Levítico 3
John MacArthur · Citado em PreceptAustin
Levítico 3
MacArthur says "The first physical deaths should have been the man and his wife, but it was an animal—a shadow of the reality that God would someday kill a substitute to redeem sinners." (MacArthur study Bible) W A Criswell says "Man's covering for his nakedness was inadequate, but God provided a more suitable and durable covering. While the text does not specifically state that animal sacrifice occurred, it is implied from the description of God's procuring skins to clothe Adam and Eve. This was the first sacrifice of atonement for man's sin, prefiguring the death of Christ on the cross as a propitiation of man's sins (cf. Ro 3:25). This verse presented the gospel in symbolism: (1) the initial declaration of the necessity of the "shedding of blood" (Heb 9:22); and (2) an illustration of substitution, i.e., the death of the innocent for the guilty. In order to procure the skins to clothe Adam and Eve, God had to slay the animals and shed their blood. The Lord furnished the skins, fashioned the garments, and clothed Adam and Eve. God did it all; they did nothing. After divine condemnation and judgment for this first sin, God acted in mercy to provide a way of salvation, and He demonstrated His grace to cover the shame of man." These comments are certainly interesting, but it should be stated that not everyone agrees (at least not with all of these thoughts), so take it with a "grain of salt." The first literal mention of sacrifice (but not using the Hebrew noun zebah) is in Genesis 4:1-5 describing the offerings of Cain and Abel. Youngblood explains that "Abel offered a better sacrifice than Cain for two reasons. First, he gave the best that he had, whereas Cain simply offered whatever happened to be available. Second, Abel’s offering demonstrated that he was motivated by faith in God and that his attitude was pleasing to God (Ge 4:4–5; Heb. 11:4). Cain, by contrast, would soon demonstrate that his attitude was displeasing to God (Ed comment: Notice the details in Ge 4:5 "but for Cain and for his offering He had no regard." Notice that God looked first at the giver! Then He looked at the gift! Point? Gift is not "approved" if the Giver's attitude is not right before the Lord. = A perpetual principle!). He would become selfish, angry, and deceitful. He would then murder his brother, lie to God, and refuse to confess his sin or show remorse. It is a serious mistake to affirm that Abel’s sacrifice was acceptable to God because it was an animal sacrifice and that Cain’s sacrifice was unacceptable because he did not bring an animal. Genesis 4 makes no mention of offerings for the atonement of sin, and therefore to insist that the blood of an animal is mandated here is to read more into the account than is warranted. Attitude (Ed: The heart attitude! cf 1Sa 15:22-23, Ps 51:16-17) on the part of the offerer, not the nature of the offering, is in the forefront of the author’s concern in Genesis 4." (Nelson’s New Illustrated Bible Dictionary) RELATED RESOURCES: Offerings and Sacrifices - Baker's Evangelical Dictionary of Biblical Theology Sacrifices - Torrey's Topical Textbook Sacrifices - Especially "Figurative Sacrifices" - Nave's Topical Bible Sacrifice - See Interesting List of Subtopics - Topical Concordance Sacrifices - Thompson Chain Reference Sacrifice - 1911 Encyclopedia Britannica Sacrifices - Kitto's Popular Cyclopedia of Biblical Literature Passover Sacrifice - The 1901 Jewish Encyclopedia Vine - The basic meaning of zebach is “sacrifice.” When a “sacrifice” had been slaughtered by the priest, he then offered it to God. The purpose was not just to create communion between God and man; rather, the “sacrifice” represented the principle that, without the shedding of blood, there is no forgiveness of sins (Lev. 17:11; cf. Heb. 9:22). In the act of “sacrifice” the faithful Israelite (Ed: I agree with Vine - sacrifices that were not offered in faith were futile - cp Heb 11:4, 6 - Abel's sacrifice was "better" because it was offered in faith! See also the phrase "sacrifices of righteousness." Dt 33:19, See also Spurgeon's comment on Ps 4:5 below). submitted himself to the priest, who, in keeping with the various detailed regulations, offered the “sacrifice” in accordance with God’s expectations. The “sacrifices” are the Passover “sacrifice” (Ex 12:27), “sacrifice” of the peace offering (Lev 3:1ff.), “sacrifice” of thanksgiving (Lev 7:12), and “sacrifice” of the priest’s offering (qorban/korban - word study; Lev 7:16). The zebach was not like the burnt offering ('olah - word study), which was completely burnt on the altar; and it was unlike the sin offering (chattat/chattath - word study), where the meat was given to the priest, for most of the meat of the zebach was returned to the person who made the “sacrifice.” The fat was burned on the altar (Lev 3:4-5), and the blood was poured out around the altar (Lev 3:2). The person who made the zebach had to share the meat with the officiating priest (Ex 29:28; Lev 7:31-35; Dt. 18:3). In view of the fact that the people shared in the eating of the zebach, the “sacrifice” became a communal meal in which the Lord hosted His people. Zephaniah’s message of judgment is based on this conception of “sacrifice”: “Be silent before the Lord GOD! For the day of the LORD is near, For the LORD has prepared a sacrifice, He has consecrated His guests.” (Zeph. 1:7). The Israelite came to the temple with the animal to be sacrificed. It was butchered, boiled, and eaten in the area of the sanctuary (1Sa 2:13). Apart from the sanctuaries, the Israelites also celebrated God’s goodness together in their native villages. The story of Samuel gives several good illustrations of this custom (cf. 1Sa. 9:13; 16:2-3). The prophets looked with condemnation on apostate Israel’s “sacrifices”: (Isa. 1:11, cp Isa 43:23-24). Hosea spoke about the necessity of Israel’s love for God: (Hos. 6:6). Samuel the prophet rebuked Saul with the familiar words "to obey is better than sacrifice" (1Sa 15:22) Zebach is translated in the NAS as feasting(1 = Pr 17:1), offer(2), sacrifice(98), sacrifices(54), sacrificial(1), slaughter(1). Zebach - 148v - Gen 31:54; 46:1; Ex 10:25; 12:27; 18:12; 23:18; 29:28; 34:15, 25; Lev 3:1, 3, 6, 9; 4:10, 26, 31, 35; 7:11-13, 15-18, 20-21, 29, 32, 34, 37; 9:18; 10:14; 17:5, 7-8; 19:5-6; 22:21, 29; 23:19, 37; Num 6:17-18; 7:17, 23, 29, 35, 41, 47, 53, 59, 65, 71, 77, 83, 88; 10:10; 15:3, 5, 8; 25:2; Deut 12:6, 11, 27; 32:38; 33:19; Josh 22:23, 26-28; Jdg 16:23; 1Sa 1:21; 2:13, 19, 29; 3:14; 6:15; 9:12-13; 11:15; 15:22; 16:3, 5; 20:6, 29; 2Sa 15:12; 1Kgs 8:62-63; 12:27; 2Kgs 5:17; 10:19, 24; 16:15; 1Chr 29:21; 2Chr 7:1, 4-5, 12; 29:31; Neh 12:43; Ps 4:5; 27:6; 40:6; 50:5, 8; 51:16-17, 19; 106:28; 107:22; 116:17; Pr 7:14; 15:8; 17:1; 21:3, 27; Eccl 5:1; Isa 1:11; 19:21; 34:6; 43:23-24; 56:7; 57:7; Jer 6:20; 7:21-22; 17:26; 33:18; 46:10; Ezek 20:28; 39:17, 19; 40:42; 44:11; 46:24; Dan 9:27; Hos 3:4; 4:19; 6:6; 8:13; 9:4; Amos 4:4; 5:25; Jonah 1:16; Zeph 1:7-8 2Chr 7:1 Now when Solomon had finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house. 2Chr 29:31 Then Hezekiah answered and said, "Now that you have consecrated yourselves to the LORD, come near and bring sacrifices and thank offerings to the house of the LORD." And the assembly brought sacrifices and thank offerings, and all those who were willing brought burnt offerings. Comment: Note the order - consecration (heart right) and then sacrifices! This is an inviolable requirement for worship that would please Jehovah! Does this describe your approach on Sunday morning? Ps 4:5 Offer the sacrifices of righteousness, And trust in the LORD.
Levítico 3
MacArthur comments - He is not negating the commandment to offer sacrifices, but is emphasizing their being offered with the right attitude of heart (contra. Saul, 1Sa 15:22, 23; note the emphases on proper spiritual prerequisites for sacrifices in Ps 19:14; 50:7–15; 51:15–17; 69:30, 31; Is 1:10–15; Jer 7:21–26; Hos 6:6; Am 5:21–24; Mic 6:6–8; Mt 23:23). Ps 51:16 For Thou dost not delight in sacrifice, otherwise I would give it; Thou art not pleased with burnt offering. 17 The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, Thou wilt not despise. Comment: God looks at the state of our heart before He accepts the gift from our hand! Indeed, "8 The sacrifice (zebah) of the wicked is an abomination to the LORD." (Pr 15:8, 21:27) "To do righteousness and justice Is desired by the LORD rather than sacrifice (zebah)." (Pr 21:3). In Hosea God says "I delight in loyalty rather than sacrifice (zebah)." (Hos 6:6) Eccl 5:1 Guard your steps as you go to the house of God, and draw near to listen rather than to offer the sacrifice of fools; for they do not know they are doing evil. Ryrie - In light of the futility of careless worship, Solomon sets forth an exhortation concerning proper worship. First, guard your steps. I.e., be careful, attentive. listen. I.e., with a view to obedience. Isaiah 34:6 The sword of the LORD is filled with blood, It is sated with fat, with the blood of lambs and goats, With the fat of the kidneys of rams. For the LORD has a sacrifice in Bozrah, And a great slaughter in the land of Edom. (Cf zebah in Zephaniah 1:7-8) Comment: This "sacrifice" is a prophecy of the return of Messiah as the Victorious Warrior. when he comes to Bozrah (Isa. 34:1-7; Isa 63:1-6) and from there will tread (Rev 19:15ff-note) the retreating armies of Antichrist to the Valley of Jehoshaphat (multitudes, multitudes in the Valley of Decision) east of Jerusalem. The Messiah will ascend the Mount of Olives (Zech. 14:3-4) and then presumably will enter Jerusalem according to Ezek 43:1ff. For more discussion of the incredible end-time events see Isaiah 63:1-6 commentary. Isaiah 56:7 Even those I will bring to My holy mountain, And make them joyful in My house of prayer. Their burnt offerings and their sacrifices will be acceptable on My altar; For My house will be called a house of prayer for all the peoples." MacArthur: In the (Millennial) kingdom of the Messiah, the Jerusalem temple will be the focal point for worship of the Lord by people of all ethnic backgrounds. Daniel 9:27 "And he will make a firm covenant with the many for one week, but in the middle of the week he will put a stop to sacrifice and grain offering; and on the wing of abominations will come one who makes desolate, even until a complete destruction, one that is decreed, is poured out on the one who makes desolate." Comment: These events will come to pass when (at the midpoint of the seven years) the Antichrist breaks his "Seven Year Covenant of Peace" with Israel and takes his place in the Temple displaying himself as God! (2Thes 2:3-5) See Daniel 9:27 Commentary Without defect (08549)(tamim from the verb tamam = to be complete, entire or whole (literal sense in Lev 3:9, Ezek 15:5), refers to a action which is completed) has both physical (without defect) and spiritual (blameless, devout, upright) significance. Tamim has the fundamental idea of completeness or wholeness. Tamim deals primarily with a state of moral or ceremonial purity (e.g., animal sacrifices - 51x tamim refers to unblemished animals - Passover lamb in Ex 12:5 picturing of course Christ sinless perfection - 1Cor 5:7, "knew no sin" = 2Cor 5:21- note). Tamim can mean blameless, complete, whole, full, perfect. Tamim can refer to the "entirety" of a period of time (7 complete Sabbaths = Lev 23:15; full year = Lev 25:30). Joshua 10:13 records the miracle of the sun standing still for a "whole (tamim) day," allowing Joshua to extract vengeance on the Amorite coalition that had attacked him. Pr 1:12 refers metaphorically to the fate of the innocent being swallowed "whole" by the wicked, even as happens to those who go to the grave. Stephen Renn - The adjective tamim means either “without blemish” or “blameless,” depending on the context in which it is found. It occurs about ninety times in the Old Testament with an approximately equal emphasis on the ritual and moral spheres. Tamim is used to mean “without blemish” in the pentateuchal legislative sections, and in Ezekiel it refers to animal sacrifices that are flawless. The term is applied to lambs (e.g., Ex 12: 5; Lev 14:10; 23:12; Nu 6:14; 28:9; 29:17-36; Ezek 46: 4); rams (e.g., Ex 29:1; Lev. 5:15; Nu 6:14; Ezek 45:23); bullocks (e.g., Lev. 4:3; Ezek 45:18); goats (e.g., Ezek 45:22; Lev. 4:23, 28); and heifers (e.g., Nu 19:2). Such an emphasis in the legislation of the covenant reinforces the absolute prerequisite of flawless animal specimens for sacrifices. In the realm of moral attributes, tamim frequently refers to people as “blameless.” Alternative, additional translations are “perfect,” “upright.” When tamim is applied to people in this sense, it does not refer to sinless perfection — rather, it signifies that those who are “blameless” are wholeheartedly devoted to God and desire to live in obedient submission to Him. Such an attitude is predicated of Noah (cf. Ge 6: 9) and David (cf. 2Sa 22:24). Abraham is commanded to walk blamelessly before God in Ge 17: 1. Joshua exhorts the Israelite tribes to serve God blamelessly — that is, with a genuine heartfelt sincerity (cf. Jos. 24:14). The psalmist writes that those who live blamelessly before God are favored by Him (Ps 15: 2; 18:32; 37:18; 84:11; 119:1). The writer of Proverbs makes a similar claim (cf. Pr 2:21; 11:5; 28:10, 18). Tamim is also applied to God, and in these contexts it is clear that this description refers to a literal and absolute perfection. The work and actions of God are described in this way (cf. Dt 32: 4; 2Sa 22:31; Ps 18:30), as is His law (cf. Ps 19: 7) and His knowledge (cf. Job 36: 4; 37:16)....Tamim is bound up primarily with the state of moral and ceremonial purity. Hence they may be translated “spotless,” “pure,” “without blemish,” “blameless,” or “undefiled.” (Expository Dictionary of Bible Words- Word Studies for Key English Bible Words Based on the Hebrew and Greek Texts; Coded to the Revised Strong's) The first OT use of tamim describes Noah "These are the records of the generations of Noah. Noah was a righteous man, blameless (Lxx = teleios = "meeting the highest standard" [BDAG]) in his time; Noah walked with God." (Ge 6:9) In the second use God tells Abraham " “I am God Almighty; Walk before Me, and be blameless." And remember God's commandments always include His enablements! It is thus fitting that David describes the Law of the LORD" as "perfect" (Lxx = amomos = without defects) (Ps 19:7). In fact, not only is His Word perfect, but His work is perfect (Dt 32:4) and His way is blameless (Ps 18:30) David says that the man who "may abide in" God's tent and "dwell on" His "holy hill" is the man "who walks with integrity (Lxx = amomos = without fault, morally blameless)." (Ps 15:2) Joshua in some of his parting words of wisdom to Israel declared "Now, therefore, fear the LORD and serve Him in sincerity (Lxx = euthutes = rectitude, honesty, integrity, uprightness) and truth; and put away the gods which your fathers served beyond the River and in Egypt, and serve the LORD." (Josh 24:14) The psalmist offers a great prayer we would all be wise to echo "May my heart be blameless (Lxx = amomos) in Thy statutes, that (expresses purpose or result of a blameless heart) I may not be ashamed." (Ps 119:80) One of my favorite verses in Psalms uses tamim - "For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly (Lxx = akakia = guilelessness, innocence, integrity; "state of not being inclined to that which is base" [BDAG])." (Ps 84:11) The psalmist links tamim with a state of blessedness writing " How blessed are those whose way is blameless (Lxx = amomos), Who walk in the law of the LORD. (Ps 119:1) Tamim can refer to a "full" year (Lev. 25:30) and a branch when it is "intact" (Ezek 15:5). Elihu was claims to be "perfect in knowledge" (Job 36:4). In Leviticus tamim speaks of animals that are "without defect" (Lev 1:3, 1:10, 3:1, 6, 4:3, 23, 28, 32, 5:15, 18, etc) and in all of these the Lxx translates tamim with amomos which is fascinating for it is the same adjective used to describe the Lamb of God, Peter writing that we were redeemed "but with precious blood, as of a lamb unblemished (amomos) and spotless (aspilos), the blood of Christ." (1Pe1:19- note) The writer of Hebrews describes Jesus the same way asking "how much more will the blood of Christ, Who through the eternal Spirit offered Himself without blemish (amomos) to God, cleanse your conscience from dead works to serve the living God?" (Heb 9:14-note) Paul and Jude apply this truth to believers, those who have been covered by the blood of the Lamb... Ephesians 1:4 (note) just as He chose us in Him before the foundation of the world, that we would be holy and blameless (amomos) before Him. In love Colossians 1:22 (note) yet He has now reconciled you in His fleshly body through death (Jesus' offering was the culmination of all the OT offerings), in order to (Here is the purpose of Jesus' offering) present (Paristemi means to stand by or near or beside God in this case!) you before Him holy and blameless (amomos) and beyond reproach (anegkletos - not having been called up or arraigned before a judge and thus free of reproach, not accused of having done anything wrong! Wow, talk about the infinite mercy, grace and forgiveness of our loving holy God!) (See similar use of amomos in Eph 5:27 referring to Jesus presenting His Bride "holy and blameless"!) Jude 1:24 Now to Him who is able to keep you from stumbling, and to make you stand in the presence of His glory blameless (amomos) with great joy Paul exhorts us to life amomos lives Php 2:14-15 (note) Do (present imperative - we need supernatural power to accomplish this = daily filled with the Spirit - Eph 5:18-note, walking by the Spirit - Gal 5:16-note) all things (no exceptions - the only way we can do this is by jettisoning self reliance and casting ourselves upon the Spirit in total dependence and submission to Him, Who alone can give us the desire and the power - see immediate context - Php 2:12-note, Php 2:13-note) without grumbling or disputing; 15 so that (Here is the holy purpose) you will prove yourselves to be blameless (amemptos = faultless) and innocent (akeraios = without admixture of evil), children of God above reproach (amomos) in the midst of a crooked and perverse generation, among whom you appear as lights in the world Vine - Tamim means “complete,” in the sense of the entire or whole thing: “And he shall offer of the sacrifice of the peace offering an offering made by fire unto the Lord; the fat thereof, and the whole rump, it shall he take off hard by the backbone …” (Lev. 3:9). The sun stood still for the “whole” day while Joshua fought the Gibeonites (Josh. 10:13). In Lev. 23:15 God commands that there be seven “complete” sabbaths after the first fruit feast plus fifty days and then that the new grain offering be presented. A house within a walled city must be purchased back within a “full” year if it is to remain the permanent property of the seller (Lev. 25:30). This word may mean “intact,” or not cut up into pieces (Ezek. 15:5). Tamim may mean incontestable or free from objection. In Dt. 32:4 the word modifies God’s work: “His work is perfect.” The people of God are to avoid the idolatrous practices of the Canaanites. They are to “be perfect with the Lord thy God” (Dt. 18:13). Used in such contexts the word means the one so described externally meets all the requirements of God’s law (cf. Ps. 18:23). This word modifies the victim to be offered to God. It means that the victim has no blemish (Lev. 22:18-21) as “blemish” is defined by God (Lev. 22:19). In several contexts the word has a wider background. When one is described by it, there is nothing in his outward activities or internal disposition that is odious to God (Noah in Ge 6:9). This word describes Noah's entire relationship to God. In Jdg. 9:16, where tamim describes a relationship between men it is clear that more than mere external activity is meant: “Now therefore, if ye have done truly and sincerely [literally, “in a sincere manner”], in that ye have made Abimelech king” This extended connotation of this nuance is also evidenced when one compares Ge. 17:1 with Ro 4 where Paul argues that Abraham fulfilled God’s condition but that he did so only through faith." Tamim - translated in NAS - blameless(22), blamelessly(1), complete(1), entire(1), full(1), intact(1), integrity(4), perfect(5), sincerity(1), unblemished(2), uprightly(1), who is perfect(1), whole(2), without blemish(12), without defect(36). Integrity (English word) (from Latin - integritas - from integer = a whole number as opposed to a fraction . Ponder that thought when it comes to our spiritual heart! Think "singleness of purpose", cp "this one thing" - Php 3:13-note, undivided heart - see great prayer - Ps 86:11-note) - 1. Wholeness; entireness; unbroken state. The constitution of the U. States guaranties to each state the integrity of its territories. The contracting parties guarantied the integrity of the empire. 2. The entire, unimpaired state of any thing, particularly of the mind; moral soundness or purity; incorruptness; uprightness; honesty. Integrity comprehends the whole moral character, but has a special reference to uprightness in mutual dealings, transfers of property, and agencies for others. (Webster - 1828) Integrity - A Whole Heart Integrity - A Few Thoughts Are You Entangled? Daniel-Man of Commitment Daniel-Man of Integrity Give Me An Undivided Heart Integrity - Holman Bible Dictionary Integrity - International Standard Bible Encyclopedia Blameless (English) - Without fault; innocent; guiltless; not meriting censure. Blameless - Baker's Evangelical Dictionary of Biblical Theology Tamim - 85x in the OT - Ge 6:9; 17:1; Ex 12:5; 29:1; Lev 1:3, 10; 3:1, 6, 9; 4:3, 23, 28, 32; 5:15, 18; 6:6; 9:2f; 14:10; 22:19, 21; 23:12, 15, 18; 25:30; Num 6:14; 19:2; 28:3, 9, 11, 19, 31; 29:2, 8, 13, 17, 20, 23, 26, 29, 32, 36; Deut 18:13; 32:4; Josh 10:13; 24:14; Jdg 9:16, 19; 1Sam 14:41; 2Sam 22:24, 26, 31, 33; Job 12:4; 36:4; 37:16; Ps 15:2; 18:23, 25, 30, 32; 19:7; 37:18; 84:11; 101:2, 6; 119:1, 80; Pr 1:12; 2:21; 11:5, 20; 28:10, 18; Ezek 15:5; 28:15; 43:22f, 25; 45:18, 23; 46:4, 6, 13; Amos 5:10 Study the uses of tamim in Psalms and Proverbs to understand how important the truths associated with tamim are to the spiritual life of every believer! Ps 15:2 He who walks with integrity, and works righteousness, And speaks truth in his heart. Ps 18:23 I was also blameless with Him, and I kept myself from my iniquity. Ps 18:25 With the kind Thou dost show Thyself kind; With the blameless Thou dost show Thyself blameless; Ps 18:30 As for God, His way is blameless; The word of the LORD is tried; He is a shield to all who take refuge in Him. Ps 18:32 The God who girds me with strength, And makes my way blameless? Ps 19:7 The law of the LORD is perfect, restoring the soul; The testimony of the LORD is sure, making wise the simple. Ps 37:18 The LORD knows the days of the blameless; And their inheritance will be forever. Ps 84:11 For the LORD God is a sun and shield; The LORD gives grace and glory; No good thing does He withhold from those who walk uprightly. Ps 101:2 I will give heed to the blameless way. When wilt Thou come to me? I will walk within my house in the integrity of my heart. Ps 101:6 My eyes shall be upon the faithful of the land, that they may dwell with me; He who walks in a blameless way is the one who will minister to me. Ps 119:1 Aleph. How blessed are those whose way is blameless, Who walk in the law of the LORD. Ps 119:80 May my heart be blameless in Thy statutes, That I may not be ashamed. Prov 1:12 Let us swallow them alive like Sheol, Even whole, as those who go down to the pit; Prov 2:21 For the upright will live in the land, And the blameless will remain in it; Prov 11:5 The righteousness of the blameless will smooth his way, But the wicked will fall by his own wickedness. Prov 11:20 The perverse in heart are an abomination to the LORD, But the blameless in [their] walk are His delight. Prov 28:10 He who leads the upright astray in an evil way Will himself fall into his own pit, But the blameless will inherit good. Prov 28:18 He who walks blamelessly will be delivered, But he who is crooked will fall all at once. Henry Law - THE PEACE OFFERING. - Leviticus 3:1 - "On earth peace!" Thus angels' lips announce the Savior's birth. "On earth peace!" It comes, it lives, it thrives with Christ. "On earth peace!" Such is the olive-branch, which these brief lines would wave. "On earth peace!" Great Spirit, plant this happy inhabitant in each reader's heart! God strives in every way to bring poor sinners to His peaceful sway. Before the worlds, eternal councils planned the way of peace. When enmity began, grace hastened to reveal it. A stream of prophecy rolled the news onward. And here a graphic ordinance portrays it. A model stands to show the parts and working of the reconciling scheme. Some anxious soul sighs for felt peace with God. What shall be done? God smooths the way. His voice declares, let the sin-appeasing victim be now brought. Peace rightly sought shall surely be obtained. Now mark this VICTIM. It may be male or female. It may be taken from larger cattle, or from sheep or goats. Lev. 3:1, 6, 12. This is permission of unusual breadth. The prince—the peasant—from richest pastures, or bare mountain's brow, may readily obtain the expiating means. The purport is both gracious and distinct. Where is the man, who would have peace with God? No barrier keeps him back. No distant search is needed. The appointed offering touches his threshold. The soul at every moment may find Christ. The hand may grasp Him at each turn. He is the nearest object to the rich man's hall. He sits beside each Lazarus at the gate. He is ever present—ever willing. No sinner pines in wretchedness, because the Peace offering is beyond his reach. Behold Me—take Me—is the burden of the Gospel-cry. But from whatever flock the male or female came, one test must prove it. It must be without defect, free from fault. A blameless type proclaims the blameless Lord. He is the essence of pure excellence. He was made flesh without corruption's taint. His walk on earth was as holy as His throne in heaven. If but one speck had soiled Him, it would have turned God's smile into a frown. To have bought favor for Himself would then have cost His all. But now His hands are sinless; therefore they can take our sins. He needs no payment for Himself; and so can buy our peace. (The Gospel in Leviticus) Before the LORD (61x in 59v in Leviticus out of 259 total uses in OT) - Lev 1:3, 5, 11; 3:1, 7, 12; 4:4, 6f, 15, 17f, 24; 5:19; 6:7, 14, 25; 7:30; 8:26f, 29; 9:2, 4f, 21, 24; 10:1f, 15, 17, 19; 12:7; 14:11f, 16, 18, 23f, 27, 29, 31; 15:14f, 30; 16:7, 10, 12f, 18, 30; 19:22; 23:11, 20, 28, 40; 24:3f, 6, 8; F B