The word in vv. 20-21 signifies that the unclean person who partakes of Christ as His peace, as at the Lord’s table (1 Cor. 10:16-17), shall be put aside from the fellowship of the enjoyment of Christ. Such a sinful person should be removed from the fellowship at the Lord’s table (cf. 1 Cor. 5:13b).

This signifies that when we practice our priestly service, we should be concerned about God’s food and should not eat the fat, which is God’s portion (Lev. 3:3-5). See note Lev. 7:25¹.

This signifies that the dirtiness of death spoils the significance of God’s enjoyment of Christ. God hates death and does not want to look upon anything related to it.

This signifies that the enjoyment of Christ as our peace should be kept from all uncleanness and also that Christ as the peace offering should be eaten by a clean person (1 Cor. 11:28).

This signifies that our enjoyment of Christ in its oldness is abhorrent to God and is not right with Him.

This signifies that the maintaining power of the peace offering for thanksgiving is rather small, that it has to be fully enjoyed on the day it is offered, and that our experience and enjoyment of Christ in this aspect should be fresh daily. The peace offering for a vow or a freewill offering (v. 16) signifies a stronger enjoyment of Christ that can last longer.

I.e., from the meal offering. This signifies:
1) that Christ as the meal offering in all His aspects is offered to God as the One in ascension (a heave offering);
2) that such a Christ is partaken of and enjoyed as food by the one who ministers Christ as the peace offering.

The offering of the peace offering for thanksgiving with leavened bread signifies that the offerer, although he enjoys Christ as the One who is without sin, still has sin and is therefore in a weak condition. For this reason, the peace offering for thanksgiving is the weakest kind of peace offering.

The presenting of the different kinds of meal offerings with the peace offering for thanksgiving signifies that the Christ who is the meal offering in our enjoyment of Him in His conduct is our peace offering, crucified with the shedding of His blood on the cross (Col. 1:20), in our thanksgiving to God. For the significance of the items of the meal offering, see notes on Lev. 2.

See note Lev. 3:3¹.

This signifies that the one who ministers Christ as the suffering One partakes of and enjoys such a Christ. See note Lev. 2:4¹.

This signifies that Christ’s outward expression of beauty (the skin) is ascribed to the serving one who offers Christ as the burnt offering. It signifies further that the one who ministers Christ as the burnt offering shares and enjoys Christ’s covering, protection, and preserving power.

Cf. 6:26 and note.

This signifies that sin and trespasses (sins) are of the same category. All are sin in its totality. See note Lev. 4:3^4c, par. 1.

Cf. v. 7 and note Lev. 6:26¹ and note Lev. 6:29¹.

See note Lev. 4:8^1a. Cf. v. 7a.

Cf. note Lev. 5:9¹

The trespass offering being slaughtered where the burnt offering was slaughtered indicates that the trespass offering is based on the burnt offering, and it signifies that Christ is the trespass offering for us based on His being the burnt offering. Christ’s being absolute for God is the base for His being both our sin offering (Lev. 6:25) and our trespass offering. This reminds us and strengthens us, when we take Christ as our trespass offering, to take Him also as our burnt offering so that in Him, with Him, and through Him we may be absolute for God.

That the trespass offering (like the meal offering and the sin offering — Lev. 6:17, 25) was most holy signifies that Christ as our trespass offering is most holy in dealing with the sins in our conduct. Since the trespass offering refers us to the sin offering, reminding us that sin is in our flesh (1 John 1:7-8), and to the burnt offering, reminding us that we commit sins because we are not absolute for God (see note Lev. 5:7¹), we must not take it in a light way; rather, we must apply Christ as our trespass offering in a holy way.

This signifies that we who enjoy Christ as our peace offering should keep the excellent part of the person of Christ (the fat) for God that we might not be put aside from the fellowship of the enjoyment of Christ (at the Lord’s table).

See note Lev. 3:17^1a. Anyone who regards the blood of Jesus as a common thing will be put aside from the fellowship of the enjoyment of Christ (v. 27).

The word in vv. 29-34 signifies that we who take Christ as our peace offering should offer the excellent part of Christ (the fat) to God for His satisfaction, the loving part of Christ in His resurrection (the breast as a wave offering) and the strong part of Christ in His ascension (the right thigh as a heave offering) being for the serving ones’ enjoyment. In our enjoyment of Christ as the peace offering, God has allotted the loving capacity and the strengthening power of Christ to us, the New Testament priests (1 Pet. 2:5, 9; Rev. 1:5-6; 5:10), as our eternal portion for our enjoyment in serving God. See note Exo. 29:26¹, note Exo. 29:26², note Exo. 29:27¹, note Exo. 29:28¹.

See note Exo. 29:24¹.

This signifies that God’s allotting of Christ’s loving capacity and strengthening power to us is related to God’s anointing us for our priesthood. By such an allotment we can love God and stand to serve Him as priests.

Lit., filling (of hands). So also throughout the book, unless otherwise noted. The consecration here is not a sixth offering; rather, the five offerings are for the consecration of Aaron and his sons to serve God as priests (cf. Exo. 29 and notes). At the time of consecration God assigned these offerings, in different aspects, for the priests’ enjoyment. The word in vv. 37-38 signifies that our consecration for the priesthood must be with the all-inclusive Christ as all the five offerings and according to their regulations.

The sequence of the five offerings in 1:1—6:7 is according to our practical experience (see note Lev. 3:1^1a and note Lev. 3:5¹ and note Lev. 4:3^4c, par. 3), whereas the sequence in Lev. 6:8-30; 7:1-38 is according to the total picture of God’s economy. In God’s heart and in His desire God would have Christ to be four kinds of offerings to us — the burnt offering, the meal offering, the sin offering, and the trespass offering — that we may enjoy Christ as peace with God in every way. Christ’s being these four offerings consummates in peace between God and God’s people, and this peace is simply Christ Himself (Eph. 2:14). Eventually, the enjoyment of Christ as all the offerings, issuing in the peace offering, will consummate in the New Jerusalem as the ultimate peace offering (Jerusalem means the foundation of peace), in which we will enjoy the Triune God as peace (Phil. 4:7, 9) for eternity. Thus, the ordinances concerning the offerings are a record of the totality of God’s economy.