Themes in 1 John 1 (2): The Blood of Jesus Christ

"The blood of Jesus Christ..." 

"brings about that real sinlessness which is essential to union with God" (Bishop Westcott), who also says "the question is not of justification, but of sanctification." 

As ritual purity was required of all who would approach to God under the old covenant, so moral cleanness of conscience through the blood of Christ is required of all who would serve the living God in New Testament times. (Eph. v. 26, 27; Tit.ii. 14; Heb. ix. 13, 14, 22-24.)

1 John1:5-10 - God is Light

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 i. 5 - ii. 28. GOD IS LIGHT.

a. i. 5 - ii. 11. What Walking in the Light involves: the Condition and Conduct of the Believer.

• Fellowship with God and with the Brethren (i. 5-7).

• Consciousness and confession of sin [committed before forgiveness] (i. 8-10).

• Obedience to God by Imitation of Christ (ii. 1-6).

• Love of the Brethren (ii.7-11).

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5 And this is the message which we have heard from him, and announce unto you, that God is light, and in him is no darkness at all

5. "This is the message." The revelation of God's moral character; which must be known before we can be assimilated to its beauty and purity. Harmony must rest on a mutual knowledge and a moral likeness and sympathy. This constitutes true spiritual fellowship. The incarnation brings God to the knowledge of men. The work of the Spirit in the believer conforms him to the image of God revealed in Christ.

Leviticus 17:10-16 - Blood (Part 2 & Concluding Note).

"10 And whatsoever man there be of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set my face against that soul that eateth blood, and will cut him off from among his people. 11 For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul. 12 Therefore I said unto the children of Israel, No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood. 13 And whatsoever man there be of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be eaten; he shall even pour out the blood thereof, and cover it with dust. 14 For it is the life of all flesh; the blood of it is for the life thereof: therefore I said unto the children of Israel, Ye shall eat the blood of no manner of flesh: for the life of all flesh is the blood thereof: whosoever eateth it shall be cut off. 15 And every soul that eateth that which died of itself, or that which was torn with beasts, whether it be one of your own country, or a stranger, he shall both wash his clothes, and bathe himself in water, and be unclean until the even: then shall he be clean. 16 But if he wash them not, nor bathe his flesh; then he shall bear his iniquity." —  Leviticus 17:10-16 KJV. 

10. I will even set my face against — This form of words indicates that the extermination of the blood eater will not be by imperfect human judicatories, but by the direct intervention of Jehovah cutting off the offender, as if guilty of a most heinous crime. See Leviticus 7:26, note.

11. The life… in the blood — Literally, “the נֶ֣פֶשׁ (nephesh, soul) of the flesh.” The soul has a double sphere of life. It is both animus, the subject of all the activities of knowing, feeling, and willing, and anima, the principle of animal life vitalizing the blood and operating in nutrition and respiration. In 1628 Dr. Harvey discovered the vitality of the blood, for the circulation of the blood results from a living principle inhering in it. This wonderful discovery of anatomical science had been standing as an open secret in the Mosaic writings three thousand years, overlooked by science in her pride and disbelief of revelation. This is more surprising when we read Solomon’s beautiful announcement of the same truth in Ecclesiastes 12:6. The Bible, when rightly understood, never contradicts science. I have given it… for your souls — Jehovah has not only devised the scheme of an atonement, but he gives the blood which is demanded to perfect this scheme. He not only saves through sacrifice, but he affords the victim. “Behold the Lamb of God” — the Lamb which God requires, and which he accepts, himself provides. The atonement originates with the Father. John 3:16. He is not, as some blasphemously portray him, an inexorable Shylock demanding his pound of flesh. The blood which he demands he gives. How widely different the divine scheme from human attempts at propitiation, in which the god to be appeased is to be bought off by costly sacrifices. God provides his own means of propitiation, so that all boasting is excluded, for we are saved by grace through faith in the one God-given, atoning sacrifice. “The death of Christ,” says Delitzsch, “was a conscious act of loving free-will, the central act of his own self-sacrifice, the solution of the enigma, ‘I have given it,’ in which the saints of the Old Testament had to rest their implicit faith.” Atonement for the soul — All the versions, except the Revised Version, have missed the great truth revealed in the Hebrew, “it is the blood that maketh atonement BY REASON OF THE LIFE.” ב is plainly an instrumental preposition, and not to be rendered ἀντί, instead of, as the Seventy, nor pro, for, as the Vulgate, nor fur, as Luther. See extensive discussion in The Ceremonial Function of the Blood. Men are redeemed from death only by the price of a life. Jesus gave his life a ransom for the world. Says Kalisch, “It is impossible to doubt that the doctrine of vicarious sacrifice was entertained by the Hebrews… The animal dies to symbolize the death deserved by the offerer on account of his sins.” The apparent discrepancy between this verse and Hebrews 10:4, 11, is removed when, with Outram, we regard the blood as a “condition of pardon,” and with Ebrard and Alford, “not the instrument of complete vicarious propitiation, but an exhibition of the postulate of such propitiation.” See concluding note.

Leviticus 17:1-9 - Blood (Part 1).

"1 And the LORD spake unto Moses, saying, 2 Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This is the thing which the LORD hath commanded, saying, 3 What man soever there be of the house of Israel, that killeth an ox, or lamb, or goat, in the camp, or that killeth it out of the camp, 4 And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people: 5 To the end that the children of Israel may bring their sacrifices, which they offer in the open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them for peace offerings unto the LORD. 6 And the priest shall sprinkle the blood upon the altar of the LORD at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the LORD. 7 And they shall no more offer their sacrifices unto devils, after whom they have gone a whoring. This shall be a statute for ever unto them throughout their generations. 8 And thou shalt say unto them, Whatsoever man there be of the house of Israel, or of the strangers which sojourn among you, that offereth a burnt offering or sacrifice, 9 And bringeth it not unto the door of the tabernacle of the congregation, to offer it unto the LORD; even that man shall be cut off from among his people."  Leviticus 17:1-9 KJV. 

THE SACREDNESS OF BLOOD.

Since blood is the only means of atonement, it becomes important to impress upon the Hebrew mind not only the sacredness of the blood of the victims slain in sacrifice, but of the shed blood of all beasts and birds. Hence, when the sacrificial animals are slain for food, they must be killed at the door of the tabernacle, (1-6.) Sacrifices to demons are forbidden, (7-9,) and all blood eating, (10-16.)

THE PLACE OF SLAYING DOMESTIC ANIMALS FOR FOOD, 1-6.

Leviticus 15:19-33 - Concerning Bodily Discharges (Part 2)

"19 And if a woman have an issue, and her issue in her flesh be blood, she shall be put apart seven days: and whosoever toucheth her shall be unclean until the even. 20 And every thing that she lieth upon in her separation shall be unclean: every thing also that she sitteth upon shall be unclean. 21 And whosoever toucheth her bed shall wash his clothes, and bathe himself in water, and be unclean until the even. 22 And whosoever toucheth any thing that she sat upon shall wash his clothes, and bathe himself in water, and be unclean until the even. 23 And if it be on her bed, or on any thing whereon she sitteth, when he toucheth it, he shall be unclean until the even. 24 And if any man lie with her at all, and her flowers be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean. 25 And if a woman have an issue of her blood many days out of the time of her separation, or if it run beyond the time of her separation; all the days of the issue of her uncleanness shall be as the days of her separation: she shall be unclean. 26 Every bed whereon she lieth all the days of her issue shall be unto her as the bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation. 27 And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe himself in water, and be unclean until the even. 28 But if she be cleansed of her issue, then she shall number to herself seven days, and after that she shall be clean. 29 And on the eighth day she shall take unto her two turtles, or two young pigeons, and bring them unto the priest, to the door of the tabernacle of the congregation. 30 And the priest shall offer the one for a sin offering, and the other for a burnt offering; and the priest shall make an atonement for her before the LORD for the issue of her uncleanness. 31 Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them. 32 This is the law of him that hath an issue, and of him whose seed goeth from him, and is defiled therewith; 33 And of her that is sick of her flowers, and of him that hath an issue, of the man, and of the woman, and of him that lieth with her that is unclean."  — Leviticus 15:19-33 KJV.

THE UNCLEANNESS OF WOMEN IN THEIR ISSUES, 19-33.

The separation of the woman during the menstrual period is so obviously a sanitary requirement that the custom was not confined to the Hebrews.

19. Seven days — This is sufficient to cover the ordinary period of physical impurity. It is worthy of note that no ceremonial cleansing or atonement is required at the expiration of this normal uncleanness, as there is after the healing of an abnormal issue. See verses 25 and 30. Toucheth — This word is used in its common signification, and not in the Pauline sense, (1 Corinthians 7:1,) which is treated of in verse 24, and especially in Leviticus 20:18, where the penalty of excision is attached.

Leviticus 8:14-30

"And he brought the bullock for the sin offering: and Aaron and his sons laid their hands upon the head of the bullock for the sin offering. And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. And he took all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned it upon the altar. But the bullock, and his hide, his flesh, and his dung, he burnt with fire without the camp; as the LORD commanded Moses. And he brought the ram for the burnt offering: and Aaron and his sons laid their hands upon the head of the ram. And he killed it; and Moses sprinkled the blood upon the altar round about. And he cut the ram into pieces; and Moses burnt the head, and the pieces, and the fat. And he washed the inwards and the legs in water; and Moses burnt the whole ram upon the altar: it was a burnt sacrifice for a sweet savour, and an offering made by fire unto the LORD; as the LORD commanded Moses. And he brought the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram. And he slew it; and Moses took of the blood of it, and put it upon the tip of Aaron’s right ear, and upon the thumb of his right hand, and upon the great toe of his right foot. And he brought Aaron’s sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about. And he took the fat, and the rump, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right shoulder: And out of the basket of unleavened bread, that was before the LORD, he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat, and upon the right shoulder: And he put all upon Aaron’s hands, and upon his sons’ hands, and waved them for a wave offering before the LORD. And Moses took them from off their hands, and burnt them on the altar upon the burnt offering: they were consecrations for a sweet savour: it is an offering made by fire unto the LORD. And Moses took the breast, and waved it for a wave offering before the LORD: for of the ram of consecration it was Moses’ part; as the LORD commanded Moses. And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him." — Leviticus 8:14-30 KJV.

14. Sin offering — See Leviticus 4:3, note, and concluding notes of chap. 4. Note the order of the sacrifices in this service of consecration; first, sin must be expiated, and, secondly, the surrender of self unto Jehovah must be set forth by the whole burnt offering; then the bread offering is presented, symbolizing joyful communion with the Lord through the fruits of holiness. See The Order of the Levitical Sacrifices.  Hands upon the head — See Leviticus 1:4, note.

15. Blood… horns — Leviticus 4:7, note. Purified the altar — The altar, the work of the hands of sinful men, is viewed as sinful. In verse 11 it is sanctified, and now it is expiated with blood. A holy life cannot be maintained on the earth without the blood of atonement being constantly sprinkled upon it. 1 John 1:7. Sanctified — The sanctification by oil is a setting apart, the blood sanctification is a thorough purgation of the very nature. To make reconciliation upon it — The Hebrew is capable of this construction. But precisely the same words in Leviticus 1:4, are rendered to make atonement for him. The personified altar needs an atonement as much as its imperfect minister.

18. Burnt offering — Leviticus 1:3, note. Laid their hands upon the head — This act cannot here signify the transmission of sin to the victim, for this had already been done in the sin offering. Verse 14. It is rather a typical ascription of glory to the Lamb of God which taketh away the sins of the world. Whether the Hebrew confessed his sins, consecrated self, or gave thanks, he laid his hand upon the head of the victim. Thus, both in prayers and praises to God the Father, the believer lays his hand upon Jesus, the great Sacrifice. He is the medium through whom all acceptable worship is offered. “He that honoureth not the Son honoureth not the Father.” See Leviticus 1:4, note.

19. And Moses sprinkled the blood — In this consecration Moses performs all the functions of the priesthood. The first high priest was ordained by Moses as “mediator.” “In the history of the Church of Christ priests have often corrupted it, and laymen have often purified it. It is a melancholy fact that the great introducers of errors have not generally been the laity — they have had their share — but the priests, or the ministry, so called, have introduced far more errors, and said more subtle things to defend them, in one century, than all the laity have said for eighteen. The ministry of the Gospel is so very prone to magnify itself that it needs the diluting presence of other and resistant elements to keep it in order.”

21. In the sweet savour offerings the Hebrew came to present an offering which, as a sweet feast to God, was consumed upon his altar. In the sin offerings (verse 14) he came as a sinner, and his offering, as charged with sin, was cast out and burnt, not on the altar, but on the ground without the camp. Verse 17. In the one the offerer came as an accepted worshipper; in the other as a condemned sinner. Both parties may meet in Christ.

22. Consecration — This literally signifies filling; as meeting all requirements. Verses 27, 28; Numbers 3:3.

23. Blood… upon the tip of Aaron’s right ear — The consecration was not only general, but specific. The ear must be dedicated that it may be open to the divine voice; the hand and foot, that they may be efficient in sacred services. Eminent saints have practised self consecration by the enumeration of all their faculties and capacities in detail. See the Life of Dr. Payson.

“Welcome, welcome, dear Redeemer,
Welcome to this heart of mine;
Lord, I make a full surrender;
Every power and thought be thine,
Thine entirely, through eternal ages thine.”

25. The fat — The suet, Leviticus 3:3. The rump — The tail, Leviticus 3:9, note. The two kidneys — Leviticus 3:4, note. The burnt offering is evidently an object lesson inculcating the first great commandment, “Thou shalt love the Lord thy God with all thy heart,” etc. Hence the enumeration of all the parts: the head as an emblem of the thoughts; the legs, an emblem of the walk; the kidneys and the inwards, the constant and familiar symbol of the affections. The meaning of the fat may not be quite so obvious, but it doubtless represents the energy not of one limb or faculty, but the general health and vigour of the whole. 

 26. Oiled bread — Here are all the elements of the מִנְחָה (mincha), meat offering, or meal offering, (R.V.,) except the frankincense. Leviticus 2:1.

27, 29. He put all upon Aaron’s hands — By this symbolism the priestly office was handed over to the candidates. Numbers 3:3, note. Wave offering — Leviticus 7:30, note. Moses’s part — The ram of consecration is treated as a peace offering. As Moses is acting in the capacity of a priest, the priestly portion belongs to him. This was the right shoulder. Leviticus 7:33, note.

30. The anointing oil — For its elements see Exodus 30:23, 24. These spices beautifully typify the gifts and graces of the Holy Spirit, which impart no acerbity of disposition, no acid tempers, but only gentle qualities and benevolent affections. And of the blood — Since both oil and blood prefigure, the first the consecration and the second the purifying of the soul, their union typifies the blending of the office of the atoning Saviour, who hath redeemed us by his blood, with that of the Holy Spirit, who transforms and sanctifies by his cleansing power. Hence, since under the Gospel all believers are dignified as priests, we are exhorted to “draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience,” by the blood of the Lamb, “and our bodies washed with pure water,” the symbol of purification by the Holy Spirit. Hebrews 10:22; see Leviticus 14:5, note. Sacrifice for sin alone does not suffice; there must be an inward cleansing by the Spirit. To pardon sin is to leave the house swept and garnished but unoccupied; to fill with the Holy Ghost is to put in a keeper. Upon Aaron, and upon his garments — The person and the garments were sprinkled to prefigure both inward and outward purification, holiness of heart and of life. When the blood and the oil could be connected together, then Aaron and his sons could be anointed and sanctified together. Thus Jesus set himself apart as a bleeding sacrifice for the purchase of the holy unction for all believers, made priests unto God. This explains John 17:19.

Leviticus 7:1-10

 "Likewise this is the law of the trespass offering: it is most holy. In the place where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar. And he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards, And the two kidneys, and the fat that is on them, which is by the flanks, and the caul that is above the liver, with the kidneys, it shall he take away: And the priest shall burn them upon the altar for an offering made by fire unto the LORD: it is a trespass offering. Every male among the priests shall eat thereof: it shall be eaten in the holy place: it is most holy. As the sin offering is, so is the trespass offering: there is one law for them: the priest that maketh atonement therewith shall have it. 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. And all the meat offering that is baken in the oven, and all that is dressed in the fryingpan, and in the pan, shall be the priest’s that offereth it. And every meat offering, mingled with oil, and dry, shall all the sons of Aaron have, one as much as another." — Leviticus 7:1-10 KJV.

This chapter continues the Divine directions to the priests respecting their office in the presentation of the various sacrifices. In it are rules for the trespass and the peace offerings, the prohibition of eating suet and blood, and the assignment of the priest’s portion in the peace offering.

ADDITIONAL LAWS OF THE TRESPASS OFFERING, 1-10.

1. Trespass offering — See chap. 5, introductory remarks, and verse 6, note. The primary idea involved in the אָשֵׁם (asham), or guilt offering, is that aspect of sin which constitutes it a debt payable unto God, and frequently to man also, to whom recompense must be made when the אָשֵׁם (asham) was offered.

2. The blood… shall he sprinkle — See Leviticus 1:5, note. “The sprinkling of the blood,” says Outram, “was by much the most sacred part of the entire service, since it was that by which the life and soul of the victim were considered to be given to God as the supreme Lord of life and death.” In explaining the significance of this rite, orthodox writers assert that the blood, as representing the life of an innocent animal, was offered to Divine justice as the substitute for the death-penalty inflicted on the guilty soul of the offerer. On the other hand, Socinian and rationalistic writers deny the possibility of rendering a satisfaction to the justice of God. Bahr, with much depth of thought and apparent conformity to the fundamental truths of the Scriptures, insists that there is no symbolical execution of punishment, but rather a typical giving away of the soul of the offerer unto God. “As the presentation of the blood of the beast is a giving up and away of the beast-life in death, so must the natural, that is, selfish life of the offerer, acting in contrariety to God, be given up and away, that is, die; but since this is a giving away to Jehovah, it is no mere ceasing to be, but a dying which, eo ipso, goes into life. Accordingly, the meaning of a sacrifice is in short this, that the natural, sinful being (life) is given up to God in death, in order to obtain the true being (sanctification) through fellowship with God.” This view proceeds upon the supposition that sin is a mere trifle, a bitter-sweet good, a necessary misstep of the infant tottering from his probationary cradle to the state of fixed holiness, and needing no atonement in a universe in which all finite personalities are only manifestations of the one impersonal and nondescript agency called God, and the radical distinction between sin and holiness is an illusion. This exegesis of the blood-shedding on Jewish altars and on Mount Calvary is admirably adapted “to a mystical, pantheistic nature-religion,” but it is extremely repugnant to the plain theistical religion typically set forth by Moses, and actually established by the Son of God.

3. The fat — See Leviticus 3:3, 17, notes. The rump — The fat tail. See Leviticus 3:9, note.

4. The kidneys — Sometimes rendered reins. See Leviticus 3:4, note. The caul — See Leviticus 3:4, note.

7. As the sin offering is, so is the trespass offering — Though much alike in their interior essence and symbolical meaning, they had this difference, the trespass offering was always personal, while the sin offering might be congregational. See Leviticus 5:6, note.

8. The skin of the burnt offering — This was a perquisite of the priest, to be kept or sold at his pleasure. Bishop Patrick suggests that Adam was the first priest who offered a burnt offering, and that the presentation of the skin to him by the Creator established the precedent here ratified by the ceremonial law. The same custom is found among pagans, whose priests superstitiously thought that by lying upon these skins they would be endowed with the gift of prescience. See Virgil’s AEneid, book vii, verses 86-95. The same superstition lingers to this day in the Highlands of Scotland.

9. The meat offering — The bread offering, variously prepared, is described in chap. 2, notes. Shall be the priest’s that offereth it — Thus individual diligence was stimulated and rewarded; but to provide the sick and aged priests with materials for their own sustenance and for offerings to God, the commandment is given in verse 10 that all the sons of Aaron should have the oil and unbaked flour, the largest part, one as much as another — Thus there was a blending of individual interests with community-life as a safeguard against indolence. Moreover, if the whole had been given to the officiating priest there would have been more than he could consume. The cooked-bread offering is supposed to have been small in amount.
 

Leviticus 4:1-12 (Sin Offering).

"And the LORD spake unto Moses, saying, Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them: If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering. And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock’s head, and kill the bullock before the LORD. And the priest that is anointed shall take of the bullock’s blood, and bring it to the tabernacle of the congregation: And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the sanctuary. And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation. And he shall take off from it all the fat of the bullock for the sin offering; the fat that covereth the inwards, and all the fat that is upon the inwards, And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away, As it was taken off from the bullock of the sacrifice of peace offerings: and the priest shall burn them upon the altar of the burnt offering. And the skin of the bullock, and all his flesh, with his head, and with his legs, and his inwards, and his dung, Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt." — Leviticus 4:1-12 KJV.

INTRODUCTORY

Having discussed the three traditional offerings, we now approach two which are the creation of positive statute — the sin offering and the trespass offering. They are introduced by explaining their nature and stating the occasion on which they are to be resorted to, as if they were entirely unknown before. Sin burdening the conscience, or resting on the unconscious soul, is made prominent, and its turpitude is magnified by the very law which provides for its atonement. As the sun, pouring his beams into a dark room, reveals its filth and its need of cleansing, so the Sinaitic law disclosed to the eye of conscience the manifold spots and stains of sin hitherto unseen, and, by its high requirements, was the occasion of the commission of many sins. “The law entered that the offence might abound.” But in the gracious provision for the purgation of the conscience from a sense of guilt in the sin-expiating sacrifices, we find that “where sin abounded grace did much more abound.” Romans 5:20. See Temporal and Spiritual Benefits of Sacrifices.

ORDINARY SINS OF INADVERTENCE, 1, 2.

2. If a soul shall sin — It is a noteworthy fact that throughout this entire description of sacrifices Jehovah makes provision not for bodies, nor for men, but for souls. He would thus early direct the attention of the Hebrews away from the visible form to the immaterial and spiritual person which it enshrines. Through ignorance — The Hebrew word בִשְׁגָגָה֙ (b’shaggah) — in error — occurs here for the first time in the Bible. In the Authorized Version it is translated by the word ignorance twelve times, by unawares four times, once by unwittingly, and twice by error. It occurs only in Leviticus, Numbers, Joshua, and Ecclesiastes. Furst prefers to render it by the adverb: inadvertently. Up to this time Jehovah had overlooked the sins of his people which arose from lack of knowledge and imperfection of judgment. But that every mouth may be stopped and all may be guilty before him, he pronounces sentence of condemnation upon them for their unconscious deviations from his law. There can be no high attainments in holiness until the cry is extorted, Who can understand his inadvertencies? Cleanse thou me from unknown errors. Psalm 19:12. He who is satisfied so long as his conscience does not condemn him, needs to be taught that the decisions of an approving conscience, involving, as they may, erroneous intellectual judgments, are not a safe ground of justification to him who has access to the written revelation of God’s will. Hence says St. Paul, (1 Corinthians 4:4,) as rendered by Alford, “For I am conscious to myself of no delinquency, but I am not hereby justified.” Compare Hebrews 5:2, 3; 9:7. Against any… commandments — The Hebrew is not against but from — in deviation from. As the law is made up of prohibitions and precepts, it may be broken by doing a forbidden act, which is a sin of commission, and by failing to perform a required deed, which is called a sin of omission. In other words the law may be transgressed, or stepped over, and it may be swerved from. The sin of in-advertence is most frequently committed in the latter way, though there are also involuntary sins of commission. Such are distinctly referred to in the latter part of the verse.

SIN OF A PRIEST, 3-12.

3. The priest — The term priest in the original signifies a performer of the offices of worship. In the English it is derived from presbyter, referring more to the order than to the duties. That is anointed — The anointing at the consecration of the Aaronic priest symbolized his setting apart to a sacred office, and prefigured the inward unction of the Holy Ghost, which, after Jesus was glorified, should be poured upon all perfect believers in Christ, making them “kings and priests unto God.” Revelation 1:6. The original is the word messiah, adumbrating the only Priest who mediates between the believer and the Father in the Gospel dispensation. The high priest is here intended, because he had the anointing in a pre-eminent sense. Leviticus 16:32; note on 6:22; Psalm 133:2. The anointing oil was composed of pure myrrh, sweet cinnamon, calamus, cassia, and olive oil, (Exodus 30:23,) emblematic of the gifts and graces of the Holy Spirit. St. Chrysostom never opened his “golden mouth” for a more terse and truthful sentence than this: “The Law was the Gospel in anticipation; the Gospel is the Law in fulfilment.” Do sin — The radical notion of sin, in both the Hebrew and Greek mind, is that of missing the mark. The priest “taken from among men is compassed with infirmities,” and is so liable to miss the mark by any involuntary unsteadiness of aim that he is regarded as a presumptive sinner, (Leviticus 8:14,) and provision is made for the expiation of his offences before he can acceptably officiate at the altar in behalf of others, who, like himself, are unwittingly “out of the way.” According to the sin of the people — Rather, to the fault of the people, so that they incur guilt. If the high priest sins, the propitiation which he attempts to make is null and void, and the people are left in a state of guilt exposed to the penalty of the law. Hence provision is made to secure an atonement for the atoner. At no point does the superiority of our great High Priest to the frail and sinning head of the Levitical hierarchy shine forth with greater brightness. He is not obliged to present an offering first for himself and then for us. “We have an advocate with the Father, Jesus Christ the righteous.” Without blemish — See note on Leviticus 1:3. Sin offering — The Hebrew חָטָא (chattath) signifies sin, sinner, sacrifice for sin, repentance, or punishment. This explains 2 Corinthians 5:21. The idea of rendering satisfaction for the transgression of the law lies on the very surface of the sin offering. The blood of the bullock is the life. The life of the animal must be substituted for the forfeited life of the sinner. See The Ceremonial Function of the Blood.

4. Shall lay his hand… and kill — Since the priest is also the offerer these acts must be performed by him. For the significance of the laying on of the hand, see Leviticus 1:4. From later Jewish authorities we learn that there was added the following confession of sin, and prayer that the victim might be accepted as its expiation: “I have sinned, I have done iniquity, I have trespassed, and done thus and thus; and do return by repentance before thee, and with this I make atonement.” This confession, if it was not a part of the original ritual, was a pardonable addition; the proper — we may say necessary — expression of the penitent soul.

6. Dip his finger in the blood — Some explain the shedding of blood in sacrifice by the theory that evil rests in that which is material, and that blood is the representation of that evil principle in matter. Hence these modern Gnostics see in the shedding of blood the putting away of moral evil. In addition to other objections to this view, is the command to the priest to come into immediate contact with the blood which would have ceremonially defiled him, if it was the representation of all impurity. Sprinkle… seven times — This number represented perfection. The origin of the symbolism of seven has been much discussed. It is reasonable to suppose that the first idea associated with seven would be that of religious periodicity arising from the sabbath, and that the notion of the completeness of a religious act arose from this. We certainly cannot agree with Bahr’s fanciful division of seven into its component elements, three and four, the first of which=Divinity, and the second=Humanity, whence Seven =Divinity+Humanity=the God-man. The more we have of such exegesis of the Holy Scriptures, the more will sceptics be confirmed in unbelief, and thoughtful believers be perplexed. The sanctuary — The most holy place or the holy of holies. Behind the vail the visible presence of Jehovah was enthroned above the ark of the covenant and between the outspread wings of the cherubim. The nearest that the ordinary priest could come to this throne of Jehovah was to the vail. There he might sprinkle the blood to make propitiation for sin. Within the vail only the high priest could go, one day in the year, to sprinkle the mercy-seat. Leviticus 16:14.

7. Blood… horns of the altar — These horns are not supposed to have been made of horn, but to have been projections from the four corners covered with the metal with which the altar was overlaid. Josephus describes the altars in use in his day as having these projections in the shape of horns. Others are of the opinion that the horns of the original altars were perpendicular cones rising from each corner of the altar to half its height. There is much discussion respecting their purpose. They could not, in the case of the altar of incense, have been for binding the victim before killing it, (Psalm 118:27,) because no victim was ever burned on this altar. The horn is with the Hebrews a favourite symbol of power. Its presence on every altar may have been to suggest the glory of Jehovah’s omnipotence. Previous to the appointment of the six cities of refuge, the altar was the asylum for the accidental manslayer. Exodus 21:14. The refugee was accustomed to lay hold of the horns of the altar. 1 Kings 1:50. The horns were to be smeared with blood, perhaps to set forth the great truth that the blood of Christ is the only inviolable refuge, and that the penitent sinner can lay hold of the protecting power of God only as he lays hold of sacrificial blood. See The Ceremonial Function of the Blood. Altar of sweet incense — This, being covered with gold, was called the golden altar, to distinguish it from the brazen altar of burnt offering. Exodus 38:30; 39:38. The Hebrew name for altar, signifying “the killing-place,” as applied to the altar of incense is not strictly appropriate. It is not here used in its etymological sense. Before the Lord — This altar was situated in the holy place. In apparent contradiction to this, the writer to the Hebrews (Hebrews 9:4) enumerates it among the objects which were within the second vail, that is, in the holy of holies. In 1 Kings 6:21, 22, it is said to belong to “the oracle,” or most holy place. The best explanation is that suggested by Bleek and adopted by Tholuck, namely, that the author of the epistle “treats the holy of holies, irrespective of the vail, as symbolical of the heavenly sanctuary, and had also a motive to include in it the altar of incense, whose offerings of incense are the symbol of the prayers of the saints. Pour all the blood… bottom of the altar — In the temple there was a duct by which the blood was conveyed to the brook Kedron. There was doubtless some such way of disposing of the blood in the tabernacle, of which the temple was only an enlarged copy.

8. All the fat — Suet. See notes on Leviticus 3:3, 17.

9. The two kidneys… caul — See note on Leviticus 3:4.

11. The skin — This, in the whole burnt offering, was the perquisite of the priest. See note on Leviticus 7:8. In the sin offering for a priest or the congregation it was to be burned. But in the sin offering for a prince or a private person it is left doubtful.

12. The whole bullock shall he carry forth — Bishop Colenso finds a physical impossibility here, and in his estimation a conclusive proof that Leviticus is “unhistorical,” a bungling fabrication of a later age. But the Hebrew does not require the priest personally to carry forth the bullock, but “to cause it to go forth,” by the agency of others, probably the Levites. Without the camp — The reason for this requirement is not recorded. Says Fairbairn, “It is true that all impure things were carried without the camp, but it does not follow that every thing carried out of the camp was impure.” A clean place in which it was to be burned implies that it is most holy. But the usual treatment of the most holy things, namely, eating by the priests could not be resorted to, because it was a sin offering for a priest. The only other way in which Jehovah signified his acceptance was by receiving the sweet odour when consumed by fire. But if burned on the altar there would be nothing to distinguish it from the burnt offering. Hence, though most holy, it was borne without the camp and consumed in a clean place, yet where carrion and other impurities were found near at hand. The holy Son of God, the great Sin Offering, suffered between two malefactors, himself separate from sinners. “Wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate,” (Hebrews 13:12,) after “the Lord had laid on him the iniquity of us all.” Isaiah 53:6. Where the ashes are poured out — At a little distance from Jerusalem are several large mounds of ashes, one of them forty feet high, which some conjecture may be as old as the age of the temple, having been built up by the ashes carried out thither from the altar of sacrifice. Professor Liebig has proved them to be composed largely of animal elements. And burn him — “The word ‘burn,’ here, is different from that which is used to denote turning into odour or perfume on the altar. It signifies to destroy by fire; whereas the other means to incend or consume as incense.” There is something very peculiar and exceptional about the treatment of the sin offering for the people and for the high priest, their representative; it was most holy, and yet was committed not to the slow altar-fires to sweeten the sky with its odour, but to the devouring flames in a place surrounded by impurities. How unique and mysterious the sufferings of Christ when forsaken by the Father!

 

Leviticus 3:6-17 (The Peace Offering)

 "And if his offering for a sacrifice of peace offering unto the LORD be of the flock; male or female, he shall offer it without blemish. If he offer a lamb for his offering, then shall he offer it before the LORD. And he shall lay his hand upon the head of his offering, and kill it before the tabernacle of the congregation: and Aaron’s sons shall sprinkle the blood thereof round about upon the altar. 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; and the fat that covereth the inwards, and all the fat that is upon the inwards, And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. And the priest shall burn it upon the altar: it is the food of the offering made by fire unto the LORD. And if his offering be a goat, then he shall offer it before the LORD. And he shall lay his hand upon the head of it, and kill it before the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about. And he shall offer thereof his offering, even an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, And the two kidneys, and the fat that is upon them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the LORD’S. It shall be a perpetual statute for your generations throughout all your dwellings, that ye eat neither fat nor blood." — Leviticus 3:6-17 KJV.

 

9. The whole rump — We know of no more unfortunate translation than this. Instead of rump, it should have been rendered fat tail. In the East there is a species of sheep whose tails are so large that they weigh from twelve to fourteen pounds, and the owners are obliged to fix a thin board or cart beneath the tail to ease the sheep, and to preserve the wool and fat from being torn among the bushes and stones. See Ludolph, History of Ethiopia, p. 53, and Dr. Russell, Natural History of Aleppo, p. 51. The cooks of Syria use this mass of fat instead of Arab butter.

11. The food of the offering — Literally, this means the bread or sustenance of the altar-flame.

Unto the Lord — Jehovah’s altar may be said to be the table which he spreads on the earth. Devout and willing souls bring provision to that table, and are graciously invited to sit down and share the gifts which their loyal hearts have brought, hallowed by his presence and sweetened by his blessing. Numbers 28:2. The flesh of the peace offering, of which no mention is made in this chapter, was to be eaten by the offerer and his friends on the same day or the day following. Leviticus 7:15, 16.

17. A perpetual statute — The Hebrew word עוֹלָם֙, here translated perpetual, is sometimes used for future duration without end, as the eternal existence of God, (Genesis 21:33,) but it often signifies an indefinite future time, conditioned by the context or by the nature of the subject. Hence it may extend to only a few years, as the servant who refused to be made free, after his ear was bored with an awl became a servant, עוֹלָם֙, forever. Therefore the modern Jew cannot logically allege that the perpetual statutes of the Levitical law bind him to the burdensome repetition of types long since done away by the presence of the glorious Antitype in his temple on Mount Moriah, and that the everlasting covenant compels him to feed his hungry soul with the shadows of good things yet to come centuries after the substance, the living Bread, has come down from heaven. The plain meaning of the perpetual statute is, that so long as the Jewish dispensation continues, and the ceremonial law retains its significance, the requirement shall stand.

Eat neither fat nor blood — The prohibition extends only to the suet, and not to the fat diffused in small particles through the flesh, and to the blood in the larger veins and arteries which flows from the animal when the jugular vein is cut. The minute globules of blood in the small veins spreading through the flesh it would be impossible to remove. The prohibition does not extend to the eating of these, since it would have been a virtual interdict of the eating of any flesh. The law relates not only to all sacrifices, but also to all animals slain for food. See notes on Leviticus 7:23, 25.

CONCLUDING NOTE.

Physiologists allege, that the prohibition of fat is the re-enactment of that law of hygiene which demands abstinence from gross animal food on the part of dwellers in hot climates, while it permits the Esquimau to drink with impunity whale oil by the quart, and to feast to surfeiting upon the fat of the white bear. So great is the demand for carbon with which to warm his system, that he would soon die if required to keep this everlasting statute which promoted the health and long life of the Hebrew. Here we have an incidental proof that Judaism was never designed to be universal.

There are also intellectual and moral grounds for this statute. Fat tends to stupify the mind, and blood excites the malevolent propensities, and makes those who drink it fierce, savage, and bloodthirsty. For still higher grounds on which this prohibition rests, namely, on the typology of the fat, see note on verse 3; and of the blood, see The Ceremonial Function of the Blood. That the blood of the sacrificial victim prefigured the blood of Jesus Christ, the Lamb of God, is too obvious to need proof. There is no doubt that the prohibition of blood as food has reference to this fact. The typical significance of the fat as representing Christ’s personal righteousness is a favourite theory with some. See Professor Murphy, quoted verse 3. It is true that the work of mediation is twofold. Says Richard Watson, “For what Christ did in obedience to the precepts of the law, and what he suffered, constitute that mediatorial righteousness for the sake of which the Father is ever well pleased in him.” It is eminently appropriate that the former as well as the latter element of mediatorial righteousness should have its distinct type in the Levitical system. We find them both in the perpetually consumed fat, and in the blood sprinkled without cessation upon Jewish altars.


 

Leviticus 3:1-6 (The Peace Offering)

"And if his oblation be a sacrifice of peace offering, if he offer it of the herd; whether it be a male or female, he shall offer it without blemish before the LORD. And he shall lay his hand upon the head of his offering, and kill it at the door of the tabernacle of the congregation: and Aaron’s sons the priests shall sprinkle the blood upon the altar round about. And he shall offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that is upon the inwards, And the two kidneys, and the fat that is on them, which is by the flanks, and the caul above the liver, with the kidneys, it shall he take away. 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 savour unto the LORD." — Leviticus 3:1`-6 KJV.

THE PEACE OFFERING.

1. Sacrifice of peace offering — Although this is not spoken of till after the giving of the decalogue, Exodus 20:24, the manner of the mention then made implies that it was a customary offering. Hence we have styled it traditional. It is chiefly eucharistic, with the subordinate notion of propitiation, as will be seen in the laying of the hand upon the victim and in the sprinkling of the blood. Hence the Seventy render it θυσία σωτηρίου, “a sacrifice of salvation,” implying that it restores peace. But since no distinct reference is made to sin or to its priestly atonement, as in the sin offering, (Leviticus 4:20,) we have called it a thanksgiving offering of one in the enjoyment of the peace afforded by a clear conscience. This is corroborated by the fact that it was to be eaten by the offerer and his friends in a festive banquet. It was the vehicle of communion with Jehovah and with those who feared his name.

Of the herd — See note on chap. 1:2.

Male or female — The whole burnt offering, the type of Christ, was a male victim. Without blemish — See note on Leviticus 1:3.

2. Hand… head — This impressive ceremony links the victim to the offerer, and at the same time shows his relinquishment of all claim, and his devotion of the animal to Jehovah. See note on Leviticus 1:4.

Blood upon the altar — The sprinkling of blood seems to have been the very core of the sacrificial system. For the office of the blood, see The Ceremonial Function of the Blood.

3. The fat — The suet or sweet fat is here described. The fat diffused through the flesh it was lawful to eat. The suet was forbidden food. Leviticus 7:23. The burning of the suet is particularly specified in every kind of offering of a victim. Whatever was reserved for the priest, or to the offerer, the suet must always be burned. The reason may be, because this is the best portion. Murphy assigns another reason: “The fat is expressive of the holiness which pertains to the Substitute, as the blood is significant of the penal death which He has undertaken to suffer. The two go to make up what is called righteousness, or active and passive obedience to the law for the sinner.” We see no semblance between fat and holiness which can make one a fitting type of the other except their purity and unmingled nature. See Concluding Note.

4. The two kidneys — Professor Bush suggests that the kidneys were burned because they are “the supposed seat of some of the strongest sensual propensities,” such as fornication and uncleanness. But we fail to see why the kidneys should be burned for this reason while the very organs of impurity are spared. The kidneys (reins) are, with the Scripture writers, the inmost seat of character. Their burning signifies the purgation, by the fire of the Holy Spirit, of the inscrutable depths of the spiritual nature and the cleansing of the heart from inbred sin. “God trieth the hearts and kidneys.” Psalm 7:9. “I try the kidneys.” Jeremiah 17:10. Outside of the Pentateuch the substitution of reins for kidneys occurs in the Authorized Version thirteen times in the Old Testament.

The caul above the liver — These words are found together twice in Exodus, and quite often in the sacrificial ritual of Leviticus. In physiological terms it is “the small omentum which bounds part of the liver and the stomach, and comes into the region of the kidneys, and which is itself surrounded with the tunica adiposa — a bed of fatty matter.” 

Leviticus 1:4-6

"And he shall put his hand upon the head of the burnt offering; and it shall be accepted for him to make atonement for him. And he shall kill the bullock before the LORD: and the priests, Aaron’s sons, shall bring the blood, and sprinkle the blood round about upon the altar that is by the door of the tabernacle of the congregation. And he shall flay the burnt offering, and cut it into his pieces." — Leviticus 1:4-6 KJV.

4. Put his hand upon the head — Or, press his hand, etc. The symbolism of this act is differently interpreted. But most writers are agreed that as the hand is the organ of transmission, the notion of communication is especially manifest in consecration or blessing. But in the burnt offering what is transmitted? Nothing, says Bahr; it is only “a renunciation of one’s own.” Hoffman asserts that it signifies the power of the offerer over the life of his victim. With Baumgarten and Kurtz we accept the idea of the transmission of the feelings of the man to the animal. As expiation, in verse 4, is expressly declared to be one function of the burnt offering, we conclude that guilt is symbolically transferred in the imposition of the hand formally and solemnly dedicating the victim to Jehovah as the substitute of the sinner.

To make atonement — The Hebrew word כַפֵּ֥ר (caphar) signifies primarily to cover over, to conceal sin, and hence to expiate, to forgive it. The word atonement occurs only once in the New Testament, (Romans 5:11,) and there signifies a change produced in our relation to God, a reconciliation, without indicating its nature or manner. But in the Old Testament it signifies an expiation — a propitiation in the New Testament sense. Romans 3:25; 1 John 2:2; 4:10. It includes the satisfaction of the law by suffering the penalty, and the conciliation of the Lawgiver by obedience to his precepts. For the character of the Old Testament forgiveness, see Temporal and Spiritual Benefits of Sacrifices.

For him — These words, occurring twice, strongly suggest the vicarious work of the great Redeemer, who was made a curse for us. Galatians 2:20; 3:13.

5. Shall kill — After the most searching scrutiny by the priest, if the animal was pronounced perfect, the offerer killed it, except when it was presented in behalf of the whole congregation; then it was killed by the high priest. Chap. 16:15.

The bullock — Literally, the son of a bull. The term ox is often used in a broad sense as describing sacrificial victims of the bovine genus, but in the narrow sense of modern parlance it is an improper term, since the ox is not a perfect male. See note on verse 3.

Before the Lord — Since Jehovah had deigned to take up his abode between the cherubim above the mercy seat in the holy of holies, the whole tabernacle, recently illumined with his glory, was filled with his special presence. Hence before the open door of the holy place, the court of the priests, was before the Lord. 

 The priests, Aaron’s sons — They had been designated (Exodus xxix) but not yet consecrated. Chap. 8.

Sprinkle the blood — Brought from the door of the tabernacle to the altar, it is to be copiously spilled upon the ground round about, upon the altar’s walls, and probably upon its top. The verb sprinkle here used is different from that employed to express the scattering of drops with the finger or hyssop. As no instrument for sprinkling is here specified, and as the same verb is used when all the blood of an ox, as here, and all the blood of a sheep, verse 11, are to be thus treated, we infer that the manner was by waving the basin and spilling the blood. For the ceremonial office of the blood see The Ceremonial Function of Blood.

6. He shall flay — It was the work of the offerer to kill, skin, and cut up the victim.

— Commentary on Leviticus.

The Ceremonial Function of the Blood

The most cursory reader of [Leviticus] must be impressed with the prominence that is given to the shedding of blood, and to the vast amount of blood which must have been poured out in the service of the tabernacle and temple, making them perpetually reek with streams of gore, like a slaughter-house whose floor is ever crimsoned by the ceaseless work of death.

The directions for the treatment of the blood are very minute and often repeated. It was the centre of the whole system of sacrificial rites. There must be some deep significance in this stream of blood flowing ever fresh through all the Hebrew worship. It is found in Leviticus 17:11, correctly translated, "For the life (נֶפֶשׁ, nephesh) of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls, for it is the blood that maketh an atonement by means of the life. (בַּנֶּפֶשׁ, banephesh.) In Genesis 2:7, we find that the immaterial principle breathed by Jehovah Elohim into the nostrils of the dust-made statue, constituting it a living soul, is this נֶפֶשׁ (nephesh). Here we find the importance attached to the blood. The blood is the נֶפֶשׁ (nephesh), and the human soul is the נֶפֶשׁ (nephesh). The substitutional atonement, נֶפֶשׁ (nephesh) for נֶפֶשׁ (nephesh), irrational soul for rational soul, is inevitable in the scheme of human redemption. In the treatment of the blood it was required to be sprinkled or spilled from the vessel, and cast abroad around the altar, to be scattered in drops by means of a bunch of hyssop, to be smeared with the finger upon the horns of the altar, not, as one fancifully suggests, because the horns were the highest part of the altar, and nearest to heaven, but because it was the refuge of the accidental man-slayer (Exodus 21:14,) and in clinging to the horns he must lay hold of blood. 1 Kings I:50; 2:28. Finally, the remainder was to be poured out at the base of the great altar, from which, in the temple of Solomon, there were sewers to conduct it away into the brook Kedron. There must have been something like this in the tabernacle in the wilderness, since, in addition to the sacrifices, every animal slain for food in or near the camp was to be slain at the door of the tabernacle.

The emphatic and reiterated prohibition of eating blood is expressly founded on the declaration that it is the נֶפֶשׁ (nephesh), or animal soul. Leviticus 17:10, 11. So deeply was this interdict engraven on the heart of the Jews, that even the first Christian council in Jerusalem classify it with the violation of the law of purity contained in the seventh commandment. Acts 15:29.