Lev. ii. 1-16; vi. 14-23.

The word which in the original uniformly stands for the English "meal-offering" (A.V. "meat-offering," i.e., "food-offering") primarily means simply "a present," and is often properly so translated in the Old Testament. It is, for example, the word which is used (Gen. xxxii. 13) when we are told how Jacob sent a present to Esau his brother; or, later, of the gift sent by Israel to his son Joseph in Egypt (Gen. xliii. 11); and, again (2 Sam. viii. 2), of the gifts sent by the Moabites to David. Whenever thus used of gifts to men, it will be found that it suggests a recognition of the dignity and authority of the person to whom the present is made, and, in many cases, a desire also to procure thereby his favour.

In the great majority of cases, however, the word is used of offerings to God, and in this use one or both of these ideas can easily be traced. In Gen. iv. 4, 5, in the account of the offerings of Cain and Abel, the word is applied both to the bloody and the unbloody offering; but in the Levitical law, it is only applied to the latter. We thus find the fundamental idea of the meal-offering to be this: it was a gift brought by the worshipper to God, in token of his recognition of His supreme authority, and as an expression of desire for His favour and blessing.

But although the meal-offering, like the burnt-offering, was an offering made to God by fire, the differences between them were many and significant. In the burnt-offering, it was always a life that was given to God; in the meal-offering, it was never a life, but always the products of the soil. In the burnt-offering, again, the offerer always set apart the offering by the laying on of the hand, signifying thus, as we have seen, a transfer of obligation to death for sin; thus connecting with the offering, in addition to the idea of a gift to God, that of expiation for sin, as preliminary to the offering by fire. In the meal-offering, on the other hand, there was no laying on of the hand, as there was no shedding of blood, so that the idea of expiation for sin is in no way symbolised. The conception of a gift to God, which, though dominant in the burnt-offering, is not in that the only thing symbolised, in the meal-offering becomes the only thought the offering expresses.

It is further to be noted that not only must the meal-offering consist of the products of the soil, but of such alone as grow, not spontaneously, but by cultivation, and thus represent the result of man's labour. Not only so, but this last thought is the more emphasised, that the grain of the offering was not to be presented to the Lord in its natural condition as harvested, but only when, by grinding, sifting, and often, in addition, by cooking in various ways, it has been more or less fully prepared to become the food of man. In any case, it must, at least, be parched, as in the variety of the offering which is last mentioned in the chapter (vv. 14-16).

With these fundamental facts before us, we can now see what must have been the primary and distinctive significance of the meal-offering, considered as an act of worship. As the burnt-offering represented the consecration of the life, the person, to God, so the meal-offering represented the consecration of the fruit of his labours.

If it be asked, why it was that when man's labours are so manifold, and their results so diverse, the product of the cultivation of the soil should be alone selected for this purpose, for this, several reasons may be given. In the first place, of all the occupations of man, the cultivation of the soil is that of by far the greatest number, and so, in the nature of the case, must continue to be; for the sustenance of man, so far as he is at all above the savage condition, comes, in the last analysis, from the soil. Then, in particular, the Israelites of those days of Moses were about to become an agricultural nation. Most natural and suitable, then, it was that the fruit of the activities of such a people should be symbolised by the product of their fields. And since even those who gained their living in other ways than by the cultivation of the ground, must needs purchase with their earnings grain and oil, the meal-offering would, no less for them than for others, represent the consecration to God of the fruit of their labour.

The meal-offering is no longer an ordinance of worship, but the duty which it signified remains in full obligation still. Not only, in general, are we to surrender our persons without reserve to the Lord, as in the burnt-offering, but unto Him must also be consecrated all our works.

This is true, first of all, regarding our religious service. Each of us is sent into the world to do a certain spiritual work among our fellow-men. This work and all the result of it is to be offered as a holy meal-offering to the Lord. A German writer has beautifully set forth this significance of the meal-offering as regards Israel. "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."[9] And the calling of the spiritual Israel, which is the Church, is still the same, to labour in the field of the kingdom of God, which is the world of men; and the result of this work is still the same, namely, with the Divine blessing, spiritual fruit, sustaining and developing the spiritual life of men. And in the meal-offering we are reminded that the fruit of all our spiritual labours is to be offered to the Lord.

The 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. Most sad is this, and humiliating, and yet sometimes it so comes to pass.

And so, indeed, it may be in every department of religious activity. The present age is without its like in the wonderful variety of its enterprise in matters benevolent and religious. On every side we see an ever-increasing army of labourers driving their various work in the field of the world. City Missions of every variety, Poor Committees with their free lodgings and soup-kitchens, Young Men's Christian Associations, Blue Ribbon Societies, the White Cross Army and the Red Cross Army, Hospital Work, Prison Reform, and so on;—there is no enumerating all the diverse improved methods of spiritual husbandry around us, nor can any one rightly depreciate the intrinsic excellence of all this, or make light of the work or of its good results. But for all this, there are signs that many need to be reminded that all such labour in God's field, however God may graciously make use of it, is not necessarily labour for God; that labour for the good of men is not therefore of necessity labour consecrated to the Lord. For can we believe that from all this the meal-offering is always brought to Him? The ordinance of this offering needs to be remembered by us all in connection with these things. The fruit of all these our labours must be offered daily in solemn consecration to the Lord.

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. There are many who consecrate, or think they consecrate, their religious activities; but seem never to have understood that the consecration of the true Israelite must cover the secular life as well,—the labour of the hand in the field, in the shop, the transactions of the office or on 'Change, and all their results, as also the recreations which we are able to command, the very food and drink which we use,—in a word, all the results and products of our labours, even in secular things. And to bring this idea vividly before Israel, it was ordered that the meal-offering should consist of food, as the most common and universal visible expression of the fruit of man's secular activities. The New Testament has the same thought (1 Cor. x. 31): "Whether ye eat or drink, or whatsoever ye do, do all to the glory of God."

And the offering was not to consist of any food which one might choose to bring, but of corn and oil, variously prepared. Not to speak yet of any deeper reason for this selection, there is one which lies quite on the surface. For these were the most common and universal articles of the food of the people. There were articles of food, then as now, which were only to be seen on the tables of the rich; but grain, in some form, was and is a necessity for all. So also the oil, which was that of the olive, was something which in that part of the world, all, the poor no less than the rich, were wont to use continually in the preparation of their food; even as it is used to-day in Syria, Italy, and other countries where the olive grows abundantly. Hence it appears that 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.

Thus, if this ordinance of the meal-offering taught that God's claim for consecration covers all our activities and all their result, even to the very food that we eat, it teaches also that this claim for consecration covers all persons. 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 which 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 labours. 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. Which emphasises, in a slightly different form, the same lesson as the foregoing. Out of the fruit of our several labours and occupations we are to set apart especially for God, not only that which is best in itself, the finest of the wheat, but that which has cost us the most labour. David finely represented this thought of the meal-offering when he said, concerning the cattle for his burnt-offerings, which Araunah the Jebusite would have him accept without price: "I will not offer unto the Lord my God of that which doth cost me nothing."

But in the meal-offering it was not the whole product of his labour that the Israelite was directed to bring, but only a small part. How could the consecration of this small part represent the consecration of all? The answer to this question is given by the Apostle Paul, who calls attention to the fact that in the Levitical symbolism it was ordained that the consecration of a part should signify the consecration of the whole. For he writes (Rom. xi. 16), "If the first-fruit is holy, then the lump"—the whole from which the first-fruit is taken—"is also holy;" that is, the consecration of a part signifies and symbolically expresses the consecration of the whole from which that part is taken. The idea is well illustrated by a custom in India, according to which, when one visits a man of distinction, he will offer the guest a silver coin; an act of social etiquette which is intended to express the thought that all he has is at the service of the guest, and is therewith offered for his use. And so in the meal-offering. By offering to God, in this formal way, a part of the product of his labour, the Israelite expressed a recognition of His claim upon the whole, and professed a readiness to place, not this part merely, but the whole, at God's service.

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 Holy Scripture. It is suggested in David's prayer (Psalm cxli. 2): "Let my prayer be set forth as incense; the lifting up of my hands, like the evening oblation." So, in Luke i. 10, we read of the whole multitude of the people praying without the sanctuary, while the priest Zacharias was offering incense within. And, finally, in the Apocalypse, this is expressly declared to be the symbolical significance of incense; for we read (v. 8), that the four-and-twenty elders "fell down before the Lamb, having ... golden bowls full of incense, which are the prayers of the saints." So then, without doubt, we must understand it here. In that frankincense was to be added to the meal-offering, it is 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 of us all; and that in all our labours and engagements we are to keep this in mind as our supreme earthly object. Just as the products of human labour are most diverse, and yet all are capable of being exchanged in the market for bread for the hungry, so are we to use all the products of our labour with this end in view, that they may be offered to the Lord as cakes of fine meal for the spiritual sustenance of man.

And the oil, too, which entered into every form of the meal-offering, has in Holy Scripture a constant and invariable symbolical meaning. It is the uniform symbol of the Holy Spirit of God. Isaiah lxi. 1 is decisive on this point, where in prophecy the Messiah speaks thus: "The Spirit of the Lord God is upon me; because the Lord God hath anointed me to preach good tidings." Quite in accord with this, we find that when Jesus reached thirty years of age,—the time for beginning priestly service,—He was set apart for His work, not as the Levitical priests, by anointing with symbolical oil, but by the anointing with the Holy Ghost descending on Him at His baptism. So, also, in the Apocalypse, the Church is symbolised by seven golden candlesticks, or lamp-stands, supplied with oil after the manner of that in the temple, reminding us that as the lamp can give light only as supplied with oil, so, if the Church is to be a light in the world, she must be continually supplied with the 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, according to this usage, 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 as to these meal-offerings, as also regarding all offerings made by fire, that into them should never enter leaven (ver. 11). The symbolical significance of this prohibition is familiar to all. For in all leaven is a principle of decay and corruption, which, except its continued operation be arrested betimes in our preparation of leavened food, will soon make that in which it works offensive to the taste. Hence, in Holy Scripture, leaven, without a single exception, is the established symbol of spiritual corruption. It is this, both as considered in itself, and in virtue of its power of self-propagation in the leavened mass. Hence the Apostle Paul, using familiar symbolism, charged the Corinthians (1 Cor. v. 7) that they "purge out from themselves the old leaven; and that they keep festival, not with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth". Thus, 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. The prohibition, in the same connection, of honey (ver. 11) rests upon the same thought; namely, that honey, like leaven, tends to promote fermentation and decay in that with which it is mixed.

The Revised Version—in this case doubtless to be preferred to the other—brings out a striking qualification of this universal prohibition of leaven or honey, in these words (ver. 12): "As an oblation of first-fruits ye shall offer them unto the Lord; but they shall not come up for a sweet savour on the altar."

Thus, as the prohibition of leaven and honey from the meal-offering burned by fire upon the altar reminds us that the Holy One demands absolute freedom from all that is corrupt in the works of His people; on the other hand, this gracious permission to offer leaven and honey in the first-fruits (which were not burned on the altar) seems intended to remind us that, nevertheless, from the Israelite in covenant with God through atoning blood, He is yet graciously pleased to accept even offerings in which sinful imperfection is found, so that only, as in the offering of first-fruits, there be the hearty recognition of His rightful claim, before all others, to the first and best we have.

In ver. 13 we have a last requisition as to the material of the meal-offering: "Every oblation of thy meal-offering shalt thou 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 of to-day, for example, 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?" That the symbol has this recognised meaning in the meal-offering is plain from the words which follow (ver. 13): "Neither shalt thou suffer the salt of the covenant of thy God to be wanting from thy meal-offering." In the meal-offering, as in all offerings made by fire, the thought was this: that Jehovah and the Israelite, as it were, partake of salt together, in token of the eternal permanence of the holy covenant of salvation into which Israel has entered with God.

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.'"

Three varieties of the meal-offering were prescribed: the first (vv. 1-3), of uncooked meal; the second (vv. 4-11), of the same fine meal and oil, variously prepared by cooking; the third (vv. 14-16), of the first and best ears of the new grain, simply parched in the fire. If any special significance is to be recognised in this variety of the offerings, it may possibly be found in this, that one form might be suited better than another to persons of different resources. It has been supposed that the different implements named—the oven, the baking-pan or plate, the frying-pan—represent, respectively, what different classes of the people might be more or less likely to have. This thought more certainly appears in the permission even of parched grain, which then, as still in the East, while used more or less by all, was especially the food of the poorest of the people; such as might even be too poor to own so much as an oven or a baking-pan.

In any case, the variety which was permitted teaches us, that whatever form the product of our labour may take, as determined either by our poverty or our riches, or by whatever reason, God is graciously willing to accept it, so the oil, frankincense, and salt be not wanting. It is our privilege, as it is our duty, to offer of it in consecration to our redeeming Lord, though it be no more than parched corn. The smallness or meanness of what we have to give, need not keep us back from presenting our meal-offering.

If we have rightly understood the significance of this offering, the ritual which is given will now easily yield us its lessons. As in the case of the burnt-offering, the meal-offering also must be brought unto the Lord by the offerer himself. The consecration of our works, like the consecration of our persons, must be our own voluntary act. Yet the offering must be delivered through the mediation of the priest; the offerer must not presume himself to lay it on the altar. Even so still. In this, as in all else, the Heavenly High Priest must act in our behalf with God. We do not, by our consecration of our works, therefore become able to dispense with His offices as Mediator between us and God. This is the thought of many, but it is a great mistake. No offering made to God, except in and through the appointed Priest, can be accepted of Him.

It was next directed that the priest, having received the offering at the hand of the worshipper, should make a twofold use of it. In the burnt-offering the whole was to be burnt; but in the meal-offering only a small part. The priest was to take out of the offering, in each case, "a memorial thereof, and burn it on the altar"; and then it is added (vv. 3-10), "that which is left of the meal offering"—which was always much the larger part—"shall be Aaron's and his sons'." The small part taken out by the priest for the altar was burnt with fire; and its consumption by the fire of the altar, as in the other offerings, symbolised God's gracious acceptance and appropriation of the offering.

But here the question naturally arises, if the total consecration of the worshipper and his full acceptance by God, in the case of the burnt-offering, was signified by the burning of the whole, how is it that, in this case, where also we must think of a consecration of the whole, yet only a small part was offered to God in the fire of the altar? But the difficulty is only in appearance. For, no less than in the burnt-offering, all of the meal-offering is presented to God, and all is no less truly accepted by Him. The difference in the two cases is only in the use to which God puts the offering. A part of the meal-offering is burnt on the altar as "a memorial," to signify that God takes notice of and graciously accepts the consecrated fruit of our labours. It is called "a memorial" in that, so to speak, it reminded the Lord of the service and devotion of His faithful servant. The thought is well illustrated by the words of Nehemiah (v. 19), who said: "Think upon me, O Lord, for good, according to all that I have done for this people;" and by the word of the angel to Cornelius (Acts x. 4): "Thy prayers and thine alms are gone up for a memorial before God;" for a memorial in such wise as to procure to him a gracious visitation.

The remaining and larger portion of the meal-offering was given to the priest, as being the servant of God in the work of His house. To this service he was set apart from secular occupations, that he might give himself wholly to the duties of this office. In this he must needs be supported; and to this end it was ordained by God that a certain part of the various offerings should be given him, as we shall see more fully hereafter.

In striking contrast with this ordinance, which gave the largest part of the meal-offering to the priest, is the law that of the frankincense he must take nothing; "all" must go up to God, with the "memorial," in the fire of the altar (vv. 2, 16). But in consistency with the symbolism it could not be otherwise. For the frankincense was the emblem of prayer, adoration, and praise; of this, then, the priest must take nought for himself. The manifest lesson is one for all who preach the Gospel. Of the incense of praise which may ascend from the hearts of God's people, as they minister the Word, they must take none for themselves. "Not unto us, O Lord, but unto Thy name be the glory."

Such then was the meaning of the meal-offering. It represents the consecration unto God by the grace of the Holy Spirit, with prayer and praise, of all the work of our hands; an offering with salt, but without leaven, in token of our unchanging covenant with a holy God. And God accepts the offerings thus presented by His people, as a savour of a sweet smell, with which He is well pleased. We have called this consecration a duty; is it not rather a most exalted privilege?

Only let us remember, that although our consecrated offerings are accepted, we are not accepted because of the offerings. Most instructive it is to observe that the meal-offerings were not to be offered alone; a bloody sacrifice, a burnt-offering or sin-offering, must always precede. How vividly this brings before us the truth that it is only when first our persons have been cleansed by atoning blood, and thus and therefore consecrated unto God, that the consecration and acceptance of our works is possible. We are not accepted because we consecrate our works, but our consecrated works themselves are accepted because first we have been "accepted in the Beloved" through faith in the blood of the holy Lamb of God.

The Daily Meal-Offering.

vi. 14-23.

"And this is the law of the meal-offering: the sons of Aaron shall offer it before the Lord, before the altar. And he shall take up therefrom his handful, of the fine flour of the meal-offering and of the oil thereof, and all the frankincense which is upon the meal-offering, and shall burn it upon the altar for a sweet savour, as the memorial thereof, unto the Lord. And that which is left thereof shall Aaron and his sons eat: it shall be eaten without leaven in a holy place: in the court of the tent of meeting they shall eat it. It shall not be baken with leaven. I have given it as their portion of My offerings made by fire; it is most holy, as the sin-offering, and as the guilt-offering. Every male among the children of Aaron shall eat of it, as a due for ever throughout your generations, from the offerings of the Lord made by fire: whosoever toucheth them shall be holy. And the Lord spake unto Moses, saying, This is the oblation of Aaron and of his sons, which they shall offer unto the Lord in the day when he is anointed; the tenth part of an ephah of fine flour for a meal-offering perpetually, half of it in the morning, and half thereof in the evening. On a baking-pan it shall be made with oil; when it is soaked, thou shalt bring it in: in baken pieces shalt thou offer the meal-offering for a sweet savour unto the Lord. And the anointed priest that shall be in his stead from among his sons shall offer it: by a statute for ever it shall be wholly burnt unto the Lord. And every meal-offering of the priest shall be wholly burnt: it shall not be eaten."

As there were not only the burnt-offerings of the individual Israelite, but also a daily burnt-offering, morning and evening, presented by the priest as the representative of the collective nation, so also with the meal-offering. The law concerning this daily meal-offering is given in chap. vi. 19. The amount in this case was prescribed, being apparently the amount regarded as a day's portion of food—"the tenth part of an ephah of fine flour," half of which was to be offered in the morning and half in the evening, made on a baking pan with oil, "for a sweet savour unto the Lord." Unlike the meal-offering of the individual, it is said, "by a statute for ever, it shall be wholly burnt unto the Lord.... Every meal-offering of the priest shall be wholly burnt; it shall not be eaten." This single variation from the ordinance of chap. ii. is simply an application of the principle which governs all the sacrifices except the peace-offering, that he who offered any sacrifice could never himself eat of it; and as the priest in this case was the offerer, the symbolism required that he should himself have nothing of the offering, as being wholly given by him to the Lord. And this meal-offering was to be presented, not merely, as some have inferred from ver. 20, on the day of the anointing of the high priest, but, as is expressly said, "perpetually."

The typical meaning of the meal-offering, and, in particular, of this daily meal-offering, which, as we learn from Exod. xxx. 39, 40, was offered with the daily burnt-offering, is very clear. Every meal-offering pointed to Christ in His consecration of all His works to the Father. And as the daily burnt-offering presented by Aaron and his sons typified our heavenly High Priest as offering His person in daily consecration unto God in our behalf, so, in the daily meal-offering, wholly burnt upon the altar, we see Him in like manner offering unto God in perfect consecration, day by day, perpetually, all His works for our acceptance. To the believer, often sorely oppressed with the sense of the imperfection of his own consecration of his daily works, in that because of this the Father is not glorified by him as He should be, how exceedingly comforting this view of Christ! For that which, at the best, we do so imperfectly and interruptedly, He does in our behalf perfectly, and with never-failing constancy; thus at once perfectly glorifying the Father, and also, through the virtue of the boundless merit of this consecration, constantly procuring for us daily grace unto the life eternal.