an offering, and then to be so stingy as to allow it to start to rot, would show that the offering was more important to him than the purpose of the offering. For this reason, it then says that the person who did eat of it would bear guilt. This is to be considered a most serious matter and a warning would have been clearly given when the offering was made.
What this means is that if the flesh of the offering touched an unclean person, or anything that was considered unclean, such as an unclean animal, bowl, garment, or whatever else the law deemed as unclean, that flesh was not to be eaten. Instead it was to be burned. It was not even to be cast to unclean dogs because it was part of an offering which had been made to the Lord. It is a picture of the judgment seat of Christ burning up our unacceptable deeds.
19 (con’t) And as for the clean flesh, all who are clean may eat of it.
Any flesh of the animal which was not defiled by uncleanness could be eaten, but it could only be eaten by someone who was clean. If there was a person with leprosy, you could not give it to him as a gesture of kindness. To do so would mix the holy with the profane, and it would be an offense to God who sanctified the offering. The offering itself would then become defiled.
This must be speaking of someone who is knowingly unclean. Leviticus 5:2 has already shown that a person can be unclean without knowing it. If so, then they would need to make amends for this as an infraction against the Lord. However, if someone knowingly ate of the sacrifice of a peace offering while unclean, they were to be excommunicated from the people of Israel. At times, being “cut off” can mean the death penalty, but this is probably not the case here.
Although, that still may very well be the case due to the severe nature of the infraction. As this is an offering shared by both the Lord and the person, to allow defilement into the process would be to dishonor Him. This is what Paul speaks of in 1 Corinthians 11 concerning the Lord’s Supper, to which this offering corresponds.
*21 Moreover the person who touches any unclean thing, such as human uncleanness, an unclean animal, or any abominable unclean thing, and who eats the flesh of the sacrifice of the peace offering that belongs to the Lord, that person shall be cut off from his people.’”
The passage ends on this stern note. It is especially poignant when considering that this offering was one stemming from the free-will of a person. However, the Lord looks at intent of the heart, and if the intent of the heart was to defile his offerings, then there would be severe consequences for it.
The various types of uncleanness mentioned here will be further explained in the chapters ahead. One however is introduced here and which is translated as “abominable unclean thing.” It is the word sheqets, and will be seen 11 times in the Old Testament. It is later used to describe any seafood without fins and scales. It is also used to describe unclean birds, winged insects with four legs, swarming things, creeping things, and the like.
If someone had contact with any such thing – or any of the other prohibited things – and then sat down to eat of the meal – that person was to be cut off from his people. Again, this probably meant that they were to be separated from Israel. However, it is not beyond the possibility that it meant they were to be put to death.
We’ve just gone through some of the most complicated verses yet in Scripture concerning details of things which are almost completely foreign to us. Further, the offerings of these past two sermons have already been detailed once, and now they have had more details added into them. To try to remember everything seen so far, and then to also try to remember everything associated with them, would take a brain the size of Manhattan, maybe bigger.
The point of going through these ancient words is, as always, to see our desperate need for something greater than the law. To imagine the yoke of the law being brought down our shoulders, and then to assume that we could live up to it, is either the height of arrogance, or the height of stupidity. It’s a coin toss which is more certain, probably it would land on the edge and shout out, “Stupid, arrogant fool!”
In each offering, Christ is on prominent display, calling out for us to put our burdens behind us, trust in His completion of these things, and to rest in that fully and forever finished work. This is what makes it so very sad when we are faced with someone who is attempting to be justified before God by this law, in part or in whole, when it is already fulfilled and nullified through Jesus.
Dare we reject such a great offer and go back to that which could never save? I dare say, “We dare not.” I dare you to say otherwise! It is a self-condemning act. Let us trust in Christ, let us rest in Christ, and let us praise God because of Christ. He is our Burnt-offering; He is our Grain-offering; He is our Sin-offering; He is our Trespass-offering; and He is our Peace-offering.
And more, He is our Sabbath Rest, He is our Circumcision, and our Heavenly meal. Let us put away works of the law and be pleased to find our home in the safe recesses of His heart. He loves us so much that He did all necessary to restore us to our heavenly Father. Praise be to God because of Jesus Christ our Lord.
Closing Verse: “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation, 15 having abolished in His flesh the enmity, that is, the law of commandments contained in ordinances, so as to create in Himself one new man from the two, thus making peace, 16 and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity. 17 And He came and preached peace to you who were afar off and to those who were near. 18 For through Him we both have access by one Spirit to the Father.” Ephesians 2:14-18
Next Week: Leviticus 7:22-38 It will be an interesting sermon, just you wait and see… (The Mediator’s Duties, Part III) (10th Leviticus Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. Even if you have a lifetime of sin heaped up behind you, He can wash it away and purify you completely and wholly. So follow Him and trust Him and He will do marvelous things for you and through you.
The Mediator’s Duties
Likewise this is the law of the trespass offering
Most holy is this proffering
In the place where they kill the burnt offering
They shall kill the trespass offering as well
And its blood he shall sprinkle all around on the altar
As to you I do now tell
And he shall offer from it all its fat
The fat tail and the fat that covers the entrails too
The two kidneys and the fat that is on them by the flanks
As I am now instructing you
And the fatty lobe attached to the liver above the kidneys
He shall remove; and the priest shall burn them on the altar
As an offering made by fire to the Lord
It is a trespass offering, and so in this he shall not halter
Every male among the priests may eat it
It shall be eaten in a holy place
It is most holy as I to you submit
The trespass offering is like the sin offering
There is one law for them both, you see
The priest who makes atonement with it shall have it
This is how it shall be
And the priest who offers anyone’s burnt offering
That priest shall have for himself the skin
Of the burnt offering which he has offered
This is an allowance intended for him
Also every grain offering that is baked
In the oven and all that is prepared in the covered pan
Or in a pan, shall be the priest’s who offers it
It shall belong to this man
Every grain offering, whether mixed with oil or dry
Shall belong to all the sons of Aaron
To one as much as the other, so they shall comply
This is the law of the sacrifice of peace offerings
Which he shall offer to the Lord
So shall be these profferings
If he offers it for a thanksgiving, then he shall offer
With the sacrifice of thanksgiving, unleavened cakes with oil mixed
Unleavened wafers anointed with oil
Or cakes of blended flour mixed with oil, so it shall be fixed
Besides the cakes, as his offering he shall offer leavened bread
With the sacrifice of thanksgiving of his peace offering
As to you I have specifically said
And from it he shall offer one cake
From each offering as a heave offering to the Lord
It shall belong to the priest who sprinkles the blood
Of the peace offering according to this word
The flesh of the sacrifice
Of his peace offering for thanksgiving
Shall be eaten the same day it is offered
He shall not leave any of it until morning
But if the sacrifice of his offering is a vow or a voluntary offering
It shall be eaten the same day that he offers his sacrifice
But on the next day the remainder of it also may be eaten
These directions are concise
The remainder of the flesh
Of the sacrifice on the third day
Must be burned with fire
Be careful to follow what I to you now say
And if any of the flesh of the sacrifice
Of his peace offering is eaten at all on the third day
It shall not be accepted, nor shall it be imputed to him
So you shall be obedient in this way
It shall be an abomination to him who offers it
And the person who eats of it shall bear guilt
So to you I now submit
The flesh that touches any unclean thing shall not be eaten
It shall be burned with fire
And as for the clean flesh
All who are clean may eat of it, if they so desire
But the person who eats the flesh of the sacrifice
Of the peace offering that belongs to the Lord
While he is unclean, that person shall be cut off
From his people, according to My word
Moreover the person who touches any unclean thing
Such as human uncleanness, an unclean animal as well
Or any abominable unclean thing
Pay heed as I continue to tell
And who eats the flesh of the sacrifice
Of the peace offering that belongs to the Lord
That person shall be cut off from his people
So shall it be according to My word
Peace with God, full and complete
Has come to us through the blood of Jesus
In Him, there is fellowship so sweet
Marvelous things He has done for us
And so, O Lord, to You we give our heartfelt praise
And to You, O God, we shall sing out for all of our days
Hallelujah and Amen…