At the conclusion of the instructions concerning the trespass offering, we have a few directions concerning the meat offering (verses 9, 10). Whatever of it was dressed was to be given to the priest that offered it, to be consumed by himself and his family. But that "mingled with oil, and dry" was to be divided amongst the sons of Aaron. The reason appears to be economical. What was prepared would not keep, and was therefore to be consumed at once; that which would keep was to be divided, to be used according to convenience. The God of grace is also the God of providence. And his providence is especially concerned for those who seek his grace. After these notes, the law of the sacrifice of the peace offering is formally considered.

I. THE PEACE OFFERING OF THANKSGIVING.

1. There is fitness in this association.

(1) The peace offering has its name, שׁלמים (shelamim), from שׁלם (shalem), to complete or make whole. It was instituted to express the manner in which our breaches of the covenant are made up by Christ. How the variance between God and man is composed through his atoning sacrifice!

(2) What, then, more fitting than that we should express our thankfulness to God in connection with the peace offering? Praise breaks spontaneously from the heart that is "reconciled to God through the death of his Son" (see Isaiah 12:1).

2. A bread offering accompanied this.

(1) One portion of this bread offering was unleavened (verse 12). This portion was presented upon the altar. As leaven symbolized evil dispositions, no trace of it should be found in anything that touched God's altar (Leviticus 2:11).

(2) But the other portion was leavened (verse 13). This portion was eaten by the worshipper, and expressed that he had evil dispositions that needed purging out. What a difference there is between the holy God and sinful man! What a merciful provision is that of the gospel of peace, that reconciles sinners to God!

II. THE THANKSGIVING IN THE HEAVE OFFERING. (Verses 14, 15.)

1. This was taken from the whole oblation.

(1) The word for oblation, משּׂאת (masseath), denotes that which is borne or carried, from נשׂא (nasa), to bear or carry. It generally describes anything which was carried to the temple to be offered to God. It also expresses the design of all sacrifices to be the carrying or bearing of sin (see Exodus 28:38; also Leviticus 10:17; Leviticus 16:21).

(2) In the offerings of the Law this was typical; but in the offering of Christ real (see Isaiah 53:4, 12; John 1:29, margin; 1 Peter 2:24).

(3) From the number of these typical sin-bearers borne to the temple, the heave offering was to be taken. It was a representative of the whole of them, and suggested that what was specifically expressed in it might be predicated of any of them.

2. It was lifted up in faith and gratitude to God.

(1) The heave offering had its name, תרומה (terumah), from רם (rum, to lift up), because it was lifted up, viz. toward heaven, by the priest.

(2) This action expressed thankfulness to the source whence all blessings come to us, and especially those of redemption. Christ is the "Lord from heaven," the "heavenly gift" of a gracious Father (see John 3:13, 16, 31; John 4:10; John 6:32, 33; 1 Corinthians 15:47; Hebrews 6:4).

3. It became the priest's who sprinkled the blood of the peace offering.

(1) Those who make their peace with God through the blood of the cross not only offer thanks, but enjoy the blessings of thanksgiving. Thus a grateful heart is a" continual feast."

(2) It was eaten the same day that it was offered. In the very act of thanksgiving to God for his blessings we are blessed. Those who in everything "give thanks" can "rejoice evermore "(1 Thessalonians 5:16-18).

(3) It was shared by the priest in his own community (see Numbers 18:8, 11, 18, 19). Shared domestically. Shared religiously. The stranger had no part nor lot in the matter. - J.A.M.

I. THERE WAS A DIVINE INSTITUTION AND COMMAND OF GOD, FOR THE OFFERINGS AND SACRIFICES WHICH WERE UNDER THE LAW.

1. An offering in general is anything presented to the Lord to become peculiarly His, and to be typical of Christ and gospel mysteries.

2. The legal offerings were set apart for God, with respect to Christ and His great sacrifice and offering up of Himself unto God for us.

3. Some have distinguished them into three sorts.(1) Such as were offered at the brazen altar, or the altar of burnt-offering, which represented the death and sufferings of Jesus Christ.(2) Such as were offered in the sanctuary, more near to the Holy of Holies, viz., the shewbread and the incense at the altar of incense; which had respect to His intercession for us at the throne of grace, in the virtue and by the merit of that sacrifice which He before had shed and offered up.(3) Such as were offered in the Holy of Holies; which represented the full attainment of the ends of both the former, viz., our full access unto and communion with God through the influence both of the death and oblation as likewise of the prayers and intercession of Christ for us.

4. The sacrifices that were offered at the brazen altar are commonly distributed into two sorts — sacrifices of expiation, and sacrifices of thanksgiving. It is the former sort whereof the text speaks.(1) These propitiatory sacrifices were offerings most holy to the Lord; for atonement, or for appeasing of His wrath; by the destruction of the sacrifice; to shadow forth the true atonement and expiation of sin, by the death of Jesus, and our reconciliation to and communion with God through Him.(2) For further rules of illustration, take these propositions —(a) The institution of sacrifices was presently after the sin and fall of man; but the renewed institution and further direction and regulation of them was by Moses unto Israel.(b) In this renewed institution and regulation of their offerings and sacrifices, there were sundry adjuncts and ceremonies, some whereof were required and some severely forbidden to be added to them, all which were mystical and significant,

1. Adjuncts required. Sacrifices to be offered only at this ore altar. Salt. Music. Incense. Many ceremonious actions,

2. Adjuncts forbidden. In general, any conformity or compliance with the pagans in their rites and ceremonies. In particular, leaven and honey.(c) The occasions upon which they were to be offered,

1. When under guilt of sin.

2. For the obtaining of any needful mercy,

3. To testify their joy and thankfulness for mercies received,

4. In the instituted seasons of them.

II. THE SACRIFICES OF PROPITIATION UNDER THE LAW, may be referred to there six kinds or sorts — burnt-offering, meat-offering, peace-offering, sin-offering, trespass-offering, and offering of consecrations.

1. There were some things in which these all agreed.

(1)They were all offered at the brazen altar.

(2)They were all holy of holinesses.

(3)They were all offerings made by fire.

(4)They were all propitiatory.

2. The difference consisted —

(1)Partly in the different matter of them. An ox or a sheep in some; flowers and wine in others.

(2)Partly in the particular ends and designs and occasions of them.

(3)Principally in the different ceremonies accompanying them.Lessons:

1. Keep close to the rule of Divine institution in matters of worship.

2. See the worth and value of the sacrifice of Jesus Christ, and the necessity of it, fur the justification and salvation of lost sinners.

(S. Mather.)