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Leviticus
Chapter Two
Leviticus 2
Chapter Contents
The meat-offering of flour. (1-11) The offering of
first-fruits. (12-16)
Commentary on Leviticus 2:1-11
Meat-offerings may typify Christ
as presented to God for
us
and as being the Bread of life to our souls; but they rather seem to denote
our obligation to God for the blessings of providence
and those good works
which are acceptable to God. The term "meat" was
and still is
properly given to any kind of provision
and the greater part of this offering
was to be eaten for food
not burned. These meat-offerings are mentioned after
the burnt-offerings: without an interest in the sacrifice of Christ
and
devotedness of heart to God
such services cannot be accepted. Leaven is the
emblem of pride
malice
and hypocrisy
and honey of sensual pleasure. The
former are directly opposed to the graces of humility
love
and sincerity
which God approves; the latter takes men from the exercises of devotion
and
the practice of good works. Christ
in his character and sacrifice
was wholly
free from the things denoted by leaven; and his suffering life and agonizing
death were the very opposites to worldly pleasure. His people are called to
follow
and to be like him.
Commentary on Leviticus 2:12-16
Salt is required in all the offerings. God hereby
intimates to them that their sacrifices
in themselves
were unsavoury. All
religious services must be seasoned with grace. Christianity is the salt of the
earth. Directions are given about offering their first-fruits at harvest. If a
man
with a thankful sense of God's goodness in giving him a plentiful crop
was disposed to present an offering to God
let him bring the first ripe and
full ears. Whatever was brought to God must be the best in its kind
though it
were but green ears of corn. Oil and frankincense must be put upon it. Wisdom
and humility soften and sweeten the spirits and services of young people
and
their green ears of corn shall be acceptable. God takes delight in the first
ripe fruits of the Spirit
and the expressions of early piety and devotion.
Holy love to God is the fire by which all our offerings must be made. The
frankincense denotes the mediation and intercession of Christ
by which our
services are accepted. Blessed be God that we have the substance
of which
these observances were but shadows. There is that excellency in Christ
and in
his work as Mediator
which no types and shadows can fully represent. And our
dependence thereon must be so entire
that we must never lose sight of it in
any thing we do
if we would be accepted of God.
── Matthew Henry《Concise Commentary on Leviticus》
Leviticus 2
Verse 1
[1] And
when any will offer a meat offering unto the LORD
his offering shall be of
fine flour; and he shall pour oil upon it
and put frankincense thereon:
A meal-offering —
(Not meat-offering
an ancient false print
which has run thro' many editions
of our bible.) This was of two kinds
the one joined with other offerings
Numbers 15:4
7
10
which was prescribed
together with the measure or proportion of it: the other
of which this place
speaks
was left to the offerer's good will both for the thing
and for the
quantity. And the matter for this offering was things without life
as meal
corn
or cakes. Now this sort of sacrifices were appointed
1. because these
are things of greatest necessity and benefit to man
and therefore it is meet
that God should be served with them
and owned and praised as the giver of
them. 2. In condescension to the poor
that they might not want an offering for
God
and to shew that God would accept even the meanest services
when offered
with a sincere mind. 3. These were necessary provisions for the feast which was
to be presented to God
and for the use of the priests
who were to attend upon
these holy ministrations.
He shall pour oil —
This may note the graces of the Holy Ghost
which are compared to oil
and
anointing with it
Psalms 45:7; 1 John 2:20
and which are necessary to make any
offering acceptable to God.
Frankincense —
Manifestly designed Christ's satisfaction and intercession
which is compared
to a sweet odour
Ephesians 5:2.
Verse 2
[2] And he shall bring it to Aaron's sons the priests: and he shall take
thereout his handful of the flour thereof
and of the oil thereof
with all the
frankincense thereof; and the priest shall burn the memorial of it upon the
altar
to be an offering made by fire
of a sweet savour unto the LORD:
He shall take —
That priest to whom he brought it
and who is appointed to offer it.
The memorial —
That part thus selected and offered; which is called a memorial
either 1. to
the offerer
who by offering this part is minded
that the whole of that he
brought
and of all which he hath of that kind
is God's to whom this part was
paid as an acknowledgment. Or 2. to God
whom (to speak after the manner of
men) this did put in mind of his gracious covenant and promises of favour
and
acceptance of the offerer and his offering.
A sweet savour unto the Lord — And so are our spiritual offerings
which are made by the fire of holy
love
particularly that of almsgiving. With such sacrifices God is
well-pleased.
Verse 3
[3] And
the remnant of the meat offering shall be Aaron's and his sons': it is a thing
most holy of the offerings of the LORD made by fire.
Sons — To
be eaten by them
Leviticus 6:16.
Most holy — Or
such as were to be eaten only by the priests
and that only in the holy place
near the altar.
Verse 4
[4] And
if thou bring an oblation of a meat offering baken in the oven
it shall be
unleavened cakes of fine flour mingled with oil
or unleavened wafers anointed
with oil.
In the oven —
Made in the sanctuary for that use.
Verse 6
[6] Thou shalt part it in pieces
and pour oil thereon: it is a meat offering.
In pieces —
Because part of it was offered to God
and part given to the priests.
Verse 11
[11] No
meat offering
which ye shall bring unto the LORD
shall be made with leaven:
for ye shall burn no leaven
nor any honey
in any offering of the LORD made by
fire.
No leaven —
Namely
in that which is offered of free-will; for in other offerings it might
be used
Leviticus 7:13; 23:17. This was forbidden
partly to mind them
of their deliverance out of Egypt
when they were forced thro' haste to bring
away their meal or dough (which was the matter of this oblation) unleavened;
partly to signify what Christ would be
and what they should be
pure and free
from all error in the faith and worship of God
and from all hypocrisy
and malice
or wickedness
all which are signified by leaven.
Nor any honey —
Either
1. because it hath the same effect with leaven in paste or dough
making it sour
and swelling. Or
2. in opposition to the sacrifices of the
Gentiles
in which the use of honey was most frequent. Or
3. to teach us
that
God's worship is not to be governed by men's fancies and appetites but by God's
will.
Verse 12
[12] As
for the oblation of the firstfruits
ye shall offer them unto the LORD: but
they shall not be burnt on the altar for a sweet savour.
Ye may offer them — Or
either of them
leaven or honey.
They shall not be burnt — But reserved for the priests.
Verse 13
[13] And
every oblation of thy meat offering shalt thou season with salt; neither shalt
thou suffer the salt of the covenant of thy God to be lacking from thy meat
offering: with all thine offerings thou shalt offer salt.
Salt — To
signify that incorruption of mind
and sincerity of grace
which in scripture
is signified by salt
Mark 9:49; Colossians 4:6
and which is necessary in all
them that would offer an acceptable offering to God. Or in testimony of that
communion which they had with God in these exercises of worship; salt being the
great symbol of friendship in all nations is called
either
1. because it
represented the perpetuity of God's covenant with them
which is designed by
salt
Numbers 18:19; 2 Chronicles 13:5. Or
2. because it was so
particularly required as a condition of their covenant with God; this being
made absolutely necessary in all their offerings; and as the neglect of
sacrifices was a breach of covenant on their part
so also was the neglect of
salt in their sacrifices.
Verse 14
[14] And
if thou offer a meat offering of thy firstfruits unto the LORD
thou shalt
offer for the meat offering of thy firstfruits green ears of corn dried by the
fire
even corn beaten out of full ears.
First-fruits — Of
thine own free-will; for there were other first-fruits
and that of several
sorts
which were prescribed
and the time
quality
and proportion of them
appointed by God.
Verse 16
[16] And
the priest shall burn the memorial of it
part of the beaten corn thereof
and
part of the oil thereof
with all the frankincense thereof: it is an offering
made by fire unto the LORD.
Made by fire —
The fire denotes that fervency of spirit
which ought to be in all our
religious services. Holy love is the fire
by which all our offerings must be
made: else they are not of a sweet savour to God.
── John Wesley《Explanatory Notes on
Leviticus》
02 Chapter 2
Verses 1-16
A meat-offering.
The meat-offering
It is only when we have received Christ in His character of
a sacrifice for our sins
that we are in a condition to render ourselves a
living sacrifice
so as to be acceptable to God. The meat-offering illustrates
the second great step in the process of salvation.
I. The Jew
for the
substance of his meat-offering
was directed to bring fine flour
or cakes or
wafers of fine flour
or fine flour baked on a plate
or fine flour fried in
oil
or the firstfruits in advance of the harvest beaten out of full ears dried
by the fire. Either wheat or barley would answer; but the requirement reached
the very best grain
either whole
as in the case of the firstfruits
or in its
very finest and best preparations. Thus are we to offer our very best to the
Lord--our bodies and souls
our faculties and attainments--and in the highest
perfection to which we can bring them. Holiness is not the mere saying of a few
prayers
or the paying of a few weekly visits to the sanctuary
or the giving
of a few pennies now and then for the Church or the poor. It is the rendering
of fresh grain and fine flour to the Lord
our God and Benefactor. It is the
presentation of our entire selves a living sacrifice
holy
acceptable unto
God
which is our reasonable service.
II. Oil was to be
poured upon
or mingled with
the flour of the meat-offering. This was not
common oil
but the oil of unction
or holy oil. It was a material used in
consecrating
or setting apart. It refers to the Holy Spirit
and the
operations of that Spirit in setting apart whom He pleases. It typifies that
“unction of the Holy One
” of which John speaks so largely. No offering of
ourselves to God
no true sanctification can occur
without the oil of Divine
grace
the principle of holiness and sacred power which is poured upon the
believer by the Holy Ghost.
III. There was
frankincense to be put on it. This circumstance identifies it at once with the
burnt-offering
or holocaust. That burnt-offering represented Christ as the Sacrifice for our
sins. The frankincense therefore plays the part here of representing the
mediation and intercession of the Saviour--the grateful fragrance which comes
up before God from the altar of burnt sacrifice. Our consecration to God
even
with the gracious operations of the Spirit
could not be acceptable
except through
Christ
and the sweet intercessorial perfume which arises from His offering in
our behalf.
IV. It was to be
kept clear of heaven and honey. Leaven indicates corruption. Its principle is a
species of putrefaction. It tends to spoil and decay. We must be honest in
these sacred things
and in real earnest
and not deal deceitfully with others
or with ourselves. But wily keep away honey? Simply because it is a fermenter
a corrupter
and carries in it the principle of putrefaction. And as leaven
represents the ugly
offensive
sour elements of depravity
so honey is the
emblem of such as are sweet and attractive to the taste--“the lust of the
flesh
and the lust of the eyes
and the pride of life.” Sensual indulgences
and worldly pleasures
as well as hypocrisy and malice
will corrupt and
destroy our best oblations.
V. Salt was to be
used in it. What did this mean? Salt is just the opposite of leaven. The one
corrupts
the other preserves. The one taints and hastens putrefaction
the
other purifies and keeps wholesome. It was the custom in ancient times to
ratify and confirm nearly every important bargain or contract by the eating
together of the parties. This
of course
required the use of salt as an
article invariably present on all such occasions. It thus
or in some other
way
came to be regarded as a symbol of agreement and pure abiding friendship.
If we are true in presenting ourselves to God
we come into harmony with God.
We become His friends
and He our Friend. As we move to Him
He moves to us. As
we come to terms with Him
He comes to terms with us. We agree to be His
obedient and loving children
and He agrees to be our protecting and loving
Father. We give ourselves up to be His people
and He brings Himself down to be
our God. But this same salt tells also of a pure
healthful
pervading savour
of virtue and grace. It was the principle of savoury purification to the
sacrifice; and so the Saviour requires of us to “have salt in ourselves.” As
every Christian is to be a living sacrifice--an accepted oblation unto God
he
must comply with the law of sacrifice
and “be salted with salt”; that is
made
savoury and incorruptible by being pervaded with unfaltering principles of
righteousness.
VI. Its eucharistic
nature. It was not so much a sacrifice as an oblation of praise. Many are the
obligations by which we are bound to present ourselves as living sacrifices
unto God. Viewed in whatever light
it is our “reasonable service.” But of all
the great arguments which bind and move us to this surrender to our Maker
none
stand out with a prominence so full and commanding as that drawn from “the
mercies of God.” We were wrapped up with them in our Creator’s thought before
our life began. They were present
breathing their blessings with our very
substance
when we were fashioned into men. Before our appearance in the world
they had been at work preparing many fond affections for our reception
and
arranging many a soft cushion to come between this hard earth and our youthful
tenderness. They have tempered the seasons for our good
and filled the horn of
plenty to make us blessed. Every day is a handful of sunbeams
kindled and cast
down by the mercies of God
to gladden the place of our abode
and to light us
to the paths of peace. Every night is a pavilion of the same making
set around
us to give us rest
whilst God touches His fingers to our eyelids
saying
“Sleep
My children
sleep.” (J. A. Seiss
D. D.)
The meat-offering; or the Father honoured
Whereas in burnt-offering Christ is seen glorifying God in His
death
in--
I. Meat-offering
(or meal-offering
R.V.)
the chief feature is Jesus honouring the Father in
His life
each alike a “sweet savour unto the Lord.” The Blessed One must live
as man before He could die for men; and here we have the perfect character of
the sinless
holy “Man Christ Jesus” (Acts 10:38; John 9:4). See
then
how the holy life
and sacrificial death are inseparably connected; how former must culminate in
latter. Hence meat-offering is found constantly in conjunction with “burnt” and
“peace” offerings (Numbers 15:3-4; Numbers 15:9; Numbers 15:11; Numbers 15:24; Numbers 28:4-5; Numbers 28:12-13; Numbers 28:27-28; Numbers 29:6; Leviticus 7:12)
but never with sin or
trespass-offerings
each of which shadows forth some aspect of the death
and
both are “sweet savour” offerings. Observe
too
that while life
not death
is
the prominent feature in meat-offering
there is a thought of latter in
“memorial” burned upon brazen altar (Leviticus 2:2; Leviticus 2:9; Leviticus 2:16)
upon and around which
blood had been sprinkled
and on which burnt and peace-offerings were consumed.
Hebrew word. Mincha
translated meat-offering
signifies gift or
“present” could any offer to the holy God that would be acceptable save His own
“unspeakable gift” (2 Corinthians 9:15)
Jesus?
Component parts of meat-offering were most significant.
1. Fine flour (Leviticus 2:1; Leviticus 2:4-5; Leviticus 2:7)
well sifted
free from
every unevenness
coarseness
or speck; or could not have typified Jesus
who
was (1 Peter 1:19); every grace alike
perfect; perfect evenness of character and temperament; every quality perfectly
adjusted and evenly balanced; and this from birth
for He was “the Holy One of
God.”
2. Oil
both mingled with and poured upon (Leviticus 2:4-6). Jesus filled with
Spirit from birth (Luke 1:35; Matthew 1:20). Spirit filled the human
body that veiled Divinity
imbuing the whole nature with His graces; yet was
Jesus “anointed” for service on earth (Acts 10:38; Isaiah 61:1; Luke 4:18) at His baptism
when Spirit
descended and abode upon Him (Luke 3:22; John 1:33-34). Given not “by measure
”
but in sevenfold power (John 3:34; Isaiah 11:2).
3. Frankincense further illustrates this. It was white and fragrant.
White betokens purity
innocence; striking characteristics of the Blessed One (John 8:46; 1 Peter 2:22-23). His judge could
find “no cause of death in Him
” and the centurion “glorified God
” and
pronounced the Crucified One a “righteous man” (Acts 13:28; Luke 23:4; Luke 23:47). Fragrance was what Jesus
truly ever shed around
as He spake the words (Song of Solomon 5:13) and did the works
of Him that sent Him (Luke 4:40-44 : John 17:8; John 8:28; John 12:49-50; John 14:10). The name of Jesus “is as
ointment poured forth” (Song of Solomon 1:3)
and when He dwells
within
the heart is filled with sweet fragrance--as was the house at Bethany (John 12:3)--and He is to that soul
as to
the Father
“a savour of rest” (Genesis 8:21
mar.); and truly the Father
could “rest” in the love and devotion of His beloved Son.
II. “memorial
”
burned upon the altar
shows this still more. Fire brings forth more fully the
sweetness
and tells of the Father’s delight in Jesus
and acceptance of that
holy
consecrated life of devotion to His service
laid on His altar. Observe
too
that all the frankincense was to be burnt (Leviticus 2:2; Leviticus 2:16; Leviticus 6:15)
telling of the special
fragrance
intended only for the Father
in whose service He was consumed by
zeal (John 2:17)
and whom He “glorified on the
earth” (John 17:4; John 13:31). The burning
as before said
seems likewise to point to death
in which the holy life culminated; but no
question of judgment because no question of sin
as shown by word used for
burning. Still
though judgment is not portrayed in meat-offering
yet is Jesus
there seen as “a Man of sorrows . . . ” (Isaiah 53:3)
and such expressions as
“Baken in the oven
” “in the frying-pan
” “the firstfruits
green ears of corn
dried by the fire
” “corn beaten out” (Leviticus 2:4; Leviticus 2:7; Leviticus 2:14)
surely tell of the grief
and sufferings of the Holy One. But the more He was tried
the sweeter the
fragrance that ascended
as in all things He showed Himself submissive to His
Father’s will. Observe further--
III. “the salt of
the covenant” must not be lacking from the meat-offering (Leviticus 2:13). Salt typified both the
incorruption and incorruptibility of our Blessed Lord (Psalms 16:10; Acts 2:27). Salt thus betokens
perpetuity. Hence the “covenant of salt” (Numbers 18:19; 2 Chronicles 13:5) tells of the
enduring character of Jehovah’s “everlasting covenant ordered in all things and
sure” (2 Samuel 23:5-7; Isaiah 55:3). Assured in Jesus--given
“for a covenant . . . ” (Isaiah 42:6; Isaiah 49:8)
and Himself “the Amen” of
God’s covenant promises (Luke 1:72; 2 Corinthians 1:20; Revelation 3:14). Again
see “speech
. .
. with grace seasoned with salt” (Colossians 4:6)
exemplified in Him of
whom it is written
“Grace is poured . . . ” (Psalms 45:2). Truly gracious words
proceeded out of His mouth (Luke 4:22)
but ever seasoned with salt
its pungency
its enduring and incorrupting influence. See how He gave right
answers to each
so that no man could “entangle Him . . . ” (Matthew 2:15-23). The like is enjoined to
His people (Colossians 3:16; Mark 9:50)
whom He calls “the salt of
the earth” (Matthew 5:13; see Proverbs 12:18); and while He would have
them follow His example in this
as in all else
He Himself--the
Unchangeable--preserves them from corrupting influences; He would have them
pure (1 Peter 1:14-16)
“filled with the
Spirit” (Ephesians 5:18)
testifying of Jesus
and
thus made “unto God a sweet savour of Christ” (2 Corinthians 2:15).
IV. Two things
forbidden in meat-offering.
1. Leaven. Used in Scripture as type of evil
of false doctrine (Matthew 16:6; Matthew 16:12; 1 Corinthians 5:6-8); hence strictly
forbidden in every Levitical type of our Lord. It also indicates sourness of
temper and puffing up
not uncommon in man; but impossible in the perfect
spotless “Man Christ Jesus
” “the second Man
the Lord from heaven” (1 Corinthians 15:47).
2. Honey. Sweet to taste
but producing sourness afterwards
as
sometimes is the case with the words and ways of man; and likewise with Satan’s
tempting baits
by which he seeks to lure men to their destruction; but as
impossible as the characteristics of leaven in the God-man of whom the
meat-offering is type. Lastly
an important question arises: Who are--
V. Partakers of
the meat-offering? Aaron and sons (Leviticus 2:3; Leviticus 2:10; Leviticus 6:16-18). They represent the
Church; and the “Church of God” is to feast on Jesus
“the Bread of Life”; to
feed on His words (John 6:35; John 6:47-54; John 6:63; Jeremiah 15:16); to meditate on details
of holy life of Him who was the Father’s delight. The “remnant” of the
acceptable “memorial” burnt upon the altar of the Lord was given to the
priests; that is
all that is not specially appropriated to the Father
who
joys in the Son
is bestowed for the-sustenance of His people. Further mark
the priests were to feed on the meat-offering “in the holy place”(Leviticus 6:16)
consecrated to the
service of God. How can any feed on Jesus in places devoted to the world? (Lady
Beaujolois Dent)
.
The meat-offering
I. THE MATERIALS.
1. Bread
corn
wheat
or barley (1 Chronicles 21:23; Ezekiel 45:13; Ezekiel 45:15).
2. Oil. This signified in general the Spirit of God in His graces and
comforts (Isaiah 61:1)
which Spirit Jesus Christ
did receive above measure
and from Him all believers do partake of His
anointing. There is
and must be
this sacred oil in all our offerings
the
influence of the Spirit of God.
3. Frankincense. Signifying the acceptableness unto God of the
persons and services of His people
through the mediation and intercession of
Jesus Christ.
4. Salt. The perpetuity of the covenant of grace
and the wholesome
and savoury carriage and walking of God’s people.
II. The actions to
be performed about it.
1. It must be brought to the priest. Imports a voluntary act of the
offerer
and a making use of Christ for acceptance in all our services and
approaches unto God.
2. The priest is to burn the memorial of it upon the altar
before
the Lord (see Psalms 20:3; Acts 10:4).
3. The remnant was Aaron’s and his sons’.
III. The meaning.
1. It prefigured and shadowed forth the atonement or expiation of sin
by the righteousness of Jesus Christ--both by His sufferings and actings
His
active and passive obedience.
2. It signified also the persons of believers
who
through Christ
are sanctified and cleansed to be a pure oblation to God (Isaiah 66:20; Philippians 2:17; 2 Timothy 4:6).
3. It signified those fruits of grace and good works that believers
perform
whether towards God or towards man.
4. It shadowed forth the acceptance of our persons and services with
the Lord (Philippians 4:17-18; Malachi 1:10-11).
IV. The additions
forbidden.
1. Leaven argues corruption.
2. Honey cloys and loads the stomach
and turns to choler and
bitterness.
V. The
appurtenance of drink-offerings.
1. Wine
in typical and allegorical Scriptures
sometimes signifies
the joys and consolations of the Holy Ghost.
2. We find the saints pouring out their blood in the cause of Christ
compared to a drink-offering (Philippians 2:27; 2 Timothy 4:6). And so
in a much
higher sense
the blood of Christ is represented by wine in the Holy Communion.
3. It shadowed forth the Lord’s acceptance of His people. (S.
Mather.)
Homage graced with excellencies
I. Every element
of worth and attractiveness should concentrate in our worship and service of
god. “Fine flour”--“oil”--“frankincense.” By all these combined ingredients a
total result would be produced which constituted the offering one “of a sweet
savour unto the Lord.”
1. Solitary graces are not despised by Him we worship.
2. Yet worship should he the outflow of all noble affections and
aspirations of the soul.
3. Preparation for such a blending of graces in worship is our evident duty.
II. Adorable
presentations to god secure his gracious appreciation and lavish praise. “Sweet
savour.” “A thing most holy.”
1. No poverty of approval ever repels a fervent worshipper.
2. Offering such excellency of homage
we shall assuredly realise
that God is well pleased.
III. Excellencies in
typical offerings foreshadowed the beauties and worthiness of Jesus.
1. The quality of the flour bespeaks the intrinsic excellence of Christ.
2. The pouring oil thereon denotes the anointing of the Spirit.
3. The added frankincense tells of the delightfulness of Christ. (W.
H. Jellie.)
The meat-offering typical of Christ and His people
I. Consider the
principal ingredient of it. There were two things of which it consisted
one of
which was fine flour. This fine flour was of wheat
as is clear from various
accounts we have of this offering.
1. This may denote the excellency of Christ: the superior excellency
of Him to all others
not only as a Divine person
but as God-man and Mediator;
He is preferable to angels and to men.
2. But this meat-offering
being of fine flour
of wheat the choicest
of grain
may also denote the purity of Christ: fine flour of wheat being the
purest and cleanest of all others. As He is a Divine person
He is a rock and
His work is perfect: a God of truth
and without iniquity
just and true is He.
As man
His human nature was entirely free from all contagion and corruption of
sin: from original taint
as the fine flour of which this meat-offering was
free from all bran
so He was free from the bran of original corruption. Pure
and free was He
from any iniquity in life: He did none
neither was guile found in His mouth.
3. Moreover
as fine flour of wheat is the principal part of human
sustenance
and what strengthens the heart of man
and nourishes him
and is
the means of maintaining and supporting life
it may fitly shadow and figure
out our Lord Jesus Christ
who is the bread of God
which came down from heaven.
The bread of God’s preparing
the bread of God’s giving
and the bread which
God blesses for the nourishment of His people. Thus this meat-offering
as to
the substance of it
being of fine flour of wheat
is a very special and
particular representation of our Lord Jesus Christ.
4. It may also
with great propriety be applied unto His people
who
are represented in Scripture frequently as wheat. These may be signified
hereby
because of their peculiar choiceness; being the excellent in the earth
in whom is the delight of the Lord Jesus Christ
as well as of His Divine
Father
whom He has chosen from all others
to be His peculiar people. And they
being compared to wheat
may denote also their purity. Not as considered in
themselves
but in Christ.
II. Consider the
things which were to be made use of along with this meat-offering; and the
things which were forbidden to be used in it. There were some things to be made use of in
it
such as oil
frankincense
and salt. Oil was to be poured upon it
frankincense put thereon
and every oblation was to be seasoned with salt. The
oil that was poured upon the meat-offering
or to be mingled with it
may
denote
either the grace of God in Christ
or the grace of God communicated to
and bestowed upon His people. Frankincense put upon the meat-offering
may
denote either the acceptableness of the Lord Jesus Christ to God and His
people
or the acceptableness of His people unto God and to Christ. Salt was
another thing that was used in it
which makes food savoury
and preserves from
putrefaction
and may denote the savouriness of the Lord Jesus Christ to
believers. “Can that which is unsavoury be eaten without salt?” says Job (Job 6:6). Now Christ
as a meat-offering
is to His people savoury food
such as their souls love: pleasing
delightful
comfortable
refreshing
nourishing
and strengthening. Salt is an emblem of
perpetuity. Now this may denote the perpetuity of Christ’s sacrifice
which always
remains; and the perpetuity of Him
as the meat-offering. For He is that meat
which endures to everlasting life; and Him has God the Father sealed. And this
as it respects the people of God
may be an emblem of the savour of their life
and conversation. There were two things which the Jews were forbidden to use in
the meat-offering; the one was leaven
and the other was honey. There was to be
no leaven in it. This
as it may respect our Lord Jesus Christ
the Antitype of
the meat-offering
may denote His freedom from hypocrisy
and all false
doctrines
which were the leaven of the scribes and Pharisees. He is truth
itself--the Way
the Truth
and the Life: and the doctrines preached by Him
were grace and truth. To apply this to the people of God
as no meat-offering
was to be made with leaven
it may denote that they should take heed of
communing with profane and scandalous persons. And it may denote that they
should be clear of malice and wickedness; they ought to lay aside
as new-born
babes
all superfluity and naughtiness. Another thing forbidden in the
meat-offering is honey. The reason of this is because it was made use of among the heathens in
their offerings
and the people of God were not to walk in their ordinances
but in the ordinances appointed of the Lord. Besides
honey
like leaven
is of
a fermenting nature
and which
when burned
gives an ill smell; and no ill
smell was to be in the offering. It was to be
as our text says
“of a sweet
savour unto the Lord”; which it could not have been if the honey had been in
it. Besides
it is of a cloying nature
it causes a loathing when persons eat
too freely of it. Now there
is nothing of this to be found in the antitypical
Meat-offering
our Lord Jesus Christ. No
the true believer that feeds by faith
upon Him
the language of his soul is
“Lord
evermore give us this bread”; let
me always feed upon this provision. Moreover
honey may be considered as an
emblem of sin
and sinful pleasures; which are as a sweet morsel rolled under
the tongue of a wicked man
though it proves the poison of asps within him at
last: and so denotes unto us
that such who would feed by faith on Christ ought
to relinquish sinful lusts and pleasures. As well it may also further denote
that the people of God must not expect their sweets without their bitters. They
that will live godly in Christ Jesus must suffer persecution of one kind or
another. So the passover was to be eaten with bitter herbs as the
representation of the same thing.
III. As to the
composition thereof
and the different manner of dressing this meat-offering. It was to be made of fine flour
made of wheat
beaten out of the husk
and ground; it was to be mingled with
oil
kneaded
baked in an oven
fried in pans; or parched by the fire. Now all
this may be an emblem of the dolorous sorrows and sufferings of our Lord Jesus
Christ. And as it may be applied to the people of God
it may denote not only
their separation from others
but the trials and exercises they meet with
which are sometimes called fiery trials.
IV. The use that
was made of this offering. Part of it was burnt as a memorial unto the Lord
either to put the Lord in mind of His loving-kindness to His people
and of His
covenant with them
and promises unto them
to which the allusion is (Psalms 20:3)
or to put the offerer in
mind of the great sacrifice of Christ
who was to be offered for his sins
and
to be a
meat-offering to him. And the other part of it was to be eaten by the priests
which shows the care taken by the Lord for the maintenance of the priests
and
from whence the apostle argues for the support of the ministers of the gospel (1 Corinthians 9:13-14). And this may
denote that such who are made priests unto God by Christ have a right to feed
upon Christ
the meat-offering by faith; who is the altar and meat-offering
which none but such have a right to eat of.
V. The
acceptableness of it. It is said to be “of a sweet savour unto the Lord
” as
Christ’s sacrifice is said to be (Ephesians 5:2). And so His people also
their persons are an offering of a sweet-smelling savour to God
in Christ;
being accepted in Him the Beloved and as are their sacrifices both of prayer
and praise. (John Gill
D. D.)
The meat-offering
The meat-offering (or rather bread-offering
for the word
“meat” has changed its meaning since our translation was made) was an
accompaniment of the burnt-offering
and therefore must be looked at in its
connection with it. It consisted in the offering of fine flour (Leviticus 2:1)
or bread made of fine
flour (Leviticus 2:4-5; Leviticus 2:7)
with oil and frankincense
(Leviticus 2:1)
and salt (Leviticus 2:13). Its symbolic meaning is
quite obvious. Just as the burnt-offering symbolised the dedication of the man
himself to God
with all his powers and faculties
the bread-offering signified
the dedication to God of the fruit of his labours
the produce of his industry.
In its fullest sense it symbolised the dedication of his life-energy to God in
holy obedience. The close association of bread with
life throughout the
Scriptures is quite familiar to us
and perhaps our Lord had this offering in
mind when He said: “My meat” (bread) “is to do the will of Him that sent Me
and to finish His work” (John 4:34). But while in its fullest
sense the bread-offering may be understood as symbolising the entire new life
which is the result of our dedicating of ourselves to God
its most obvious application
is to the dedication of our substance to Him
to whom we have dedicated
ourselves. The oil to be poured upon the offering has here its invariable
significance of heavenly grace
and the frankincense the devotional spirit in
which the offering should be presented. The salt is spoken of as “the salt of
the covenant of thy God” (Leviticus 2:13); and the caution never to
allow it to be lacking seems to guard against the danger of supposing that our
gifts to the Lord can find acceptance in any other way than through the
provisions of the covenant which He has made with us by sacrifice (Psalms 50:5). The things prohibited are
equally suggestive with the things enjoined. They are leaven and honey: leaven
the symbol of corruption
and honey
of a sweetness which was in the Hebrew
mind especially associated with fermentation. The disposal of the offering was
also significant. Part of it was to be burnt upon the altar “as a memorial” (Leviticus 2:2; Leviticus 2:6): the rest was set apart
for use by the priests (Leviticus 2:3). Inasmuch as the priests
in these transactions represented the people
while the altar represented God
the idea of fellowship or sharing is here conveyed
as if to suggest the
thought that while all our energies and all our substance should be consecrated
to God in the first place
the sum is nevertheless in the issue divided between
the more sacred and the more personal uses. In the matter of property
for
instance
the true idea is not to give a portion to the Lord and to keep the
rest for ourselves
but to give all to God; and then
with His approval
to
expend so much on personal use
and set aside so much for consumption on the
altar. But while The offering is to be thus divided
the frankincense is to be
all burnt upon the altar (Leviticus 2:2). The devotional element is
for God alone. You have heard
perhaps
of the newspaper writer who
referring
to the devotional part of the service in one of the churches in Boston
spoke
of his having had the privilege of listening to “the most eloquent prayer that
was ever addressed to a Boston audience.” We are too apt to forget that our
prayers are not for Boston audiences or London audiences
but for the audience
of Heaven
for the ear of God. The frankincense was all to be burnt upon
the altar. (J. M. Gibson
D. D.)
The meat-offering
First
the meat-offering was one of the offerings commanded by the
law of God; it consisted of fine flour
oil
and frankincense. A handful of
this flour
with the oil and all the frankincense
was to be burnt by the
priest on the altar as an offering to God
the remainder of the flour and oil
was to belong to the priest. Afterwards we read of three kinds of
meat-offerings
of which the first was baked in an oven
the second in a pan
the third in a frying-pan
which is thought by some expositors not to mean what
we call a frying-pan
but a coarse earthen pot in which the poorer sort in the
East cook their food. These three kinds of meat-offerings were all of the same
materials
but probably different in quantity from one another
as well as in
mode of preparation. The meat-offering in the oven was intended as the offering
of the rich; that in the pan for the middling class; that in the frying-pan for
the poorest sort. God requires an offering from all
both rich and poor
and
will accept the offering of the poorest as well as that of the richest. The meat-offering
seems to mean the entire giving up of a man
his body and soul
and all he has
to God
which follows his believing acceptance of Christ’s work and sacrifice.
The man looks with faith to Christ’s sacrifice (this is the burnt-offering)
this sight of Christ crucified fills all his heart with love and gratitude to
his kind and loving Saviour
this causes him to give himself and all that he
has to God and His service (this is the meat-offering). The fine flour
probably meant the man’s self
his property and services. It was not only
flour
but fine flour
the best part of the flour
the flour cleansed from
bran
dirt
&c. When the believer offers himself to God
he offers that new
man which is created in him by the Holy Spirit
and which is most pleasing and
precious in God’s sight through Christ. The remains of sin in the believer are
like the bran
dirt
&c.
in the flour; these are cleansed out of and
destroyed in the believer by the Spirit
and are not offered to God. The oil in
the meat-offering probably denoted the Holy Spirit. He was poured without
measure on Christ the Head of the Church
and flows down to the skirts of His
clothing
so that the meanest believer shares in this Divine oil which adorns
and beautifies the soul. Frankincense was also a part of the meat-offering.
Now
frankincense was a type of the prayers of Christ and His intercession
by
which the sacrifices and services of believers are offered to
and accepted by
the Father. Just as man is delighted with the sweet smell of frankincense
so
the Father is most delighted with Christ
and His prayers for believers
which
are always sweet smelling and fragrant to Him. The man was to offer the whole
quantity of the meat-offering
but the priest was only to take a handful of it
for the Lord. The part that God took was to be offered up as a memorial
to
teach a man that all he had belonged to God
and that He had a right to take
the whole
or any part of it He pleased. All the frankincense was to be taken
since the prayers of Christ are all so precious to the Father that not one of
them can be left out by Him from His own peculiar offering. All the remainder
that was not offered on the altar became most holy. This teaches us that when
once we have offered ourselves to the Lord
everything of ours becomes
separated from the world and sin
and set apart to God’s service
and though He
returns it to us
yet we must remember that it is most holy
and though it may
be used by us
yet it must be used as a most holy thing
and not for ungodly or
sinful uses. Secondly
let us consider the two things that were forbidden to be
used in meat-offerings
and in most sacrifices. They were
Leaven is a striking figure of decay and corruption. It is often
used in Scripture as a figure of sin
which is the corruption and decay of the
soul from the original state of righteousness and holiness in which man was
created to a state of ungodliness and wickedness. Any sin
then
wilfully
indulged and allowed is the leaven which is positively forbidden to be offered
in any of our spiritual sacrifices to God. The second thing forbidden to be
offered in the meat-offering was honey. And by honey being forbidden in the
sacrifices
we are taught that in all our spiritual sacrifices of praise and
prayer and good works and all others
we should carefully avoid set
king the
pleasure or gratification of the natural heart
instead of or in addition to
God’s glory and approval. Thirdly
let us observe what was to be put not only
in the meat-offering
but in every Jewish sacrifice--that was salt. Whatever
else was wanting
the salt was never to be wanting from any sacrifice made to
God. By salt is meant grace in Scripture
and that work of the Spirit in the
heart which is a fruit and effect of the grace or undeserved love of the Godhead.
Just as salt preserves from natural corruption
so the Holy Spirit and His
grace preserves from spiritual corruption--that is
the departure of the heart
from the love and fear of God. It was not only salt that was to be in the
meat-offering and other sacrifices
but the salt of the covenant of thy God.
The salt in believers must be the salt of the covenant--the Holy Spirit--not
mere human principles of endurance
temperance
philosophy
and virtue. This
covenant is the covenant of grace made between the Father and the Son
its
object is to give eternal life and blessings to those who are in it
who are
all true believers on account of and in consideration of the work of Christ in
His life and death. God gives believers the Spirit as the certain mark and sign
of the covenant of grace into which He has admitted them through Christ.
Lastly
consider the application of this to ourselves. Take heed that there is
no leaven
no tolerated
or indulged
or ruling sin in your heart or conduct
or God will abhor and curse your offerings and sacrifices
for the “sacrifice
of the wicked is abomination to the Lord” (Proverbs 15:8). Weakness and sins of
infirmity there will always be in all your offerings to God; but the blood of
Christ will wash out all these if you go to that fountain. But no sin must be
wilfully indulged
or suffered to rule in your heart or life; no sin must be
inwardly loved and cherished by you. Take heed also that there is nothing of
what the law of
God condemns as honey in your offerings to God. Many only seek to please
themselves
or to get the praise of men in their service or worship of God; but
this is the honey God forbids in the sacrifices. Above all
take heed that you
have the Holy Spirit. (C. S. Taylor
M. A.)
The meat-offering
I. In its contrast
to the other offerings. Five points here at once present themselves
which
bring out what is distinctive in this offering. The apprehension of these will
enable us to see the particular relation which Jesus filled for man as
Meat-offering.
1. The first point is that the meat-offering was “a sweet savour.” In
this particular it stands in contrast to the sin-offering
but in exact
accordance with the burnt-offering.
2. The second point in which the meat-offering differed from the
others is seen in the materials of which it was composed. These were “flour
oil
and frankincense”; there is no giving up of life here. It is in this
particular
especially
that the meat-offering differs from the burnt-offering.
Life is that which from the beginning God claimed as His part in creation: as
an emblem
therefore
it represents what the creature owes to God. Corn
the
fruit of the earth
on the other hand
is man’s part in creation; as such
it stands the emblem of
man’s claim
or of what we owe to man. What we owe to God or to man is
respectively our duty to either. Thus in the burnt-offering the surrender of life to
God represents the fulfilment of man’s duty to God; man yielding to God His
portion to satisfy all His claim. In the meat-offering the gift of corn and oil
represents the fulfilment of man’s duty to his neighbour: man in his offering
surrendering himself to God
but doing so that he may give to man his portion.
Thus the burnt-offering is the perfect fulfilment of the laws of the first
table; the meat-offering the perfect fulfilment of the second. Of course
in
both cases the offering is but one--that offering is “the body” of Jesus; but
that body is seen offered in different aspects: here in the meat-offering as
fulfilling man’s duty to man. The one case is man satisfying God
giving Him
His portion
and receiving testimony that it is acceptable. The other is man
satisfying his neighbour
giving man his portion as an offering to the Lord.
3. The meat-offering was “not wholly burnt.” In this it differed from
the burnt-offering. Christ as performing
man’s duty to God--that is
the burnt-offering--was wholly the food of God
wholly put upon His altar
wholly consumed by Him. But Christ as performing His duty to
man--that is
the meat-offering--is also man’s meat
the food of the priests:
“The remnant of the meat-offering shall be Aaron’s and h s sons’; it is a thing
most holy of the offerings of the Lord made by fire.” Yet even here He
satisfies God. “A handful
the memorial of the offering
” is put upon the altar
to teach us
that even in fulfilling man’s duty to his neighbour
Christ
fulfilled it as “an offering unto the Lord.” But though God had thus a portion
in the meat-offering
it is nevertheless specially the food of man; primarily
to be viewed as offered for us to God
but also as given to us
as priests
to
feed on. For us
as meat-offering
Jesus fulfilled what was due to man. He did
this as our representative
as the substitute of those who trust Him--in this
aspect of the offering our souls find peace; here is our acceptance--but this
though securing peace
is but a part of our blessed portion. If Jesus did all
this for us
will He not do it to us? As righteous in Him
we still have wants
we need daily food and anointing; and for these as much as for righteousness
we are debtors to His abounding grace. The law is that the priests should be
fed at the altar; they may not work for their bread as others. The faithful
Israelite is the appointed channel of their subsistence; on his faithfulness
under God
do they depend for their food. Jesus
as the faithful Israelite
will not fail the priests who wait at the altar. Let His priests (“ye are a
royal priesthood”) be but found where they should be
and His offering will be
there to feed them. “He will abundantly bless the provision
He will satisfy
His poor with bread.”
4. The fourth point I notice in the meat-offering is
that
though
intended for
and for the most part consumed by
man
it was
nevertheless
“offered unto the Lord.” In the meat-offering the offerer gives himself as
man’s meat; yet this
is yielded as “an offering unto Jehovah.” The offering indeed fed the priests;
but it was offered
not to them
but to the Lord. The first Adam took for man
not only what was given him
but what God had reserved for Himself. The second
Adam gave to God not only God’s portion
but even of man’s part God had the
first memorial. Jesus
as man
in satisfying man’s claim on Him
did it as “an
offering unto the Lord.” With us how much even of our graces is offered to man
rather than to God. Even in our most devoted service
what a seeking there is
perhaps unconsciously
to be something in the estimation of others: some secret
desire
some undetected wish
even by our very service to be greater here. The
very gifts of God and the power of His Spirit are sought the better to give us
a place in this world. Surely this is one of the reasons why God can trust us with so little
for
with His gifts we build up our own name
instead of His name. But how unlike
all this to our Master.
5. In the last place
the contrast between the meat-offering and “the
offering of firstfruits at Pentecost.” The distinction is stated in the twelfth
verse--“As for the oblation of the firstfruits
ye shall offer them unto the
Lord
but they shall not be burnt on the altar for a sweet savour.” The
contrast is this--the meat-offering was a sweet savour: the oblation of
firstfruits
though very like the meat-offering
was not so. For the key to
this we must turn to chap. 23.
where the law respecting “the oblation of
firstfruits” is given to us. In that chapter we have a list of the feasts.
First in order comes the Passover
on the fourteenth day at even; then the
wave-sheaf of firstfruits
on the morrow after the Sabbath; and then
fifty
days after
the oblation of the firstfruits on the day of Pentecost. The “sheaf
of firstfruits
” on the morrow after the Sabbath
might be burnt to the Lord as
a sweet savour; but “the oblation of the firstfruits” at Pent cost might not be
burnt on the altar. The reason for this distinction is found in the fact that
“the sheaf of firstfruits” was unleavened
while “the oblation of firstfruits”
at Pentecost was mixed and made with leaven. The typical application of all
this is too obvious to need any comment. Christ
our Passover
was sacrificed
for us
and sacrificed on the predetermined day. Then “on the morrow after the
Sabbath
” the next ensuing Sabbath
that is
on the appointed “first day of the
week
” Christ “rose from the dead
and became the firstfruits of them that
slept.” In Him there was no sin
no leaven; He was in Himself a sweet savour to
Jehovah. With this offering
therefore
no sin-offering was coupled; it was
offered only with a burnt-offering and meat-offering. But fifty days after
this
“when the day of Pentecost was fully come
” the Church
typified by the
leavened oblation of firstfruits
is offered unto the Lord: for we
as well as
Jesus
are firstfruits; “we are
” says James
“a kind of firstfruits of His
creatures.” But this offering
having sin in it
being “mixed with leaven
”
could neither stand the test of the fire of the altar
nor be an offering made
by fire of a sweet savour unto the Lord. Yet it was to be both offered and
accepted--“Ye shall offer it
but it shall not be burnt.” And why
and how
was
this leavened cake accepted? Something was offered “with it
” for the sake of
which the leavened firstfruits were accepted. They offered with the leavened
bread a burnt-offering
a meat-offering
a peace-offering
and a sin-offering;
for leaven being found in the oblation of firstfruits
a sin-offering was needed with it. And
the priest waved all together: “the priest shall wave them with the bread of
the firstfruits for a wave-offering before tile Lord.” The Church comes with
Christ before God; it is offered with all the value of His work attached to it.
II. In its
different grades or varieties. These are three in number
and represent the
different measures of apprehension with which a saint may see Jesus in any of
His relations.
1. The first contrast is
that while in the first grade each article
of the materials is enumerated
the second describes the offering more
generally as “unleavened wafers anointed.” The import of this distinction is at
once and easily discoverable. How many saints are there
who
in thinking or
speaking about Jesus
can fully assert that He is “unleavened
” who know anti
believe He is sinless
while yet they cannot see all His perfectness. But
absence of evil
the being without leaven
is a lower thought than the
possession of perfect goodness. We can say
“He did no sin
neither was guile
found in His mouth
” long before we can tell what was in Him
and the way in
which He spent it all for others.
2. A second point of contrast between the different grades of the
meat-offering is too remarkable to be omitted. In the first class it is
observed that the offerer himself takes the memorial for God out of the
offering; in the second
the priest is said to take it; while in the last
class--“in the dried ears”--no mention is made who takes it. The difference is
obvious and instructive. The one view shows Christ in His person as offerer
the other in His appointed office as the priest. The first
Christ as offerer
personally giving to God
is a higher view than Christ offering as priest
officially. The latter view loses
at least
one precious object in the
precious offering of Jesus; the office is indeed seen
but the person of the
Lord quite lost sight of.
3. But there is a third contrast
and one which may be more generally
apprehended
between the first class of the meat-offering and tile others. In
the first class Christ’s offering is seen as flour: He is “the fine flour”
bruised. In the other classes this particular is almost merged: He is rather
bread
either “loaves” or “wafers.” The distinction here is very manifest. We
may see Jesus as our “bread
” or even as God’s bread
without entering into the
thoughts which are suggested by the emblems of “fine flour” and “frankincense.”
The perfect absence of all unevenness
and the deep bruisings which He endured
that He might satisfy us; the precious savour also of the offering
only more
fragrant when tried by fire; these are not our first views of Jesus; for as
they are the most perfect apprehensions
so are they generally the last.
4. The difference between the first class of the meat-offering and
the third is even more striking and manifest; this latter offering giving us a
thought of Christ as “firstfruits
” the first sheaf of the ripening harvest
rather than the bread already prepared for food
or the fine flour as seen in
the first grade. (A. Jukes.)
The meat-offering
The meat-offering (so called by our translators because the
greater part of it was used for food) represents the offerer’s person and
property
his body and his possessions. The mercies of God constrain him to
give up all he has to the Lord. The meat-offering was generally
or rather
always
presented along with some animal sacrifice
in order to show the
connection between pardon of sin and devotion to the Lord. The moment we are
pardoned
all we are
and all we have
becomes the property of Christ. A type
that was to represent this dedication of body and property was one that behoved
to have no blood therein; for blood is the life or soul which has been already
offered. This distinction may have existed as early as the days of Adam. When
God instituted animal sacrifice to represent the atonement by death He probably
also instituted this other sort; the fact of this latter existing
and its
meaning and use being definitely understood
would tend to confirm the
exclusive use of animal sacrifice when atonement was to be shown forth. Cain’s
offering of firstfruits might have been acceptable as a meat-offering
if it
had been founded upon the slain lamb
and had followed as a consequence from
that sacrifice. This meat-offering was presented daily
along with the morning
and evening sacrifice
teaching us to give all we have to the Lord’s use
not
by irregular impulse on particular exigencies
but daily. But we have still to
call attention to the chief application of this type. It shows forth Christ
Himself. And indeed this should have been noticed first of all
had it not been
for the sake of first establishing the precise point of view in which this type
sets forth its object. We are to consider it as representing Christ Himself in
all His work of obedience
soul and body. And if it represent Christ
it
includes His Church. Christ and His body
the Church
are presented to the
Father
and accepted. Christ
and all His possessions in heaven and earth
whether possessions of dominion or possessions in the souls of men and angels
were all presented to
and accepted by the Father. Let us now examine the
chapter in detail. The meat-offering must be of fine flour--the fine wheat of
Palestine
not the coarser “meal
” but the fine
boiled and sifted well. It
must in all cases be not less than the tenth of an ephah (Leviticus 5:11); in most cases far more
(see Numbers 7:13). It was taken from the best
of their fields
and cleansed from the bran by passing through the sieve. The
rich seem to have offered it in the shape of pure fine flour
white as snow
heaping it up probably
as in Numbers 7:13
on a silver charger
or in
a silver bowl
in princely manner. It thus formed a type
beautiful and
pleasant to the eye
of the man’s self and substance dedicated to God
when now
made pure by the blood of sacrifice that had removed his sin. For if forgiven
then a blessing rested upon his basket and his store
on the fruit of his body
and the fruit of his ground
the fruit of his cattle
and the increase of his
kine (see Deuteronomy 28:3-6). Even as Jesus
when
raised from the tomb
was henceforth no more under the curse of sin; but was
blessed in body
for His body was no longer weary or feeble; and blessed in
company
for no longer was He numbered among transgressors; and blessed in all
His inheritance
for “all power was given Him in heaven and in earth.” The oil
poured on the fine flour denoted setting apart. It was oil that was used by
Jacob at Bethel in setting apart his stone pillow to commemorate his vision;
and every priest and king was thus set apart for his office. Oil
used on these
occasions
is elsewhere appropriated to mean the Spirit’s operation--the Spirit
setting apart whom He pleases for any office. The frankincense
fragrant in its
smell
denoted the acceptableness of the offering. As a flower or plant--the
rose of Sharon or the balm of Gilead--would induce any passing traveller to
stoop down over them
and regale himself with their fragrance
so the testimony
borne by Christ’s work to the character of Godhead brings the Father to bend
over any to whom it is imparted
and to rest over him in His love. The Lord
Jesus says to His Church
in Song of Solomon 4:6
“Until the day
break
and the shadows flee away
I will get me to the mountain of myrrh
and
the hill of frankincense.” This spot must be the Father’s right hand. In like
manner
then
it ought to be the holy purpose of believing souls who are
looking for Christ
to dwell so entirely amid the Redeemer’s merits
that
like
the maidens of King Ahasuerus (Esther 2:12)
they shall be fragrant with
the sweet odours
and with these alone
when the bridegroom comes. When Christ
presented His human person and all He had
He was
indeed
fragrant to the
Father
and the oil of the Spirit was on Him above His fellows (see Isaiah 61:1; Psalms 45:7; Hebrews 9:14). And equally complete in
Him is every believer also. Like Jesus
each believer is God’s wheat--His fine
flour. (A. A. Bonar.)
Christ the true Meat-offering
That Christ is the true Meat-offering is manifest from its
materials. These clearly represent features of character found nowhere else but
in Him. In the bruising of the corn necessary to the formation of the
flour--the baking of the cakes or wafers in the second division of the
offering--the scorching of the green ears of corn in the oblation of the
firstfruits--in each of these particulars we have a type of His sufferings
who
was “bruised for our iniquities
” and by whose stripes we are healed. For
while the meat-offering chiefly directs our attention to Christ in life
exhibiting a faultlessness of character to be seen in none else
it does not
step short of the Cross. True
no life was taken
it was a bloodless sacrifice.
It was
however
burned upon the altar (not the altar of incense
but of
burnt-offering)
and was usually
and I am inclined to think
always--accompanied by an animal sacrifice. Does not this prove how closely in
its typical application this offering is connected with those which more
especially set forth Christ as making atonement in death? It is
in fact
but
another aspect of the great sacrificial work of Christ--a work
to the
accomplishment of which the unblemished life of the Saviour was as needful as
His death. “Full of grace and truth”; the unction of the Holy Ghost
the oil
was ever
and without measure
upon Him. Every incident in His precious
life was redolent with the fragrant frankincense; whilst the healthful savour
of the salt impregnated everything He did and said. No corrupting leaven!
no mere superficial honey-like sweetness (which in us is often called
or
mis-called
“our good nature”) characterised the conduct and conversation of
the “Anointed Man.” View Him under what circumstances you will
whether in the
society of those by whom He was loved
or surrounded with men who went about to
kill Him
He is ever the pure
perpetual Meat-offering. True
while we are in
the flesh
neither our conduct nor our gifts can fully answer to the pure
unleavened Meat-offering. God has
however
provided a perfect offering in
Jesus to supply our lack
to ascend as a sweet-smelling savour for us. Yet
as
we are exhorted to be like Jesus in being “whole burnt-offerings
” presenting
“our bodies living sacrifices
holy and acceptable unto God
” so must we seek
to imitate Him in the purity and perfectness of His walk as our Meat-offering.
(F. H. White.)
The meat-offering
1. Its main material is flour. Earth yields the grain; repeated blows
thresh it from the husks; the grinding mill reduces it to powder. This thought
glides easily to Christ. He stoops to be poor offspring of poor earth. And then
what batterings assail Him!
2. The quality of the flour is distinctly marked. It must be fine.
All coarseness must be sifted out. No impure speck may stain it. See the lovely
beauties of the Lord. His charms bring comfort to the anxious soul.
3. Oil is added (Leviticus 2:3). Emblem of the Spirit’s
grace.
4. Frankincense is sprinkled on the mass. And is not Christ the
incense of delight
in heaven
in earth? The precious merits of His work regal
each attribute of God. He brings full honour to their every claim. He
too
is
perfume to His people’s hearts. Say
ye who know Christ Jesus
is not His name
“as ointment poured forth”?
5. No leaven and no honey may be brought. The first is quick to
change and taint the meal. It rapidly pervades. It casts a savour into every
part. Hence it is evil’s emblem. For sin admitted will run wildly through the heart.
Its course pollutes. The latter is must luscious to the palate. But is it
harmless? Nay
it soon proves a sickening and fermenting pest. Its sweetness
tempts. But bitterness ensues. Here is a symbol of sin’s flattering bait.
6. But salt must be infused. Its properties repel corruption and defy
decay. Where it is sprinkled freshness lives. At its approach time drops its
spoiling hand. Again behold the Lord. His essence and His work are purity’s
bright blaze.
7. The use of the meat-offering. A part is cast upon the altar’s
hearth. The fire enwraps it in devouring folds. It is the prey of the consuming
blaze. The burning meal exhibits Jesus in the furnace of keen anguish. What
awe
what peace live in this wondrous sight! The meat-offering had further use.
The remnant “shall be Aaron’s and his sons’: it is a thing most holy of the
offerings of the Lord made by fire.” Here is another view of Christ. It shows
most tender and providing love. The gospel truth is bread of life to hungry
souls. They
who serve Christ
sit down at a rich board. A feast is spread to
nourish and regale. Christ gives Himself--heaven’s richest produce--as
substantial food. (Dean Law.)
The meal offering
Israel’s bodily calling was the cultivation of the ground in the
land given him by Jehovah. The fruit of his calling
under the Divine blessing
was corn and wine
his bodily food
which nourished and sustained his bodily
life. Israel’s spiritual calling was to work in the field of the kingdom of
God
in the vineyard of his Lord; this work was Israel’s covenant obligation.
Of this
the fruit was the spiritual bread
the spiritual nourishment
which
should sustain and develop his spiritual life. (J. H. Kurtz
D. D.)
The offering of consecrated labour
In the meal-offering we are reminded that the fruit of all our
spiritual labours is to be offered to the Lord. This reminder might seem
unneedful
as indeed it ought to be; but it is not. For it is sadly possible to
call Christ “Lord
” and
labouring in His field
do in His name many wonderful
works
yet not really unto Him. A minister of the Word may with steady labour
drive the ploughshare of the law
and sow continually the undoubted seed of the
Word in the Master’s field; and the apparent result of his work may be large
and even real
in the conversion of men to God
and a great increase of
Christian zeal and activity. And yet it is quite possible that a man do this
and still do it for himself
and not for the Lord; and when success comes
begin to rejoice in his evident skill as a spiritual husbandman
and in the
praise of man which this brings him; and so
while thus rejoicing in the fruit
of his labours
neglect to bring of this good corn and wine which he has raised
for a daily meal-offering in consecration to the Lord. And so
indeed
it may
be in every department of religious activity. But the teaching of the
meal-offering reaches further than to what we call religious labours. For in
that it was appointed that the offering should consist of man’s daily food
Israel was reminded that God’s claim for full consecration of all our
activities covers everything
even to the very food we eat. The New Testament
has the same thought (1 Corinthians 10:31). And the
offering was not to consist of any food which one might choose to bring
but of
corn and oil
variously prepared. That was chosen for the offering which all
the richest and the poorest alike
would be sure to have; with the evident
intent that no one might be able to plead poverty as an excuse for bringing no
meal-offering to the Lord. From the statesman who administers the affairs of an
empire to the day-labourer in the shop
or mill
or field
all alike are hereby
reminded that the Lord requires that the work of every one shall be brought and
offered to Him in holy consecration. And there was a further prescription
although not mentioned here in so many words. In some offerings barley-meal was
ordered
but for this offering the grain presented
whether parched
in the
ear
or ground into meal
must be only wheat. The reason for this
and the
lesson it teaches
are plain. For wheat in Israel
as still in most lands
was
the best and most valued of the grains. Israel must not only offer unto God of
the fruit of their labour
but the best result of their laborers. Not only so
but when the offering was in the form of meal
cooked or uncooked
the best and
finest must be presented. That
in other words
must be offered which
represented the most of care and labour in its preparation
or the equivalent
of this in purchase price But
in the selection of the materials
we are
pointed toward a deeper symbolism
by the injunction that
in certain cases at
least
frankincense should be added to the offering. But this was not of man’s
food
neither was it
like the meal and cakes and oil
a product of man’s
labour. Its effect
naturally
was to give a grateful perfume to the sacrifice
that it might be
even in a
physical sense
“an odour of a sweet smell” The symbolical meaning of incense
in which the frankincense was a chief ingredient
is very clearly intimated in
Scripture (see Psalms 141:2; Luke 1:10; Revelation 5:8). The frankincense
signified that this offering of the fruit of our labours to the Lord must ever
be accompanied by prayer; and further
that our prayers
thus offered in this
daily consecration
are most pleasing to the Lord
even as the fragrance of
sweet incense unto man. But if the frankincense
in itself
had thus a
symbolical meaning
it is not unnatural to infer the same also with regard to
other elements of the sacrifice. Nor is it
in view of the nature of the
symbols
hard to discover what that should be. For inasmuch as that product of
labour is selected for the offering
which is the food by which men live
we
are reminded that this is to be the final aspect under which all the fruit of
our labours is to be regarded; namely
as furnishing and supplying for the need
of the many that which shall be bread to the soul. In the highest sense
indeed
this can only be said of Him who by His work became the Bread of Life
for the world
who was at once “the Sower” and “the Corn of Wheat” cast into
the ground; and yet
in a lower sense
it is true that the work of feeding the
multitudes with the bread of life is the work for us all; and that in all our labours
and engagements we are to keep this in mind as our supreme earthly object. And
the oil
too
which entered into every form of the meal-offering
has in
Scripture a constant and invariable symbolical meaning. It is the uniform
symbol of the Holy Spirit of God. Hence
the injunction that the meal of the
offering be kneaded with oil
and that
of whatever form the offering be
oil
should be poured upon it
is intended to teach us that in all work which shall
be offered so as to be acceptable to God
must enter
as an inworking and abiding agent
the
life-giving Spirit of God. It is another direction
that into these offerings
should never enter leaven. In this prohibition is brought before us the lesson
that we take heed to keep out of those works which we present to God for
consumption on His altar the leaven of wickedness in every form. In Leviticus 2:13 we have a last requisition
as to the material of the meal-offering: “season with salt.” As leaven is a
principle of impermanence and decay
so salt
on the contrary
has the power of
conservation from corruption. Accordingly
to this day
among the most diverse
peoples
salt is the recognised symbol of incorruption and unchanging perpetuity.
Among the Arabs
when a compact or covenant is made between different parties
it is the custom that each eat of salt
which is passed around on the blade of
a sword; by which act they regard themselves as bound to be true
each to the other
even at
the peril of life. In like manner
in India and other Eastern countries
the
usual word for perfidy and breach of faith is
literally
“unfaithfulness to
the salt”; and a man will say
“Can you distrust me? Have I not eaten of your
salt?” Herein we are taught
then
that by the consecration of our labours to
God we recognise the relation between the believer and his Lord
as not
occasional and temporary
but eternal and incorruptible. In all our
consecration of our works to God
we are to keep this thought in mind: “I am a
man with whom God has entered into an everlasting covenant
‘a covenant of
salt’” (S. H. Kellogg
D. D.)
The burnt-offering and the meat-offering contrasted
In Leviticus 2:3 we find one of the points
of contrast between the burnt-offering and the meat-offering. No part of the
burnt-offering was to be eaten. It was called the Holah (ascending offering)
because it was all made to ascend upon the altar
whereas in the meat-offering
all that remained after the burning of that which the priest’s hand had
grasped
was allowed to be
eaten by the priests. The great thoughts connected with these offerings
are--first
the satisfaction of the claim of God’s holiness by expiatory death;
secondly
the presentation of that which by its perfectness satisfies the claim
of God’s altar
as it seeks for an offering of sweet savour; thirdly
the
provision of something to comfort
feed
and strengthen us. In the two first
eases the thought is directed from the altar towards God; in the latter case we
are taught to consider that which God from His altar ministers to us. In the
burnt-offering the two first of these
viz.
expiation and acceptableness
are
made the prominent thoughts; but in the meat-offering the second and third
viz.
acceptableness and provision of food for us predominate. (B. W.
Newton.)
The meat-offering
As the burnt-offering typifies Christ in death
the meat-offering
typifies Him in life. In neither the one nor the other is there a question of
sin-bearing. In the burnt-offering we see atonement but no sin-bearing--no
imputation of sin--no outpoured wrath on account of sin. How can we know this?
Because it was all consumed on the altar. Had there been aught of sin-bearing
it would have been consumed outside the camp. But in the meat-offering there
was not even a question of bloodshedding. We simply find in it a beauteous type
of Christ as He lived and walked and served
down here
on this earth. There
are few things in which we exhibit more failure than in maintaining vigorous
communion with the perfect manhood of the Lord Jesus Christ. Hence it is that
we suffer so much from vacancy
barrenness
restlessness
and wandering. In the
examination of the meat-offering it will give clearness and simplicity to our
thoughts to consider
first
the materials of which it was composed; secondly
the various forms in which it was presented; and thirdly
the persons who
partook of it.
I. As to the
materials
the “fine flour” may be regarded as the basis of the offering; and
in it we have a type of Christ’s humanity
wherein every perfection met. Every
virtue was there
and ready for effectual action
in due season. The “oil
” in
the meat-offering
is a type of the Holy Ghost. But inasmuch as the oil is
applied in a twofold way
so we have the Holy Ghost presented in a double
aspect
in connection with the incarnation of the Son. The fine flour was
“mingled” with off; and there was oil “poured” upon it. Such was the type; and
in the Antitype we see the blessed Lord Jesus Christ
first
“conceived
” and
then “anointed
” by the Holy Ghost. When we contemplate the Person and ministry
of the Lord Jesus
we see how that
in every scene and circumstance
He acted
by the direct power of the Holy Ghost. Having taken His place as man
down
here
He showed that man should not only live by the Word
but act by the
Spirit of God. The next ingredient in the meat-offering demanding our
consideration
is “the frankincense.” As has been remarked
the “fine flour”
was the basis of the offering. The “oil” and “frankincense” were the two
leading adjuncts; and
truly
the connection between these two latter is most
instructive. The “oil” typifies the power of Christ’s ministry; “the
frankincense” typifies the object thereof. The former teaches us that He did
everything by the Spirit of God
the latter that He did everything to the glory
of God. It now only remains for us to consider an ingredient
which was an inseparable adjunct of the meat-offering
namely
“salt.” The
expression
“salt of the covenant
” sets forth the enduring character of that
covenant. God Himself has so ordained it in all things that nought can ever
alter it--no influence can ever corrupt it. In a spiritual and practical point
of view
it is impossible to overestimate the value of such an ingredient.
Christ’s words were not merely words of grace
but words of pungent
power--words Divinely adapted to preserve from all taint and corrupting
influence. Having thus considered the ingredients which composed the
meat-offering
we shall now refer to those which were excluded from it. The
first of these was “leaven.” “No meat-offering which ye shall bring unto the
Lord
shad be made with leaven.” No exercise can be more truly edifying and
refreshing for the renewed mind than to dwell upon the unleavened perfectness
of Christ’s humanity--to contemplate the life and ministry of One who was
absolutely and essentially
unleavened. But there was another ingredient
as
positively excluded from the meat-offering as “leaven
” and that was “honey.”
The blessed Lord Jesus knew how to give nature and its relationships their
proper place. He knew how much “honey” was “convenient.” He could say to His
mother
“Wist ye not that I must be about My Father’s business?” And yet He
could say
again
to the beloved disciple
“Behold thy mother.” In other words
nature’s claims were never allowed to interfere with the presentation to
God of all the energies of Christ’s perfect manhood.
II. The second
point in our theme is the mode in which the meat-offering was prepared. This
was
as we read
by the action of fire. It was “baken in an oven”--“baken in a
pan”--or “baken in a frying-pan.” The process of baking suggests the idea of
saffering. But inasmuch as the meat-offering is called “a sweet savour”--a term
which is never applied to the sin-offering or trespass-offering--it is evident
that there is no thought of suffering for sin--no thought of suffering the
wrath of God
on account of sin--no thought of suffering at the hand of
infinite Justice
as the sinner’s substitute. The plain fact is this
there was
nothing either in Christ’s humanity or in the nature of His associations which
could possibly connect Him with sin or wrath or death. He was “made sin” on the
Cross; and there He endured the wrath of God
and there He gave up His life as
an all-sufficient atonement for sin; but nothing of this finds a place in the
meat-offering. The meat-offering was not a sin-offering
but “a sweet savour”
offering. Thus its import is definitely fixed; and
moreover
the intelligent
interpretation of it must ever guard
with holy jealousy
the precious truth of
Christ’s heavenly humanity
and the true nature of His associations. As the
righteous Servant of God He suffered in the midst of a scene in which all was
contrary to Him; but this was the very opposite of suffering for sin. Again
the Lord Jesus suffered by the power of sympathy; and this character of
suffering unfolds to us the deep secrets of His tender heart. Human sorrow and
human misery ever touched a chord in that bosom of love. Finally
we have to
consider Christ’s sufferings by anticipation.
III. The persons who
partook of the meat-offering. As in the burnt-offering
we observed the sons of
Aaron introduced as types of all true believers
not as convicted sinners but
as worshipping priests; so
in the meat-offering
we find them feeding upon the
remnant of that which has been laid
as it were
on the table of the God of
Israel. This was a high and holy privilege. None but priests could enjoy it.
Here
then
we are furnished with a beauteous figure of the Church
feeding
“in the Holy Place
” in the power of practical holiness
upon the perfections
of “the Man Christ Jesus.” This is our portion
through the grace of God; but
we must remember
it is
to be eaten “with unleavened bread.” We cannot feed upon Christ if we are
indulging in anything evil. (C. H. Mackintosh.)
Self-consecration
Consecration is not wrapping one’s self in a holy web in the
sanctuary
and then coming forth after prayer and twilight meditation
and
saying
“There
I am consecrated.” Consecration is going out into the world
where God Almighty is
and using every power for His glory. It is taking all
advantages as trust funds--as confidential debts owed to God. It is simply
dedicating one’s life
in its whole flow
to God’s service. (H. W. Beecher.)
We should offer to God what we like best ourselves
A reporter thus mentions his visit to a Chinese “Joss-house” in
San Francisco. The place where they held their religious services was a chamber
in one of their best houses. An intelligent Chinese man
who could speak a
little English
was in charge of this room. I asked him why they put tea-cups
of wine and tea and rice before their god; did they believe that the god would
eat and drink? “Oh
no
” he said. “That’s not what for. What you like self
you
give God. He see
He like see.” Too many Christians
instead of giving to God
“what they like themselves
” offer Him only what they would as lief spare as
not.
Labour consecrated to God
T. A. Ragland
an eminent mathematician and a devoted Christian
gained the silver cup at Corpus Christi College
Cambridge
four years in
succession. One of these was dedicated to God for the communion service of a
small native Church
mainly gathered by him
in Southern India
and all were
set apart for the same purpose in connection with his itinerating missionary
service. (J. Tinling.)
Offering the best to God
An aged minister advised the people of a neighbourhood in Wales
where he laboured for the Master
to hold “cottage prayer-meetings
” taking the
houses in regular order up the mountain-side. One day a poor woman went to a
store and asked for two penny candles. The storekeeper said to her
“Why
Nancy
what do you want with penny candles? Is not the rushlight good enough
for you?” Her answer was
“Oh yes
rushlight is good enough for me
but the
prayer-meeting will soon be coming to my house
and I want to give the Lord
Jesus Christ a good welcome.” Is there not a lesson here for each Christian?
Are we always ready to “give the Lord Jesus a good welcome”? Or do we keep the
candles for self
and give the rushlight to Him?
Offering God the true end of man
As we see birds make their nests and breed up their young
beasts
make a scuffle for their fodder and pasture
fishes float up and down rivers
trees bear fruit
flowers send forth their sweet odours
herbs their secret
virtues
fire with all its might ascending upward
earth not resting till it
come into its proper centre
waters floating and posting with their waves upon
the neck of one another
till they meet in the bosom of the ocean
and air
pushing into every vacuity under heaven. Shall we then think
or can we
possibly imagine
that God
the great Creator of heaven and earth
having assigned
to everything in the world some particular end
and
as it were
impressed in
their nature an appetite end desire to that end continually
as to the very
point and scope of their being; that man (the most noble creature) for whom all
things were made
should be made in vain
as not having His peculiar end
proportionably appointed to the nobleness of His quality? Yes
doubtless
that
God that can never err
nor oversee in His works
hath allotted unto man the
worship and service of Himself as the main object and aiming point whereto he
ought to lead and refer himself all the days of his life. (J. Spencer.)
Oil as a symbol: service permeated by the Holy Spirit
Two women used to come to my meetings
and I could tell from the
expression of their faces that when I began to preach they were praying for me.
At the close of the meetings they would say to me
“We have been praying for
you. You need the power.” I thought I had power. There were some conversions at
the time
and I was in a sense satisfied. I asked them to come and talk with
me
and we got down on our knees. They poured out their hearts that I might
receive an anointing from the Holy Ghost
and there came a great hunger into my
soul. I did not know what it was. The hunger increased. I was crying all the
time that God would fill me with His Spirit. Well
one day
I cannot describe
it
it is almost too sacred an experience to name
God revealed Himself to me
and I had such an experience of His love that I had to ask Him to stay His
hand. I went to preaching again. The sermons were not different. I did not
present any new truths
and yet hundreds were converted. (D. L. Moody.)
The Holy Ghost needed
I was speaking one day with a young minister of the gospel
who told me that on one occasion during his college days he was present when a
number of students delivered trial sermons for criticism in the presence of
their professor. One very talented young man distinguished himself by the
freedom of his delivery and the great eloquence with which he spoke. All present
were charmed by the power and beauty of his sermon. As a work of art it was
practically faultier. At the conclusion the professor put his hand kindly on
the young man’s shoulder
solemnly saying to him
“My young friend
your sermon
only requires to be baptised by the Holy Ghost.” That is just what we all want
in order that we may be able to overcome all temptations
or coldness of heart
and work cordially and continuously for Christ. Happily if we ask the Lord
Jesus to send the Comforter
He will come and bless us. (J. Davidson.)
Frankincense as a symbol: prayer the true help in service
As Michael Angelo says
“The prayers we make will then be sweet
indeed
if Thou the Spirit give by which we pray.” Our own desires may be hot
and vehement
but the desires that run parallel with the Divine will
and are
breathed into us by God’s own Spirit
are the desires which
in their meek
submissiveness
are omnipotent with Him whose omnipotence is perfected in our
weakness. (A. Maclaren
D. D.)
The aroma of the Christian life
If one should ask you to explain the odour which fills your room
from that beautiful climbing honeysuckle
you could not do it; but you are
conscious of the fragrance none the less. Just
so there is a quality
a kind
of aroma which pervades the personality of certain Christians which is as
clearly recognised as the fragrance of the honeysuckle
but which you can as
little define or describe.
“When
one who holds communion with the skies
Has
filled his urn where those pure waters rise
And
once more mingles with these meaner things
’Tis
e’en as if an angel shook his wings.
Immortal
fragrance fills the circuit wide
And
tells us whence these treasures are supplied.”
Attractive fragrance
As I passed through a glade of trees upon a summer’s day I heard
the hum of bees. Ah! thought I
there is sweetness near! Presently I smelt the
lime
the odour of the flowers which had attracted the bees. They did not stop
at the other trees
but made direct for their favourite. What a bright little
lesson
Christian
for us! Are we sought after because there is the savour of
Christ in us
or are we passed by like the scentless trees? (From Witherby’s
Scripture Gleanings.)
Every Christian’s life ought to be fragrant: fragrance more than
beauty
“I saw
” says one
“a bank covered with violets. The sun was
shining full upon it
and its genial warmth had opened the flowers
and caused
them to exhibit the most beautiful colours. But when I began to gather them
I
found
with the exception of very few
that their colour was all they had to
recommend them; they were not the sort of violets which afford the sweet
fragrance which we expect to
find in that flower. It struck me forcibly that this was an emblem of the
Church
the professing Church of Christ. How many are there of fair and
promising appearance
professing
and seeming to be of the truth
who yet fail
to send up a ‘ sweet-smelling savour to God’--who are wanting in those holy and
devout
and grateful dispositions and affections
which their profession
indicates. I bid my heart take the lesson home. What fragrance have I diffused
abroad? What incense have I sent upwards? Are not my words and thoughts
is not
my whole profession and character
like those scentless violets? There is
beauty even in the outward profession of religion and holiness
but if the
inward principle be wanting or deficient
there will be no fragrance shed
around
no incense wafted upwards. And yet I have been situated
as it were
on
a green
sunny bank; my opportunities and means of grace have been many.”
Fine enough to be fragrant
A company was assembled to see some incense burned; the incense
which ascended from the altar morning and evening like the prayers of God’s
people
“a sweet-smelling savour unto the Lord.” A gentleman placed the incense
in a mortar and proceeded to grind it. When it was fine he placed some upon the
coals which were ready
and all anxiously awaited the perfume which was to be
the result. They sat hushed for some minutes
when a murmur of disappointment
arose. It was a failure. The gentleman took up the mortar and ground the
remainder of the incense to powder; it was exceedingly fine. Then it was placed
upon the coals
when immediately the room was filled with the delightful odour.
Thus with our prayers; when we get them fine
when we have ground out all the
generalities
and simply go to the Lord with every little thing of joy
of
sorrow
as we would tell to a friend
never forgetting to thank Him for even
the little blessings of life
then our prayers ascend unto heaven as a
sweet-smelling savour to a loving and gracious God. (Sarah Smiley.)
Offerings to God must be simple and sincere
In all Buddhist temples a tall and broad-leaved lily stands
directly on the front of the altar. Its idea is as beautiful as its workmanship.
This pure white emblem suggests that all offerings on God’s altar should at
once be simple and sincere. And it applies with tenfold force to the service of
the Christian sanctuary
and the worship of that God who is a Spirit
and
seeketh only such as worship Him in spirit and in truth.
All sin must be excluded from our offerings to God
There is no man in his right wits would come as a suitor to his
prince
and bring his accuser with him
who is ready to testify and prove to
his face his treason and rebellion; much less would any present himself before
so great a majesty to make petition for some benefit after he had killed his
sovereign’s only son and heir
having still in his hand the bloody weapon
wherewith he committed that horrid act; there is no adulteress so shamelessly
impudent as to desire pardon of her jealous husband having her lover still in
her arms
with whom she hath often had wanton dalliance in times past
and is
resolved to have the like for the time to come; if any be so mad
so shameless to
make suits in this odious manner
they are sure to be repulsed
and find wrath
and vengeance where they look for grace and mercy. But thus do they behave
themselves towards God
who
remaining polluted with their sins
do offer up
their prayers unto Him; for they bring their accusers
even their defiled
consciences and crying sins
which continually accuse and condemn them
and
call for that due judgment and punishment which they have deserved. (J.
Spencer.)
Firstfruits of our young years to be consecrated
The Jews presented the firstfruits of their ears of corn
early
about Easter; the second was primitiae panum
the firstfruits of their
loaves
and that was somewhat early too
about Whitsuntide; and the third was primitiae
frugum
the fruits of all their latter fruits in general
and that was very
late
about the fall of the leaf
in September. In the two first; payments
which were offered early
God accepted a part for Himself
but in the third
payment
which came late
God would have no part at all. Even so
if we offer
the firstfruits of our young years early unto God
He will accept of them as
seasonably done; but if we give our best years unto Satan
sacrifice the flower
of our youth unto sin
serve the world
and follow after the lusts of our flesh
while we are young
and put all the burden of duty upon our weak
feeble
and
decrepit old age
give our first years to Satan
and the last unto God
sure it
is
that as He then refused such sacrifices under the law
He will not easily
receive them now in the time of the gospel. (J. Spencer.)
Self-dedicated
It was Christmas morning. The door-bell rang
and two young
girls were ushered into the study. One of them was about eight years old
and
the other ten. After the usual Christmas salutations
the elder of them said
“We have come to make Christ a Christmas present.” “Have you?” I asked. “Well
what are you going to give Him?” “We are going to give Him our hearts
” she
said. After conversing with them awhile
I found this was no mere childish
freak
but a serious purpose. We then kneeled together in prayer
closing with
a formal dedication of those young hearts to Him who was God’s great Christmas
Gift to mankind. From that time those children lived the lives of Christians
and not long after
at the communion-table
they sealed the vow they made that
bright Christmas morning. They are faithful Christian women now. (J. Breed
D. D.)
The time of offering the firstfruits
A young lady in a Sabbath School a few mornings since asked
her class
“How soon should a child give its heart to God?” One little girl
said
“When thirteen years old;” another
“ten;” another
“six.” At length the
least child in the class spoke: “Just as soon as we know who God is.” Could
there be a better reply?
Youth the time for religious offering
There is one obstacle which affects us in the dedication of our
lives to this work
and that is the passing of time. It is very natural that we
should think that when we grow older it will be easier to dedicate ourselves to
this work. It reminds me of what Holman Hunt
the great artist
said on one
occasion when he was congratulated by a friend on his selection to paint the
historical frescoes for the House of Commons: “Yes
” he said
with sadness
“but I began with my hair grey.” It will not be easier for us to wait until our
hair is grey. Our opportunities and our strength are greatest in our youth
and
it is now that we should make our decision. (Professor Drummond.)
Why such varieties of offering?
It speaks in one place of the meat-offering with oil and
frankincense; the next place
of flour baked in the oven; in the next place
of
green corn. Why this variety? It is just one of those traits which indicate
that the God that made creation has inspired the Bible. He is here providing
for the poor man as minutely as for the rich. He says
If yon are a rich man
and can give a valuable and a costly offering
it is your duty to do so; but if
you are a poor man
then offer that offering which agrees with your position;
and be sure that the poor man’s offering of twenty seeds of corn will be as
acceptable to God as the rich man’s offering of the finest flour perfumed with
costly frankincense
and anointed and consecrated with the most precious oil.
It is a beautiful thought of our heavenly Father
that the archangel that is
nearest to His throne is not dearer to Him nor more watched by Him than the
poorest widow or orphan that weeps and prays
and looks and leans on Him in the
streets of this great metropolis. It is one of those traits that come cut incidentally
in the Bible
indicating the harmony between a God that made the now torn and
stained book--the earth--and that inspired the perfect and holy Book--His own
gracious Word. (J. Caroming
D. D.)
Verse 13
Season with salt.
Salt for sacrifice
If you will read the chapter through you will note that other
things were needed in connection with the sacrifices of the Israelites. Their
sacrifices were of course imperfect. Even on the low ground which they occupied
as emblems they were not complete; for you read
in the first place
that they
needed frankincense; God did not smell sweet savour in the bullock
or the ram
or the lamb
unless sweet spices were added. What does that teach us but that
the best performances of our hands must not appear before His throne without
the merit of Christ mingled therewith? Another thing that was enjoined
constantly was that they should bring oil; and oil is ever the type of the
blessed Spirit of God. What is the use of a sermon if there is no unction in
it? What is prayer without the anointing that cometh of the Holy Spirit? What
is praise unless the Spirit of God be in it to give it life
that it may rise
to heaven? That which goes to God must first come from God. Then came a third
requisite
namely
salt. If you read the preceding verses you will see that the
Lord forbids them to present any honey. “No meat-offering
which ye shall bring
unto the Lord
shall be made with leaven: for ye shall burn no leaven
nor any
honey
in any offering of the Lord made by fire. As for the oblation of the
firstfruits
ye shall offer them unto the Lord: but they shall not be burnt on
the altar for a sweet savour.” Ripe fruits were full of honey
full of sweetness;
and God does not ask for sweetness
He asks for salt.
I. It appears
then
that salt was the symbol of the covenant. When God made a covenant with
David
it is written
“The Lord gave the kingdom to David for ever by a
covenant of salt”--by which was meant that it was an unchangeable
incorruptible covenant
which would endure as salt makes a thing to endure
so
that it is not liable to putrefy or corrupt. “The salt of the covenant”
signifies that
whenever you and I are bringing any offering to the Lord
we must take
care that we remember the covenant.
1. We want this salt of the covenant in all that we do
in the first
place
to preserve us from falling into legality. He that serves God for wages
forgets the word--“The gift of God is eternal life.” If you forget that you are
under a covenant of pure grace
in which God gives to the unworthy
and saves
those who have no claim to covenant blessing
you will get on legal ground;
and
once on leg d ground
God cannot accept your sacrifice.
2. The covenant is to be remembered also that it may excite
gratitude. Whenever I think of God entering into covenant that He will not
depart from me
and that I shall never depart from Him
my love to Him
overflows. Nothing constrains me to such activity and such zeal in the cause of
God as a sense of covenant love. Standing on covenant ground we feel
consecrated to the noblest ends.
3. This tends to arouse our devotion to God. When we remember that
God has entered into covenant with us
then we do not do our work for Him in a
cold
dead way; neither do we perform it after a nominal sort; for we say
“I
am one of God’s covenanted ones.”
II. But
secondly
salt is the token of communion. In the East
especially
it is the token of
fellowship. When an Oriental has once eaten a man’s salt
he will do him no
harm. Whenever you are attempting to serve God
take care that you do it in the
spirit of fellowship with God.
III. But salt is the
emblem of sincerity. “With all thine offerings thou shalt offer salt.” There
must be an intense sincerity about all we do towards God.
IV. Lastly
salt is
the type of purifying power; and with all our sacrifices we have need to bring
a great deal of this salt. The salt eats into the meat; it drives away
corruption; it preserves it. If we come before God with holy things while we
are living in sin we need not deceive ourselves
we shall not be accepted. If
there be any man
of whom it can be said that he is a saint abroad and a devil
at home
God will estimate him at what he is at home
and not at what he is
abroad. He may lay the sacrifice upon the altar
but if it is brought there
with foul hands and an unholy heart
God will bare nothing to do with it.
“Without holiness no man can see the Lord
” and
certainly
without holiness
can no man serve the Lord. We have our imperfections; but known and wilful sin
God’s people will not indulge. (C. H. Spurgeon.)
“Salt of the covenant”
Eating salt together is in the East a pledge of amity and
friendship. Hence the “covenant of salt” was an indissoluble pact; and “salted
with the salt of the palace” (Ezra 4:14) meant not maintenance
but the
sign of faithfulness to the king. Salt was used in the sacrifices and offerings
of the Israelites
probably with the same idea of honour and fidelity. (G.
Deane.)
Salt to be included in all offerings
This salt indicates corruption removed and prevented; and in the
case of the meat-offering
it is as if to say
“Thy body and thy substance are
become healthy now”; they shall not rot. They are not like those of the ungodly
in James 5:2
“Your riches are corrupted.”
There is a blessing on thy body and thy estate. And next it intimates the
friendship (of which salt was a well-known emblem) now existing between God and
the man. God can sup with man
and man with God (Revelation 3:18). There is a covenant
between him and God
even in regard to the beasts of the field (Job 5:23)
and fowls of heaven (Hosea 2:18). The friendship of God
extends to His people’s property; and to assure us of this He appoints the salt
in the meat-offering
the offering that especially typified their substance.
How comforting to labouring men! how cheering to careworn merchants if they
dedicate themselves to God; He is interested in their property as much as they
themselves are! “Who is a God like unto Thee!” But more; “with all thine
offerings thou shalt offer salt
” declared that the sweet savour of these
sacrifices was not momentary and passing
but enduring and eternal. By this
declaration He sprinkles every sacrifice with the salt of His unchanging
satisfaction. And “the covenant by sacrifice” (Psalms 50:5) is thus confirmed on the
part of God; He declares that He on His part will be faithful. (A. A. Bonar.)
──《The Biblical Illustrator》