I. THAT THE TRESPASS OFFERING IS DESCRIBED AS MOST HOLY.

1. It was most holy as typifying Christ.

(1) Intrinsically there could be neither sin nor holiness in the animal that was offered up. It was not a moral being. Nor could it be most holy in the sense of removing moral guilt; for it could not do this. For this purpose God never "required" it; never "desired" it (1 Samuel 15:22; Psalm 40:6; Psalm 51:16; Isaiah 1:11; Hosea 6:6; Hebrews 10:1-4).

(2) But the guilt offering of Calvary can literally "take sin away," and so accomplish the will, the desire, and the requirement of a just and merciful God (Psalm 40:6-8; Hebrews 10:4-10). Christ is therefore indeed "Most Holy;" and the guilt offering of the Law was so called putatively as typifying him. Accordingly,

2. It was killed at the north side of the altar.

(1) "It is most holy. In the place where they kill the burnt offering shall they kill the trespass offering" (verses 1, 2). But the burnt offering was killed at the north side of the altar (Leviticus 1:11). So was Calvary at the north side of Jerusalem.

(2) Because this is given as a reason why the trespass offering was to be accounted "most holy," the Jews have countenance here for their tradition that the less holy sacrifices were slain at the south-west corner of the altar.

3. It was eaten in the holy place.

(1) "Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy" (verse 6). This was what the Jews distinguished as "the eating within the curtains,' in allusion to the court of the tabernacle, which was enclosed with curtains.

(2) In these feastings the priests cultivated fellowship; and the fellowship was religious in proportion as they had the vision of their faith clear to look to the end of the things to be abolished. Faith is the true principle of religious fellowship.

(3) The females "among the priests" might eat of the "holy things ;" but of the things distinguished as "most holy" they had no right to eat. Since the Fall down to the coming of the "Seed of the woman," a distinction between male and female was maintained, but now it is abolished. God's curse upon the woman has strangely been converted into the greatest Messing to mankind. Even in anger God is love.

II. SUNDRY DIRECTIONS GIVEN TO THE PRIESTS.

1. With the blood of the guilt offering they were to sprinkle the altar.

(1) The altar was the raised platform upon which the sacrifices were offered up to God. The eminence of Calvary was, more particularly considered, the altar upon which the Great Sacrifice was offered. But in the grander sense, when the great universe is viewed, as Paul views it, as the true temple of God, the earth itself was the altar. The welfare of the universe is concerned in the death of Christ (Ephesians 1:10; Philippians 2:9, 10; Colossians 1:20).

(2) The sprinkling of the altar with the blood, in tiffs view, would show that the earth, the common inheritance of man, which was cursed for his sake, is redeemed with the price of the precious blood of Jesus, And being redeemed by the price of his blood, it is destined also to be redeemed by the power of his arm (see Ephesians 1:14; Ephesians 4:30). What glorious things are in reversion!

(3) The Mishna records a tradition thus rendered by Bishop Patrick: "That there was a scarlet line which went round about the altar exactly in the middle, and the blood of the burnt offerings was sprinkled round about above the line, but that of the trespass offerings and peace offerings round about below it." But these traditions are generally refinements without authority. Let us be thankful for the "sure word of prophecy."

2. They were to burn the fat upon the altar.

(1) Not the fat intermingled with the flesh. This was not offered upon the altar, except, of course, in the holocaust; nor was it forbidden as food. Had it been so, what embarrassments must tender consciences have suffered! There is nothing unreasonable in the service of God.

(2) The fat burnt was chiefly that found in a detached state, viz. the omentum, or caul, the fat of the mesentery and that about the kidneys, with the rump or tail of the sheep. This last was in the East so enormous that it had in some cases to be supported by a little cart fastened behind the animal (see Ludolf's 'History of Ethiopia,' page 53).

3. They had the privilege of claiming the skin (verses 7, 8).

(1) This privilege probably dates from the days of Eden. Immediately after the Fall, our first parents covered themselves with the leaves of the fig, symbolically to express their sense of shame on account of their sin. In exchange for these, God graciously clothed them with skins, which we may presume were those of animals offered in sacrifice. Here, then, was the robe of an imputed righteousness to cover their sin and shame.

(2) If these skins were those of animals offered in sacrifice, then Adam must have acted as a priest, and of course by Divine appointment. As a priest, then he would receive the skins. To this hour those descendants of Adam who act as spiritual priests are those who are invested with the robe of the righteousness of Christ. - J.A.M.

II. Such peace is FOUND IS CHRIST ALONE; not in anything done by Him, or given by Him, but in His personal indwelling. "He is our peace?" The knowledge of Him will illuminate, and the faith of Him will impart security; but you must have Himself to have the portion that will satisfy, and the peace you need.

III. But not only is Christ our peace, but from being the ATONER, OUR PEACE-OFFERING, He gives Himself to God an offering and a sweet-smelling savour, and then to us who trust in Him for deliverance and satisfaction. The ancient Jewish sacrifice of the peace-offering illustrates this —

1. The material of which it consisted was either a bullock, heifer, lamb, or goat; but in all cases it was to be "without blemish." God is entitled to the best, and will receive nothing less. Yet how often is less than what He asks offered Him! That they who so act by Him should have few answers to their prayers, and little satisfaction in their religion, can be wondered at by no one.

2. Peace-offerings were offered by persons who, having obtained forgiveness of sins, and given themselves to God, were at peace with Him. Friendship with God was the principal idea represented therein.

3. Only a part of the peace-offering was given to God; but that was the best, the part to which He was entitled, and which He claimed. And it was accepted, as was shown by its consumption by fire. Offer Him your best, and, though in itself small and poor, He will receive it, and make liberal acknowledgment of His approval of it.

4. The Israelite was not at liberty to lay the fat of his offering at random, any way, or anywhere, on the altar. He had to lay it "upon the sacrifice that was upon the wood on the altar fire." But that sacrifice was the lamb of the daily offering, which typified atonement in its fulness. There, God's portion of the peace-offering was laid, and accepted according to the value of that on which it was offered.

5. Apart from Christ nothing is acceptable to Him. What you bring to Him may be your best, that which He asks for, and what is in itself valuable; but unless offered on the ground of atonement it is not received by Him.

6. But that is the ground within every one's reach, and on which everything that is offered to God may be presented. There is no one by whom the name of Jesus may not be used as a plea, and His sacrifice urged as a reason for acceptance.

IV. The peace-offering expressed the thought of COMMUNION AND SATISFACTION. It supplied God with a portion, and man also. It furnished a table at which both met, and where they had fellowship with one another. God fed on the fat, and man on the shoulder and breast (ver. 31); and both were satisfied.

1. But we have Christ here; and we know what the Father ever found in Him; with what pleasure He ever regarded Him, in His righteousness of walk, perfection of obedience, and beauty of character. God was supremely pleased with all that Jesus was and did, as the representative of Himself to men, and the ideal man to the world, the indicator of holiness and the honourer of the law. Christ was, and is still, His well-beloved and His joy.

2. But not God alone fed on the peace-offering, man did that also; he ate of the breast and the shoulder. In the antitype these typified love and strength. These, believer, are your portion in Christ. You have His heart of love and His shoulder of might — His unchanging affection and His all-sustaining power. Enfolded in His embrace and enthroned on His shoulder of strength, you occupy a position where evil cannot harm you, nor want remain unmet.

V. No Israelite who was ceremonially UNCLEAN was permitted to partake of the peace-offering, or share with God in the provision it supplied. And without holiness no man is now allowed to see God. But provision is made both for man's expiation and for his sanctifying from all impurity. The Cross that separates from the guilt of sin also separates from its defilement. Christ is thus Sanctifier as well as Justifier. He "gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people" (Titus 2:14). Thus beautified with His salvation, you will find a place in His banqueting-house of love, a guest at the Lord's table, and satisfied with the food of which you partake (John 6:57, 55, 35). Are you satisfied with Christ? Does He appease all your yearnings, fulfil your every desire, give you rest, and prove your peace? "My beloved is mine, and I am His" (Song of Solomon 2:16). His resources are inexhaustible, His communications are continuous, and His glory is Divine.

(James Fleming, D. D.)