Leviticus 3:5
And Aaron's sons shall burn it on the altar on the burnt sacrifice, which is on the wood that is on the fire: it is an offering made by fire, of a sweet smell to the LORD.
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(5) And Aaron’s sons.—After the offerer has killed the victim, taken out the choice parts and offered them to the officiating priest, the latter shall burn it, that is, the whole collection of the fat pieces described in Leviticus 3:3-4, upon the ashes of the continual burnt offering, which was the daily offering of the lamb. It had always the precedence, and was burning the whole day (Leviticus 6:12). Besides these choice pieces which had thus to be burnt, the breast and the right shoulder were reserved for the priest, whilst the remainder of the peace offering was eaten by the offerer, his family and his friends (Leviticus 7:15-16).

Leviticus 3:5. Upon the burnt-sacrifice — Either, 1st, Upon the remainders of it, which were yet burning; or, rather, 2d, After it: for the daily burnt- offering was first to be offered, both as more eminently respecting God’s honour, and as the most solemn and stated sacrifice, which should take place of all occasional oblations, and as a sacrifice of a higher nature, being for atonement, without which no peace could be obtained, nor peace- offering offered with acceptance.3:1-5 The peace-offerings had regard to God as the giver of all good things. These were divided between the altar, the priest, and the owner. They were called peace-offering, because in them God and his people did, as it were, feast together, in token of friendship. The peace-offerings were offered by way of supplication. If a man were in pursuit of any mercy, he would add a peace-offering to his prayer for it. Christ is our Peace, our Peace-offering; for through him alone it is that we can obtain an answer of peace to our prayers. Or, the peace-offering was offered by way of thanksgiving for some mercy received. We must offer to God the sacrifice of praise continually, by Christ our Peace; and then this shall please the Lord better than an ox or bullock.Upon the burnt sacrifice - Upon the ashes of the continual burnt-offering Exodus 29:38, in accordance with Leviticus 6:12. 4-11. the two kidneys … of the flock … the whole rump—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. This species is by far the most numerous in Arabia, Syria, and Palestine, and, forming probably a large portion in the flocks of the Israelites, it seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousness of their tails give additional importance to this law. To command by an express law the tail of a certain sheep to be offered in sacrifice to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute [Paxton]. Upon the burnt sacrifice; either,

1. Upon the remainders of it, which yet were burning; or rather,

2. After it; for the daily burnt-offering was first to be offered, both as more eminently respecting God’s honour, which ought to be preferred before all things; and as the most solemn and stated sacrifice, which should take place of all voluntary and occasional oblation, and as a sacrifice of a higher nature and use, being for expiation and atonement, without which no peace could be obtained, nor peace-offering offered with acceptance. And Aaron's sons shall burn it on the altar,.... That is, the fat of the several parts before mentioned; this signified the sufferings of Christ, by which our peace is made, and by whose death we are reconciled to God: this rite of burning the fat of the inwards of sacrifices was used by the Pagans, and is still retained by the idolatrous Indians to this day (h):

upon the burnt sacrifice; which, as Gersom says, was the burnt offering of the daily sacrifice of the morning, which was offered first of all sacrifices; so Jarchi says,"we learn that the daily burnt offering preceded every other offering:''this was an eminent type of Christ's sacrifice:

which is upon the wood that is on the fire; that is, which burnt offering was laid upon the wood on the fire, and the fat of the peace offering upon that:

it is an offering made by fire, of a sweet savour unto the Lord; as Christ's sacrifice is, Ephesians 5:2; see Gill on Leviticus 1:9.

(h) See the Abridgment of Mr. Brainerd's Journal, published in 1748, p. 30.

And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savor unto the LORD.
5. on the altar upon the burnt offering] The remains of the daily Burnt-Offering were not removed till the following morning, when a fresh Burnt-Offering was placed on wood kindled from the fire of yesterday. The fat parts of the Peace-Offering were placed upon the Burnt-Offering of the day. Cp. Leviticus 6:12.Verse 5. - Upon the burnt sacrifice. The peace offering is to be placed upon the burnt offering previously laid upon the fire. Symbolically and actually the burnt offering serves as the foundation of the peace offering. Self-surrender leads to peace; and the self-sacrifice of Christ is the cause of the peace subsisting between God and man. The third kind was the meat-offering of first-fruits, i.e., of the first ripening corn. This was to be offered in the form of "ears parched or roasted by the fire; in other words, to be made from ears which had been roasted at the fire. To this is added the further definition כּרמל גּרשׂ "rubbed out of field-fruit." גּרשׂ, from גּרשׂ equals גּרס, to rub to pieces, that which is rubbed to pieces; it only occurs here and in Leviticus 2:14 and Leviticus 2:16. כּרמל is applied generally to a corn-field, in Isaiah 29:17 and Isaiah 32:16 to cultivated ground, as distinguished from desert; here, and in Leviticus 23:14 and 2 Kings 4:42, it is used metonymically for field-fruit, and denotes early or the first-ripe corn. Corn roasted by the fire, particularly grains of wheat, is still a very favourite food in Palestine, Syria, and Egypt. The ears are either burnt along with the stalks before they are quite ripe, and then rubbed out in a sieve; or stalks of wheat are bound up in small bundles and roasted at a bright fire, and then the grains are eaten (Seetzen, i. p. 94, iii. p. 221; Robinson, Biblical Researches, p. 393). Corn roasted in this manner is not so agreeable as when (as is frequently the case in harvest, Ruth 2:14) the grains of wheat are taken before they are quite dry and hard, and parched in a pan or upon an iron plate, and then eaten either along with or in the place of bread (Robinson, Pal. ii. 394). The minchah mentioned here was prepared in the first way, viz., of roasted ears of corn, which were afterwards rubbed to obtain the grains: it consisted, therefore, not of crushed corn or groats, but only of toasted grains. In the place of קלוּי אביב we find קלי (Leviticus 23:14), or קלוּי (Joshua 5:11), afterwards employed. Oil and incense were to be added, and the same course adopted with the offering as in the case of the offering of flour (Leviticus 2:2, Leviticus 2:3).

If therefore, all the meat-offerings consisted either of flour and oil-the most important ingredients in the vegetable food of the Israelites, - or of food already prepared for eating, there can be no doubt that in them the Israelite offered his daily bread to the Lord, though in a manner which made an essential difference between them and the merely dedicatory offerings of the first-fruits of corn and bread. For whilst the loaves of first-fruits were leavened, and, as in the case of the sheaf of first-fruits, no part of them was burnt upon the altar (Leviticus 23:10-11; 17, 20), every independent meat-offering was to be prepared without leaven, and a portion given to the Lord as fire-food, for a savour of satisfaction upon the altar; and the rest was to be scrupulously kept from being used by the offerer, as a most holy thing, and to be eaten at the holy place by the sanctified priests alone, as the servants of Jehovah, and the mediators between Him and the nation. On account of this peculiarity, the meat-offerings cannot have denoted merely the sanctification of earthly food, but were symbols of the spiritual food prepared and enjoyed by the congregation of the Lord. If even the earthly life is not sustained and nourished merely by the daily bread which a man procures and enjoys, but by the power of divine grace, which strengthens and blesses the food as means of preserving life; much less can the spiritual life be nourished by earthly food, but only by the spiritual food which a man prepares and partakes of, by the power of the Spirit of God, from the true bread of life, or the word of God. Now, as oil in the Scriptures is invariably a symbol of the Spirit of God as the principle of all spiritual vis vitae, so bread-flour and bread, procured from the seed of the field, are symbols of the word of God (Deuteronomy 8:3; Luke 8:11). As God gives man corn and oil to feed and nourish his bodily life, so He gives His people His word and Spirit, that they may draw food from these for the spiritual life of the inner man. The work of sanctification consists in the operation of this spiritual food, through the right use of the means of grace for growth in pious conversation and good works (Matthew 5:16; 1 Peter 2:12). The enjoyment of this food fills the inner man with peace, joy, and blessedness in God. This fruit of the spiritual life is shadowed forth in the meat-offerings. They were to be kept free, therefore, both from the leaven of hypocrisy (Luke 12:1) and of malice and wickedness (1 Corinthians 5:8), and also from the honey of the deliciae carnis, because both are destructive of spiritual life; whilst, on the other hand, the salt of the covenant of God (i.e., the purifying, strengthening, and quickening power of the covenant, by which moral corruption was averted) and the incense of prayer were both to be added, in order that the fruits of the spiritual life might become well-pleasing to the Lord. It was upon this signification that the most holy character of the meat-offerings was founded.

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