Andrew Bonar · 3 of 28

Chapter 2. The Meat-Offering

“I BESEECH YOU THEREFORE, BRETHREN, BY THE MERCIES OF GOD, THAT YE PRESENT YOUR BODIES A LIVING SACRIFICE, HOLY, ACCEPTABLE UNTO GOD.” — Rom. xii. 1.

“THE THINGS WHICH WERE SENT FROM YOU, AN ODOR OF A SWEET SMELL, A SACRIFICE ACCEPTABLE, WELL-PLEASING TO GOD.” Philip. iv. 18.

Ver. 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.”

In Daniel ix. 27, “He shall cause the sacrifice and oblation to cease,” there seems to be reference made to the two great divisions, sacrifices with, and sacrifices without blood. For the words are more exactly, “He shall cause sacrifice and meat-offering (מִנְחָה) to cease.” So also in I Samuel iii. 14, and Psalm xl. 6. We have now come to this second class of offerings.

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.* When he had by the burnt-offering obtained full acceptance for his soul, he comes next to give up his whole substance to the Lord who has redeemed him. 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. “Ye are not your own, for ye are bought with a price.” (I Cor. vi. 19.) Our Redeemer and kinsman buys first Ruth, the Moabitess, herself, and next, he claims also the field and inheritance. Joseph who saves our life, buys up our bodies and our substance.

A type that was to represent this dedication of body and property behooved to be one that had 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 first-fruits 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.* But the statement in Heb. xi. 4, lets us know that Cain had not faith in the seed of the woman; therefore his offering was hateful to God. Cain’s attempt was virtually this — to present himself and his property to God, as if they had been under no curse that needed blood first of all to wash them. He sought to be accepted by his holiness, and so overthrow salvation by Christ. Acts of charity, substituted for Christ’s work, as a means of pacifying the conscience, make up precisely this sin of Cain. Nor are they less mistaken who think by self-denial, and by doing good to others in their life and conduct, to obtain favor and be accepted with God. This is offering the meat-offering ere the man has been cleansed by the burnt-offering. It is putting sanctification before justification.* And there is a tendency to this error in those books which recommend anxious souls, that are not yet come to Christ, to draw up a form of self-dedication, and solemnly give themselves to the Lord. These councillors are in danger of leading souls past the blood of the Lamb, and of putting the meat-offering too hastily into their hands.

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.

In Isaiah lxvi. 20, the words, “They shall bring all your brethren an offering (מִנְחָה) to the Lord,” are very appropriate when we keep in mind that this is the typical meaning of the meat-offering — these persons are the meat-offering. Perhaps, also, in I Samuel xxvi. 19, “If the Lord have stirred thee up against me, let him accept a meat-offering” (מִנְחָה); there may be reference to this species of offering, representing the person and all he possessed. At the same time, the word (מִנְחָה), when not contrasted or conjoined with the sacrifice, is often used as a generic term for any offering.*

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. He is the “fine wheat,” pure, unspotted; yet also “baked,” &c. because subjected to every various suffering. The burnt-offering being presented and consumed, Christ’s glorious obedience in his human nature, and all that belonged to him, was accepted, as well as his sacrifice. For he and all that is his was ever set apart for, and accepted by the Father. “Lord, truly I am thy servant.” (Ps. cxvi. 16.) And if it represents 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. And Christ delights thus to honor the Father. He will delight to deliver up even the kingdom to the Father. (I Cor. xv. 24.) What an example for each of his people! Let us behold our pattern, and give up ourselves, body and soul and substance, to the glory of our God.

Let us now examine the chapter in detail.

The meat-offering must be of fine flour — the fine wheat of Palestine, not the coarser קֶמַח, “meal,” but the fine סֹלֶת, bolted and sifted well. It must in all cases be not less than the tenth of an ephah (v. 11); in most cases far more. (See Numb. vii. 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 Numb. vii. 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 Deut. xxviii. 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 iv. 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 ii. 12), they shall be fragrant with the sweet odors, 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 lxi. 1; and Psalm xlv. 7; and Heb. ix. 14.)

And equally complete in him is every believer also. Like Jesus, each believer is God’s wheat — his fine flour. He is clothed in the fine linen, white and clean, and stands by Christ’s side, in the likeness of Christ. Even now is he able to say, “As He is (at the Father’s right hand), so are we in this world” — as completely righteous, as really accepted. (I John iv. 17.)

Ver. 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 savor unto the Lord.”

One of Aaron’s sons was to take a handful out of what was brought, a handful of flour, and a proportional quantity of the oil. Along with this he was to take “all the frankincense,” because all was needed to express the complete acceptance. This is “the memorial of the meat-offering”* — a part for the whole. In dedication of our body and property, we need not go through every article in detail, but we take some part as a specimen, and an earnest of all the rest.

In Acts x. 4, Cornelius’ “prayers and alms” are called “a memorial.” These alms and prayers were a specimen of the whole man’s dedication. He was a believer, like old Simeon, already accepted, and this meat-offering of his, the dedication of self and substance, expressed by prayers and alms, was acknowledged on the part of God by the gift of more light and liberty.

Ver. 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.”

The offering is declared “Most holy.” And to show that the mass was so, as well as the handful, the remnant is given to Aaron’s sons to feast upon. Even Aaron, who bore on his mitre “Holiness to the Lord,” could safely eat of it.

In this manner we are assured of the true and thorough acceptance of our dedicated things, when once we are forgiven. How complete is the assurance we have of the acceptance of Christ and all that are his! Nay, even of their substance. There is a blessing “on their basket and on their store.” So completely is its curse removed, that under the tree in the plains of Mamre, angels, and the Lord of Angels, eat of Abraham’s bread and his fatted calf.

But the declaration, “It is a thing most holy,” teaches us how we should regard every member of our body as belonging to God; and every thing we possess. “Ye are not your own.” “It is most holy.” How little do we feel it to be so.

Ver. 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.”

A part of the type of the fine flour, already noticed, may be that Christ was ground by sore agony, and endured unutterable anguish when bruised for us. And so, the wine of the drink-offerings afterwards noticed, would imply a reference to the wine-press, out of which he came. And in like manner, the oven here mentioned, and the other articles exposed to the fire, would contain a reference to his enduring the fierce flame of wrath.*

But admitting this use of the emblems to be doubtful, we find a certain and obvious meaning in the diversities of form in which the meat-offering appears. As in chap. i. we saw that God, for the sake of the less wealthy, took a lamb or a dove, when a more costly sacrifice would have been beyond the reach of the offerer; so it is here: for the sake of the different ranks in society, the meat-offering has a form in which any one may be able to present it. If he is rich, let him bring his fine flour from the finest of the wheat. If he is not able to do this, let him bring “a meat-offering baken in the oven.” If he cannot afford this, having no oven, then let him bring somewhat “baken in the fire-plate,” or pan. If even this is not in his power, he will at least possess a frying-pan, and let him bring what it prepares. God excuses none, of whatever rank, from dedicating themselves and their substance to him. The widow has two mites to cast into the Lord’s treasury. In I Chron. xxiii. 29, this gradation seems referred to when it is said, “For that which is baken in the pan, and for that which is fried, and for all manner of measure and size.”

The oven was a utensil which was generally possessed by all the middle ranks of life. If they have this, let them prepare in it “cakes” (חַלּוֹת), of a larger size, and “wafers” (רְקִיקִים), cakes of a smaller size, and bring these as their meat-offering. The larger cakes must have oil mingled through them; the smaller, and thinner, must have oil on them. In both cases the oil that sets apart must not be wanting. Nay, where it is possible, it must form part, as it were, of the substance, by being mingled with it.

And there must be no leaven; for leaven indicates corruption at work. If we give grudgingly, with restless, impatient, tumultuous, anxious feelings, we are offering with leaven. We must dedicate self and substance in Christ’s spirit: “Not my will, but thine be done.”

Ver. 5. “And if thy oblation be a meat-offering, baken in a pan, it shall be of fine flour, unleavened, mingled with oil.”

This is another form in which it may be presented, if the man be yet poorer than the last mentioned; if he use the “fire-plate,” in his house, and not “the oven.” The only article of furniture absolutely necessary for preparing food seems to have been the “frying-pan” of ver. 7. Anything more than that indicated comfort and ease. The “cakes” and “wafers” of last verse evidently intimated a moderate degree of luxury. And this man also possessed some degree of independence in his circumstances. Perhaps he occupied the station of a tradesman, if not somewhat above that. He, too, must dedicate all to the Lord.

Ver. 6. “Thou shalt part it in pieces, and pour oil thereon; it is a meat offering.”

This division into pieces may show that every part of our substance is to be given up. We must allow God to divide and choose and appropriate as he pleases. And then, each part must be “anointed with oil;” set apart by the priest’s hand. Both the whole as a whole, and every part of it, must be given up to the Lord.

Ver. 7. “And if thy oblation be a meat-offering, baken in the frying pan, it shall be made of fine flour with oil,”

The shallow frying-pan (a shallow vessel of earth, used to this day by the Arabs, and called Tageri) indicated poverty, if the man had this and no other culinary utensil. It was used in boiling, and therefore was indispensable. He, too, must offer what he has. God is willing to have him and his; he does not despise the poor. Nay, by attending to different classes of men, he finds out opportunities of some new exhibition of his wisdom and grace. Here the opportunity is afforded of enforcing the lesson, that whatever is wanting, oil must not be wanting: the Spirit must set apart whatever is really dedicated.

Ver. 8. “And thou shalt bring the meat-offering that is made of these things unto the Lord, and when it is presented unto the priest he shall bring it unto the altar.”

A poor worshipper might be apt to be discouraged when he witnessed the more costly gifts of others: therefore the Lord kindly condescends to assure his heart by specially inserting here these directions to the priest, viz., that he must take the humblest meat-offering and present it on the altar. The priest might be ready to neglect so poor an offering; but here he is warned, “When the offerer presents it, the priest shall bring it.” Our Master was ever more tender-hearted than his disciples. The disciples rebuked those who brought little children to him; but Jesus said, “Suffer them to come.” Jehovah, God of Israel, is Jesus, the Son of man!

Ver. 9. “And the priest shall take from the meat-offering a memorial thereof, and shall burn it upon the altar. It is an offering made by fire of a sweet savor unto the Lord.”

The memorial is what was directed to be taken, ver. 2. And this is to be done as much in this poorer offering as when it was fine flour. There is no virtue in the size or in the quality of the thing.

The “sweet savor” reminds us of Paul’s words to the Philippians, when they had, though poor, given him what they could spare of their substance: “I have received of Epaphroditus the things which were sent from you, an odor of a sweet smell.” (Philip. iv. 18.) Jesus in heaven smells this sweet savor, and will reward it at the day of his appearing.

Ver. 10. “And that which is left 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.”

It is most holy (see ver. 3 again), and it is taken from the fire-offerings of the Lord, expressing complete appropriation by the Lord of the things offered to him. He takes what we offer; it is not a mere compliment. We may not say, “I give myself to the Lord,” and then do as we please. The Lord takes us at our word. We are no more our own, nor is our body ours, nor our members, nor our money, nor our health, nor our talents, nor our reputation, nor our affections, nor our relations, nor our very life itself. All is the Lord’s — in his treasury — “among the offerings made by fire,” that ascend up to heaven in the smoke of the altar.

Then follow some general rules in regard to the general subject of meat-offerings.

Ver. 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.”

Leaven indicates corruption, and is the very opposite of salt, which preserves (v. 13), and which must never be wanting. Honey includes all that is sweet, like the honey of grapes, figs, and the reed or calamus, that grew on the banks of the waters of Merom,* and it is forbidden both because it turns to sourness, and leads to fermentation, and perhaps also because it is a luxury, and the Lord desires nothing of earthly sweetness. His offerings must have neither corruption nor carnal sweetness. We must, like Christ, be the Lord’s; holy and separate from the world, not pleasing ourselves. In chapter xxiii. 17, there is a special lesson taught by the presence of leaven in the two loaves of the first-fruits; it is altogether unlike this case.

Ver. 12. “As for the oblation of the first-fruits, ye shall offer them unto the Lord: but they shall not be burnt on the altar for a sweet savor.”

The first ripe fruits of any sort are meant. These, when offered, were typical of presenting the person's self and substance, and hence are included in the subject of meat-offering. But they are not to be brought to the altar, because they show us Christ in a peculiar aspect. And that aspect seems to be Christ glorified, or raised up, after suffering. Hence there is no burning of any part of them, for the suffering is done. The Holy Spirit takes truth in portions, and seems sometimes to turn our eye away from one portion of truth on purpose to let us see better some other portion, by keeping our attention for a time fixed on that alone.

Ver. 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."

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 v. 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. (Rev. iii. 18.) There is a covenant between him and God, even in regard to the beasts of the field (Job v. 23), and fowls of heaven (Hos. ii. 18). The friendship of God extends to his people's property; and to assure us of this he appoints the salt in the meat-offerings, the offering that especially typified their substance. How comforting to laboring 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 savor 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" (Ps. l. 5) is thus confirmed on the part of God; he declares that he on his part will be faithful.

Ver. 14. "And if thou offer a meat-offering of thy first-fruits unto the Lord, thou shalt offer for the meat-offering of thy first-fruits green ears of corn dried by the fire, even corn beaten out of full ears."

These are voluntary meat-offerings, and they differ from those of verse 12. The sense is, "If thou wishest to make a common meat-offering out of these first-fruits, it shall be done in the following manner." A peculiar typical circumstance attends these. These are "ears of corn," a figure of Christ (John xii. 24); and "ears of the best kind," — for so the Hebrew (אָבִיב) intimates. They are "dried by the fire" to represent Jesus feeling the wrath of his Father, as when he said, "My strength is dried up," i. e. the whole force of my being is dried up. (Ps. xxii. 15.) "I am withered like grass." (Ps. cii. 4.) O, how affecting a picture of the Man of sorrows! How like the very life! The best ears of the finest corn in the plains of Israel are plucked while yet green; and instead of being left to ripen in the cool breeze, and under a genial sun, are withered up by the scorching fire. It was thus that the only pure humanity that ever walked on the plains of earth was washed away in three-and-thirty years by the heat of wrath he had never deserved. While obeying night and day with all his soul and strength, the burning wrath of God was drying up his frame. "Beaten out of full ears," represents the bruises and strokes whereby he was prepared for the altar. "Though he were a son yet learned he obedience by the things which he suffered." (Heb. ii. 10.) It is after this preparation that he is a perfect meat-offering, fully devoted, body and substance, to the Lord.

In all this he is "First-fruits," intimating that many more shall follow. He the first-fruits; then all that are his in like manner. We must be conformed to Jesus in all things; and here it is taught us that we must be conformed to him in self-dedication — self-renunciation. We must please the Father as he left us an example, saying, "I do always those things that please him" (John viii. 29), even under the blackest sky.

Ver. 16. "And thou shalt put oil upon it, and lay frankincense thereon: it is a meat-offering."

Ver. 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."

The smoke and the fragrance ascend to heaven. All is accepted — Christ first, then each of his people. He passed through suffering, fire, and flame — then was accepted. They being reckoned one with him, are treated as if they had done so too. Whatever sufferings are left to them are not atoning, but only sanctifying.

THE DRINK-OFFERING.

Some one might here ask, Why is there no mention of the wine-offering or drink-offering? It is rather remarkable that the drink-offering should be omitted in the midst of so full a setting forth of tabernacle rites. It is often joined with burnt-offerings and meat-offerings, as in Ezek. xlv. 17. But properly speaking, the Drink-offering was not a part of any sacrifice; though it was never offered by itself alone. It was a rite superadded to express the worshipper's hearty concurrence in all that he saw done at the altar. Hence, it could be deferred till a convenient time arrived. It appears from Numbers xv. 2, 4, that it was not to be observed till they came to Canaan, and had reached the plentiful vineyards of Sorek and Engeddi.

But we may notice in passing the object and meaning of this ordinance. It was "strong wine poured unto the Lord." (Numb. xxviii. 7.) Wine is the representation of joy, and hence it was an expression on the offerer's part of his cheerful and hearty acquiescence in all that was done at the altar. He saw the lamb slain, a type of atoning blood for his guilty soul; he saw the meat-offering presented, a type of entire dedication to the Lord; and, therefore, when he lifted up the cup of wine, and poured it forth before the Lord at the altar over the ashes of the sacrifice, and the memorial of the meat-offering; his so doing was equivalent to his saying, "In all this I do heartily acquiesce. I welcome atoning blood to my guilty soul, and I give up my redeemed soul to him that has atoned for me. Amen, Amen!"

It is to this drink-offering that reference is made in Judges ix. 13, where wine is said to "cheer God and man." It is not to wine used at table for convivial purposes that allusion is there made, but to wine used at the altar. There it did truly gladden God and man. Like the water of the well of Bethlehem poured out by David, it expressed the heart poured out. The Lord rejoiceth to see a sinner accept the offered atonement. Is not the shepherd's heart glad when he finds the lost sheep? Does not the father weep for very joy as he sees his prodigal return, and falls upon his neck? And likewise the Lord rejoiced to see a ransomed sinner giving himself up to his God, as he rejoiced over Abraham when he did not withhold even Isaac. "He taketh pleasure in them that fear him." On the other hand, the sinner himself was glad as he poured out the wine; for there is "joy and peace in believing," in accepting the offered Saviour. Nor less so in giving up all to the Lord; for he that giveth up "houses and lands," for Christ's sake, receives a hundred-fold more in this present life. Is it not, then, true that "wine made glad the heart of God and man?" Might not the vine that grew in Israel's land say, "Should I leave my wine that cheereth God and man?" The olive, in the same manner, could say, "Should I leave my fatness wherewith by me they honor God and man?" (Judges ix. 9,) because olive-oil supplied the tabernacle lamps, as well as lighted up the halls of princes, and some part of a hin of oil (the special symbol of consecration) must (Numb. xv. 4, 6) accompany every meat-offering.

If it be here asked, Did our Lord fulfil the type of the drink-offering? We say, Yes; by the entire willingness he ever felt, to suffer, and to obey for us. Even on the night wherein he was betrayed, "He sang and gave God praise that he must die." And perhaps there is more meaning in the words of Luke xxii. 20, than is generally noticed. "This cup is the New Testament in my blood." This wine-cup not only exhibits the blood that seals the New Covenant, but exhibits it as the wine that may cheer our souls. The blood of the grape of the True Vine gladdens God and man.

But returning to the immediate subject of the chapter before us, let us sum it up by briefly quoting Hannah's offering (I Sam. i. 24) when Samuel was weaned. We find there three bullocks. This is the burnt-offering — a bullock for herself, and for her husband, and for her child; and as if to express her belief that her child needed atoning blood, she offers a bullock for him as well as for herself, nay (v. 25), expressly offers it at the moment of presenting him. Next, we find the ephah of flour. This is the meat-offering. It expresses the dedication of themselves and all they had to God. An ephah contained ten omers or ten deals, and three of these was the usual quantity that went to each meat-offering (Numb. xv. 9, 12) on such an occasion as this. But here, no doubt, their meat-offering had more than three omers, just in order to show overflowing love. The bottle of wine, last of all, was intended as the drink-offering; and as an ephah of flour was far more than was required by law, even for so many persons (Numb. xv. 9), so no doubt this bottle of wine was more than full measure, and was poured out before the Lord to express the entire cheerfulness wherewith all this was done by the parties concerned. It was after all this (I Sam. i. 28, and ii. 1) that they filled the tabernacle with the voice of adoration and praise, and then returned rejoicing to Ramah.

That this mode of worshipping the Lord was not infrequent in Israel may appear, further, from I Sam. x. 3. The three worshippers whom Saul met "going up to God to Bethel," along Tabor-plain, were carrying, 1. A kid; one for each, to be a burnt-offering; 2. A loaf of bread, or large cake; one for each, to be a meat-offering; 3. A bottle of wine; one for all, as in Samuel's case.

"Happy are the people that are in such a case; yea, happy the people whose God is the Lord!" Happy the people where again and again some thankful worshipper is saying, "What shall I render to the Lord for all his benefits towards me? I will take the cup of salvation, and call upon the name of the Lord." (Psalm cxvi. 13.) The drink-offering of wine, poured out before the Lord over the peace-offering that some Israelite had brought in the way of thanks for benefits received (as Numb. xv. 3, directs), this is "the cup of salvation." And from time to time the courts of the Lord's house are enlivened by the happy countenance of some grateful worshipper, who smiles with delight as the priest pours out for him the sparkling wine of Lebanon or Sorek. Nor is it less true that the Lord himself rejoices; his heart is "cheered;" he rests in his love, making his love the very canopy over all.