Part 2.1 - The Meat Offering

CHAPTER II. THE MEAT OFFERING.

THIS, as the burnt offering, was altogether pure and acceptable before God. The memorial thereof was to be burnt, and in no offering made by fire was there to be leaven, which is a type of corruption. Nor was any thing permitted to be offered in self-will, however desirable it might seem in our estimation. Honey is sweet to our natural sense and acceptable ; but as an offering it is forbidden ; it is not amongst the things ordained of the Lord. He finds a sweet savour in Christ, not in any thing we may add thereto. The burnt offering in itself shows entire acceptance. This is needed to be known of all, that they are acceptable with God. Therefore, in the meat offering, for this end, a portion is offered by fire, and found to be a sweet savour. That which remains has its value proved in another way, by its being made to afford a participation, in common to Aaron and his sons, of that of which God has partaken. It is food, and communion. It is made without leaven, eaten without leaven, and in the holy (or most holy in Numbers 18:10) place : it may be partaken of by those who have received the anointing (Numbers 18:8), but by no other.

It was of fine flour. Jesus partakes of our nature, and we of His. The fine flour is man-human nature-but without sin. It is not an offering of that which is polluted or partakes of pollution. " Bread corn is bruised " (Isaiah 28:28), and when it has been bruised and sifted, and when all extraneous matter has been removed, the fine flour alone remains. So will our bodies be in resurrection life, when they shall be changed into the likeness of His glorious body, and we shall know to the full the power of His resurrection.

Oil was poured on it. The Spirit and communion thereby. The Spirit was fully given to the Lord Jesus, and by Him to His body, the Church. For through Him we have access by one Spirit to the Father. The Holy Ghost, descending in a bodily shape, abode upon the Lord Jesus, and was manifestly with Him. And we in spirit partake of and feed upon that which we know is perfectly acceptable before God (for a memorial was burnt), and receive sustenance and strength thereby.

Frankincense was put thereon. Of the two former things a portion was to be taken for a memorial, but all of this. The fine flour mingled with oil shows the intrinsic value of the offering; this gives the full understanding and estimation of it, which none but God could have. It was to Him the offering was made, and He alone could receive the fragrance of it. But the frankincense may also signify prayer (for incense is the prayers of saints, (Revelation 5:8), and this also essentially belongs to God. The strength we acquire by feeding on Christ will be put forth in communion with God in prayer; and thus, whilst we are partaking and receiving the blessing, a fragrant perfume is ascending before God. The Church can look upon and understand the acceptance, the fragrance of the offering as ascending up before the Lord, whilst the offering itself (save a handful as the proof of acceptance) is left for their portion. Herein both Aaron and his sons participate. Jesus alone can offer a perfect and acceptable offering to God, but, that having been done, we have to know that it was done for us, both as to the perfection of the atonement and our acceptance thereby, as well as in all the blessing that has resulted from it. And this is life, and joy, and glory. We eat the flesh, and drink the blood of the Son of man, and " whoso eateth My flesh and drinketh My blood hath eternal life." "For My flesh is meat indeed, and My blood is drink indeed " (John 6:50-54). And whatever Jesus was in the perfectness of His acceptance before God, the Church is also for " ye are complete in Him."

"And every meat offering mingled with oil, and dry, shall all the sons of Aaron have, one as much as another " (Leviticus 7:10). " For by one Spirit are we all baptized into one body " (1 Corinthians 12:13). " And all the meat offering that is baken in the oven, and all that is dressed in the frying pan, and in the pan, shall be the priest’s that offereth it" (Leviticus 7:9) The meat offering in general indicates feeding on Christ, and communion with Christ, in acceptance and communion with God. It is the portion alike of all who have received the anointing. All who are spiritual have power and privilege to partake of these spiritual blessings (Leviticus 7:10; Numbers 18:8). But (from Leviticus 7:9) there seems to be a speciality of individual blessing in this as in other ordinances. Of the same materials (Leviticus 2:4-5, Leviticus 2:7) cakes unleavened and mingled with oil, or unleavened wafers anointed with oil, are made, "baken in an oven." In the first ordinance the oil was poured on the flour, but here the offering was mingled or anointed with it. It is in the full communion of the whole body that the full blessing is found; but individually, apart from the realizing of this, the blessing may not be full (Exodus 29:2). It must be the same in kind, but not necessarily in degree.

Leviticus 2:5. But in the next kind of offering, that which was baken in a pan, or aflat plate or slice, we have the materials first mingled, and then, when baked, parted in pieces, and oil poured thereon. The Spirit was there, and known to be there. It was one though broken, and on each part, when broken and seen by God, the oil was poured for the second time.

Then " in the frying pan." This is more general. The fine flour was there, and also the oil. But nothing special is said about it. For this is what must be true of every individual believer. He has life with Jesus, and with Him, too, the Spirit. Of each of these offerings it is afterwards said (Leviticus 7:9), that " it shall be the priest’s that offers it." Thus we have both a oneness and an equality, and yet distinction in individual cases. And herein we have a hint of the duty and privilege of growing in grace, and in the knowledge of our Lord Jesus Christ.

Leviticus 2:11. Then follows a caution as to leaven. There must be no impurity. And this holds good both in regard to the perfection of Christ, and the practical application (1 John 3:3). And further, no honey can be offered. Some things in nature appear so sweet and amiable in themselves, that we might think they would be acceptable with God. But they are not in the ordinance, and are, therefore, forbidden. What God has shown to be acceptable to Himself is Christ, and it is only Christ, and practically the fruits of the Spirit by Him, that we can present to God. We may do much, but, if it be not done in accord with the leading of the Spirit, it is mere self-will; it is not acceptable, nor can be accepted. Both the leaven and the honey may be there ; but they are not to be burnt.

Leviticus 2:12. Oblation of first fruits. An offering of which no part was to be burnt. This is not Christ, but is probably a glimpse of the Church, accepted indeed, but not in itself, only in Him. They shall be offered to the Lord, but not burnt. Compare the case of the leavened loaves in Leviticus 23:17-20; James 1:18. This notice of the first fruifs, in connection with those offerings of which a memorial was to be burnt with fire, points to the result of Christ’s work, and the love of God to sinners.

Leviticus 2:13. Every meat offering shall be seasoned with salt. They should have a savour and relish, not be insipid.

This, perhaps, indicates a perception and understanding of the value of Christ, and suggests a most practical consideration to us individually. Salt is of savour, and preserves from . corruption. " Ye are the salt of the earth ; but if the salt have lost his savour," &c. Therefore it is said, " Have salt in yourselves," and " Let your conversation be .... seasoned with salt," that its savour may be perceived by those who hear it, and may minister grace to them. It is called " the salt of the covenant of God," and God’s covenant is ever of the good that proceeds only from Himself. But He gives it in order that its savour may be spread abroad, and perceived, in those to whom He gives it, by Himself. Salt is good, but, if it has lost its saltness, it is only fit to be cast upon the dunghill. And this will be the trial; for " every one shall be salted with fire, and every sacrifice shall be salted with salt" (Mark 9:49. See also Ezekiel 43:24). The day shall try by fire, and every sacrifice of God shall be shown thereby to have intrinsic value, the true savour of the covenant of God.

We have, in Numbers 18:19, mention of a covenant of salt which was with those who were to be separate and distinct, holy to the Lord. It was all of God, Whose new covenant runs thus,-" I will put my laws in their hearts." "Ye are the salt of the earth."

Leviticus 2:14. Then we have a meat offering of first fruits, of which a memorial should be burnt as a sweet savour. And this shows us how completely Christ was made in all things like unto His brethren, sin only excepted; we also being made like Him, and thus accepted. He went up in perfect acceptance before God in human nature. In us there is sin, and we need to have it put away, that we may be made like unto Him. This will only be done in resurrection ; but in our raised bodies we shall still be ourselves, still be human. And in this offering of first-fruits, our nature is shown in all its perfectness of acceptance, a burnt offering, a sweet savour unto the Lord. It is human nature indeed, but purged of its evil, and made holy; it is dried by the fire, corn beaten out of full ears. The green ears do not acquire their dryness and maturity by unaided nature, but by the action of extraneous fire. So do we by the fire of affliction attain to maturity of faith. And we get the blessing as a kind of first-fruits of His creatures, by faith. By faith the sacrifice is acceptable, though we are naturally unfit to be offered. These ears are the wave sheaf gathered before the harvest, which includes both Christ and His Church. While still growing here, there was that which showed their superiority; for they were full ears, and the corn was beaten out.

Thus we have the full participation and identification of Christ with us, and of ourselves with Him. We are, and we partake of, that which is quite acceptable with God, a sweet savour. We should feed upon it-it is our equal portion-taking care that" the salt" be not lacking either in our own apprehension of Christ, or in practically using the fulness of grace which is in Him for us; and remembering that " every one shall be salted with fire, and every sacrifice shall be salted with salt." Our participation in this offering will be mainly in service. It is in our labour for Christ that we learn and value our portion in Him.