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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.)

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KJV: 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:

WEB: "'When anyone offers an offering of a meal offering to Yahweh, his offering shall be of fine flour; and he shall pour oil on it, and put frankincense on it.