Two slight differences appear in the ritual for the different kinds of peace-offerings. First, in the case of the freewill-offering, a single exception is allowed to the general rule that the victim must be without blemish, in the permission to offer what, otherwise perfect, might have "anything superfluous or lacking" in its parts (xxii. 23); a circumstance which could not affect its fitness as the symbol of spiritual food. For a vow (and, we may infer, for a thank-offering also) such a victim, however, could not be offered; evidently because it would seem peculiarly unsuitable, where the object of the offering was to make in some sense a return for the always perfect and most gracious gifts of God, that anything else than the absolutely perfect should be offered. In the case of the thank-offering, again, an exception is made to the general regulation permitting the eating of the offering on the first and second days, requiring that all be eaten on the day that it is presented, or else be burnt with fire (vii. 15). We need seek for no spiritual meaning in this. A sufficient reason for this special restriction in this case is probably to be found in the consideration that as this was the most common variety of the offering, there was the most danger that the flesh, by some oversight, might be kept too long. The flesh of the victim offered to God, the type of the Victim of Calvary, must on no account be allowed to see corruption; and to this end every needed precaution must be taken, that by no chance it shall remain unconsumed on the third day. It is easy to connect the special characteristics of these several varieties of the peace-offering with the great Antitype. So may we use Him as our thank-offering; for what more fitting as an expression of gratitude and love to God for mercies received, than renewed and special fellowship with Him through feeding upon Christ as the slain Lamb? So also we may thus use Christ in our vows; as when, supplicating mercy, we promise and engage that if our prayer be heard we will renewedly consecrate our service to the Lord, as in the meal-offering, and anew enter into life-giving fellowship with Him through feeding by faith on the flesh of the Lord. And it is beautifully hinted in the permission of the use of leaven in this feast of the peace-offering, that while the work of the believer, as presented to God in grateful acknowledgment of His mercies, is ever affected with the taint of his native corruption, so that it cannot come upon the altar where satisfaction is made for sin, yet God is graciously pleased, for the sake of the great Sacrifice, to accept such imperfect service offered to Him, and make it in turn a blessing to us, as we offer it in His presence, rejoicing in the work of our hands before Him.