One law, not in regard to all the ceremonies used therein, but in regard to this special circumstance of the priest having the pieces left as his portion. (See in chap. vi. 26.) The design of this may have been to fix attention on one special result of atonement, viz., that he who is the means of making atonement has a claim on all that the offerer brings; thus showing forth Christ's claim on his people for whom he atones. "Ye are not your own; for ye are bought with a price."

(1 Cor. vi. 20.)

GENERAL RULE REGARDING PORTIONS BELONGING TO THE

PRIESTS.

Ver. 8. "And the priest that offereth any man's burnt-offering, even

the priest shall have to himself the skin of the burnt-offering which he hath offered."

This general rule seems naturally to follow the special case just noticed in ver. 7. There we see "the skin" given to the priest, irresistibly reminding us of the skins that clothed Adam and Eve. If Jesus, at the gate of Eden, acting as our Priest, appointed sacrifice to be offered there, then he had a right to the skins, as priest; and the use to which he appropriated them was clothing Adam and Eve. He has clothing for the naked soul"fine raiment" (Rev. iii. 18)-obtained from his own sacrifice. Even at the gate of Eden he began to "counsel us to buy of him fine raiment that we might be clothed." And this is his office still. (Rev. iii. 18.)

Vers. 9, 10. "And all the meat-offering that is baken in the oven, and all that is dressed in the frying-pan, and in the pan, shall be the priest's that offered it. And every meat-offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another.'

"All the meat-offering"-after the memorial was

taken, of course; see chap. ii. 2, 9. All the kinds of meat-offering are mentioned here-those prepared in the oven, frying-pan, and pan. Then, in ver. 10, the heap of fine flour is meant by "every meat-offering mingled with oil, and dry." It is not baked, but dry; the oil being on it merely to consecrate it.

The meaning of this part of the type has already been noticed in chap. ii.

REGARDING PEACE-OFFERINGS.

Ver. 11. "And this is the law of the sacrifice of peace-offerings, which he shall offer unto the Lord."

The Jews say that the peace-offerings for thanksgiving were brought on such occasions as Psalm cvii. mentions -on occasions of deliverance from danger in travelling the desert, or voyaging the sea, or captivity, or sickness. The words used in that Psalm countenance the idea, ver. 22, "And let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing." Peaceofferings brought on occasion of a vow were probably very similar, but with this difference, that in the time of danger-e. g., a storm at sea, or simoon in the desert-they were promised or vowed to the Lord. Such vowed peaceofferings go under the name of "sacrifices of thanksgiving," in Ps. cxvi. 17, compared with 1, 14, 18.

Those called "voluntary" (7), were probably brought just because the soul of the worshipper was, at the time, overflowing with gratitude; there was not, in this case, any peculiar event to call it forth. They were nearly allied to praise, in so far as both these offerings ("freewill offerings") and praise were dictated simply by the fulness of the worshipper's heart. Hence the

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phraseology of Ps. cxix. 108, "Accept, I beseech thee, the freewill offerings of my mouth." And Heb. xiii. 15, 'By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name."

Ver. 12. "If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and cakes mingled with oil, of fine flour, fried."

The last clause means, "the cakes mingled with oil shall be made of fine flour prepared." The second sort of meat-offering is fixed upon as the kind to be brought along with peace-offerings; because, perhaps, it was understood that the offerer was a man able to bring this, if he could afford to bring a thanksgiving sacrifice. And the meat-offering naturally accompanies an expression of gratitude; for it is a binding of the offerer to the Lord, himself and all he has, body and substance, as well as soul. So in Ps. cxvi., where the vows are paid by a sacrifice of thanksgiving, we hear the offerer saying also, in ver. 16, "O Lord, truly I am thy servant." What is the meaning of the redeemed casting even their crowns at Christ's feet? Is not this their expression of abounding gratitude? They would fain have nothing of their Let all be his.

own.

Vers. 13, 14. "Besides the cakes, he shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings. And of it he shall offer one out of the whole oblation for an heaveoffering unto the Lord, and it shall be the priest's that sprinkleth the blood of the peace-offerings."

Here is a remarkable appointment. "Leavened bread" is to be offered. To understand this, we are to keep in mind that this is a peace-offering, and therefore the

offerer is in a reconciled state toward God. His sins are all forgiven; there is peace between him and his God. But this reconciliation does not declare that there is no corruption left remaining in the worshipper. Perfect pardon does not imply perfect holiness. There is a remnant of evil left. But here we see that remnant of evil brought out before the Lord. The "leavened cakes" intimate the corruption of the offerer; and, God having graciously accepted him, and delivered him from evils in the world (for this is an offering of thanksgiving for special mercies), he testifies his gratitude by bringing out what of corruption is found in his soul, that it may be removed. "Being made free from sin, ye have your

fruit unto holiness." (Rom. vi. 22.)

And to express yet more fully the intention of bringing out this "leavened bread," the 14th verse tells that it is to be "heaved to the Lord."* One cake of this bread that is leavened is heaved up to the Lord; the priest lifts it up before the Lord, and, in the sight of all the congregation, waves it to the four quarters of the heavens, as a sign that he is giving it over to the Lord. Thus the grateful offerer presents to the Lord all he has, and spreads out his very corruptions to be dealt with as the Lord sees good. Was he not saying, while the priest thus waved the leavened cake to the four winds, "Search me, O God, and know my heart: try me, and know my thoughts and see if there be any wicked way in me, and lead me in the way everlasting." (Ps. cxxxix. 23,

* The word is, and the "wave-offering" is. Both words imply the same action; but the former is the more comprehensive. The "wave-offering" is confined to lesser things, that could easily be lifted up. Neither term implies anything as to a new kind of sacrifice, but only a new mode of presenting the sacrifice.

24.) Patrick remarks that the leavened bread was not put upon the altar. It is held up in order to be removed.

Ver. 15. "And the flesh of the sacrifice of his peace-offerings for thanksgiving shall be eaten the same day that it is offered; he shall not leave any of it until the morning."

The priest that sprinkled the blood was to eat the pieces of this peace-offering the same day that it was offered. Some say, this rule prevented covetousness arising in the priests; no one had it in his power to hoard up. Others say, this rule was fitted to promote brotherly love; for he must call together his friends, in order to have it all finished. But these uses are only incidental. The true use lies much nearer the surface. Israel might hereby be taught to offer thanksgiving while the benefit was still fresh and recent. Besides this, and most specially, the offerer who saw the priest cut it in pieces and feast thereon, knew thereby that God had accepted his gift, and returned rejoicing to his dwelling, like David and his people, when their peace-offerings were ended, at the bringing up of the ark. (2 Sam. vi. 17-19.) The Lord took special notice of this free, spontaneous thankoffering, inasmuch as he commanded it to be immediately eaten, thus speedily assuring the worshipper of peace and acceptance. The love of our God is too full to be restrained from us one moment longer than is needful for the manifestation of his holiness.

Vers. 16, 17. "But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice and on the morrow also the remainder of it shall be eaten : but the remainder of the flesh of the sacrifice on the third day shall be burnt with fire."

This is the case of a peace-offering offered on occasions