that eateth Me, he also shall live because of Me." And now the Shekinah light of the ancient tent of meeting begins to illumine even the sacramental table, and as we listen to the words of Jesus, "Take, eat! this is My body which was broken for you," we are reminded of the feast of the peace-offerings. The Israel of God is to be fed with the flesh of the sacrificed Lamb which became their peace. Let us hold fast then to this deepest thought of the peace-offering, a truth too little understood even by many true believers. The very Christ who died for our sins, if we have by faith accepted His atonement and have been for His sake forgiven, is now given us by God for the sustenance of our purchased life. Let us make use of Him, daily feeding upon Him, that so we may live and grow unto the life eternal! But there is yet one thought more concerning this matter, which the peace-offering, as far as was possible, shadowed forth. Although Christ becomes the bread of God for us only through His offering of Himself first for our sins, as our atonement, yet this is something quite distinct from atonement. Christ became our sacrifice once for all; the atonement is wholly a fact of the past. But Christ is now still, and will ever continue to be unto all His people, the bread or food of God, by eating whom they live. He was the propitiation, as the slain victim; but, in virtue of that, He is now become the flesh of the peace-offering. Hence He must be this, not as dead, but as living, in the present resurrection life of His glorified humanity. Here evidently is a fact which could not be directly symbolised in the peace-offering without a miracle ever repeated. For Israel ate of the victim, not as living, but as dead. It could not be otherwise. And yet there is a regulation of the ritual (chap. vii. 15-18; xix. 6, 7) which suggests this phase of truth as clearly as possible without a miracle. It was ordered that none of the flesh of the peace-offering should be allowed to remain beyond the third day; if any then was left uneaten, it was to be burned with fire. The reason for this lies upon the surface. It was doubtless that there might be no possible beginning of decay; and thus it was secured that the flesh of the victim with which God fed the accepted Israelite should be the flesh of a victim that was not to see corruption. But does not this at once remind us how it was written of the Antitype, "Thou wilt not suffer Thy Holy One to see corruption"? while, moreover, the extreme limit of time allowed further reminds us how it was precisely on the third day that Christ rose from the dead in the incorruptible life of the resurrection, that so He might through all time continue to be the living bread of His people.