The Figures or Types of Christ, Typological category 7
THE GOSPEL OF THE MEAT-OFFERING.
July 5, 12, 19. 1668.Levit. Cap. 2.
2. The Mincha, or Meat-Offering.
THis is mentioned in the ſecond place in that Enumeration of the Legal-Offerings, Lev. 7.37. and treated of in the ſecond Chapter of this Book, next after the Burnt-Offering; and therefore comes now to be ſpoken of out of this Chapter, with help and conference of other Scriptures.
It is called in Hebrew Mincha; concerning the notation or etymology of which word, which may give ſome light to the ſenſe of it, there be divers Conjectures.
Some derive it from Nachah, to bring or Offer; hence Mincha, munus: in like manner as Mizvoh, praeceptum; from Zivah, praecepit.
And though the Rabbins read the Plural Number Menachoth, whence ſome derive it from a feigned Root Manach, that ſo [Mem] may be a radical letter; yet the Plural Number is read Minchoth in Pſal. 20.3.
It is uſed in Scripture in three ſenſes.
1. It is often uſed generally for any thing gift or Preſent, whether to God or men: which confirms the Etymology before given, as Gen. 32.13, 20— Gen. 43.11— 1 Sam. 10.27.
2. It is uſed not only for Gifts or Preſents to men, but for all ſorts of Offerings to God: even ſuch Sacrifices wherein Beaſts were ſlain, as Gen. 4.4. where Abels Sacrifice of the Firſtlings of his Flock, is called his Mincha: ſo it agrees with Qorban, and is of as large extent in ſignification.
3. It is frequently uſed in a narrower ſenſe for an Offering of the Fruits of the Earth, as contra diſtinguiſhed unto Sacrifices of living creatures. So Qorban is the general, and Mincha a ſpecies of Qorban: ſo in this place Lev. 2. Qorban Mincha, and in many other Scriptures.
All propitiatory Sacrifices being referred in Scripture unto theſe two Heads, Zebach and Mincha: as Dan. 9.6— Pſal. 40.6. which the Apoſtle renders foreign, Heb. 10.5. that is, ſlain Sacrifices of living Creatures, which were offered both by Fire and Slaughter; which are called Zebach foreign, hoſtia victima ſacrificium mactatum: and Offerings of Meat and Drink called Mincha, munus ſacrum frumentaceum libum, libamen: which being not living Creatures could not be ſlain, but were offered only by Fire and pouring forth.
Our Tranſlators render it, (and not unfitly) the Meat Offering; from the matter whereof it conſiſted, and from the Rite and manner of Offering, the greateſt part of it being to be eaten for Meat.
Now concerning this Mincha or Meat-Offering, there be theſe ſix things to be enquired into.
1. The Materials of it, which were Corn, Oyl, Frankincenſe and Salt.
2. The Actions to be performed about it; it was to be brought to the Prieſt, the Memorial of it burnt upon the Altar, and the Reſidue eaten by the Prieſt in the holy place.
3. The meaning and ſignification of it; to be a ſweet Savour before the Lord.
4. The Additions prohibited to be annexed to it, which were two, Leaven and Honey.
5. The Appurtenance of Drink-Offerings by divine Inſtitution added to it.
6. The ſeveral Seaſons and Occaſions on which the Meat-Offering was to be offered.
Theſe ſix things we ſhall enquire into, (the Lord enabling us) chiefly out of this Chapter, and partly alſo out of other Scriptures, eſpecially in the two laſt Enquiries, which are not expreſly ſpoken to in this Chapter.
1. The Materials of it, they were theſe four, Corn, Oyl, Frankincenſe, and Salt.
1. Bread Corn, Wheat or Barley, 1 Chron. 21.23. Wheat for the Meat Offering. See alſo Ezek. 45.13, 15. where Wheat and Barley are mentioned for the Meat-Offering.
This was dreſſed and ordered ſeveral ways.
They might offer the Meat-Offering of Wheat.
Either only ground and ſifted into Flower, without any further preparation, verſ. 1. Soleth, ſimila, the Flower of Wheat; or dreſſed and cooked into Cakes and Wafers verſ. 4. Or baked. verſ. 5.6. Or fryed in a frying Pan. verſ. 7. Or Firſt Fruits; not ſo much as grinding it into Meal or Flower, only dryed and beaten. verſ. 14.
This Meat-Offering of Firſt Fruits was of Barley, becauſe that was firſt ripe in that Country: therefore the name of the firſt Month in the Year was called Abib, Exod. 13.4. quaſi menſis ſpicarum, the Month of Ears of Corn.
Out of all which Corn-matter of the Meat-Offering, I ſhall mark three things.
1. It muſt be fine Flower, purged from the Bran.
It ſhews the pure eſtate of Chriſt, and of all Chriſtians, with their ſervices in him, being purged as it were from the Bran of natural Corruption; Aynſw. in loc. Iſai. 66.20. it appears their manner was to bring them in a clean Veſſel.
We ſhould labour in all our Offerings and Sacrifices to be pure and clean in his ſight, and to come with purged and refined Spirits. God muſt have the beſt, as the Flower muſt be fine and not courſe: ſo in the Burnt-Offering the Beaſts were to be without blemiſh: and whatſoever they offered to God muſt be of the beſt, all betokening the purity and perfection of him, of whom they were Types, to wit, Jeſus Chriſt, and beſeeming the excellency of him to whom they were offered: Engl. Annot. on Numb. 28. ult.
2. There was a Meat-Offering of Firſt Fruits; what this is, the Apoſtle informs us 1 Cor. 15.20. Chriſt is the Firſt Fruits by whom the whole Lump is ſanctified.
There may be alſo ſome further accommodations of it, whereof we may ſpeak further, when we come to the Feaſt of Firſt Fruits.
3. It muſt be ground, ſifted, baked, fryed, beaten, and the like; ſome ſuch bruiſing and contuſion of it there muſt be.
So Chriſt was bruiſed for our Iniquities, and beaten with ſtripes for our ſins. Iſai. 53.5. wherein his Members are partakers with him. Col. 1.24.
Hence Ignatius ſweetly and ſpiritually, when he was to ſuffer Martyrdom by being devoured of wild Beaſts, he ſpeaks how his body was the Lords Corn, and muſt be ground by the Teeth of the wild Beaſts, to be prepared for the Lord: as in the Meat-Offering, the Corn was to paſs under ſome ſuch preparation.
2. The ſecond Ingredient in the Meat-Offering, was Oyl. verſ. 1, 4, 5, 7, 15. The quantity of Oyl is not expreſſed, but the meaning was, there ſhould be a quantum ſufficit, a fit proportion of it mingled with the Flower.
Much uſe of Oyl there was under the Law, and ſo we ſhall have occaſion to ſpeak further to it.
It ſignified in general, the Spirit of God in the graces and comforts of it; Iſai. 61.1. which Jeſus Chriſt did receive above meaſure, and from him all Believers in ſome degree, do partake of his anointing. There is and muſt be this ſacred Oyl in all our Offerings, the influence of the Spirit of God.
3. Frankincenſe. The uſe of this was to make a ſweet perfume in the Air, when the burning of the other things might have cauſed an ill ſcent.
It figured the acceptableneſs unto God of the perſons and ſervices of his people, through the mediation and interceſſion of Jeſus Chriſt: he is ſet forth by Pillars of ſmoke, perfumed with Myrrhe and Frankincenſe, with all Powders of the Merchant. Cant. 3.6. and without him our Offerings are not acceptable, nor our Sacrifices ſweet unto God. Jer. 6.20. Hence there was no Oyl nor Frankincenſe in the Sin-Offering, Lev. 5.11. nor in the Jealouſy-Offerings, Numb. 5.15. becauſe though it was for a Memorial, yet it was not to bring the perſon or his ſervices to remembrance with acceptance before God, but to bring his ſin to remembrance.
4. Salt. Verſ. 13. which being required in all their Offerings, and ſo in the Burnt-Offering, there we ſpoke to it, and ſhewed that it was to teach them the perpetuity of the Covenant of Grace that God had made with them: and the wholeſome and ſavoury carriage and walking of his people.
Now put all this together, and it ſpells thus much: That our Meat Offerings, our good Works being anointed with the Spirit, and perfumed with the Incenſe of Chriſts Mediation, are accepted of God, and that in a Covenant of Salt, through the unchangeable faithfulneſs of God in the Covenant.
So much for the Materials of the Meat-Offering, Corn, Oyl, Frankincenſe, and Salt.
2. The Actions to be performed about it, and they were three, verſ. 2, 3.
1. It muſt be brought to the Prieſt.
2. He is to burn a part of it, the memorial of it before the Lord.
3. The remnant of it muſt be eaten by the Prieſt.
1. They were to bring it to the Sons of Aaron the Prieſts, verſ. 2. There was the ſame Action before in the Burnt-Offering, and there we ſhewed the meaning of it, that it 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. verſ. 2, 9, and 16.
[For a memorial] This (as Interpreters well obſerve) is ſpoken after the manner of men, to put God in remembrance of the perſon, or rather of his own love to him, and Covenant with him in Jeſus Chriſt. Pſal. 20.3. The Lord remember all thy Offerings, and accept thy Burnt-Sacrifice— Act. 10.4. Thy Prayers and thine Almes are come up for a memorial before God. Hence Nehemiah prays Remember me, O my God, concerning this. Neh. 13.14, 22. the meaning is, that the Smoke thereof was to come up before God with acceptance; therefore there was Frankincenſe burnt with it, to make a ſweet ſmell.
3. The Remnant was Aarons and his Sons. verſ. 3. and again verſ. 10. that is, to eat it in the Sanctuary. ſee Lev. 6.16, 18. Except the Meat Offering of the Prieſts which might not be eaten, but was to be all burnt for a whole Burnt-Offering. Cap. 6. verſ. 23.
This may be applied two ways.
1. To the Communion and Participation of Chriſt, by all Believers; For they are all Prieſts unto God. Rev. 1.6. A Royal Prieſthood. 1 Pet. 2.9. verſ. 5. An holy Prieſthood to offer up ſpiritual Sacrifices. And Chriſt is our Meat-Offering, he is the Bread of God, the bread of life. Joh. 6.33. So then the Prieſts eating the Meat-Offering, is Believers feeding upon Chriſt by Faith.
As the Meat-Offering was partly burnt upon the Altar, and partly eaten by the Prieſts: ſo Jeſus Chriſt, having offered up himſelf once for all, doth always continue a ſpiritual Meat-Offering, and Food for the hungry Souls of all Believers to feed upon. His fleſh is meat indeed, his blood is drink indeed. Joh. 6.
2. This was part of the Prieſts maintenance. As indeed they had ſomething out of every Offering, ſee Numb. 18.9, 10.
From whence we ſee, that they who ſerve at the Altar, ſhould live of the Altar; they that preach the Goſpel, ſhould live of the Goſpel.
The third thing concerning the Meat-Offering, is the ſcope and intent of it: this is hinted in verſ. 3. To be an Offering made by Fire of a ſweet ſavour unto the Lord.
More particularly, there was a fourfold Myſtery ſhadowed forth by it; I ſpeak now as to the general ſcope of the whole: for the myſteries of particular Rites and Ceremonies about it, muſt be ſpoken to under each particular Rite.
1. It did prefigure and ſhadow forth the atonement or expiation of ſin, by the Righteouſneſs of Jeſus Chriſt, both by his Sufferings and Actings, his active and paſſive Obedience.
That this was one part of the myſtery of the Meat-Offering, the Scripture is expreſs: 1 Sam. 3.14. the iniquitie of Elies houſe ſhall not be purged or expiated foreign with Sacrifice, or Offering for ever. Neither by ſlain Sacrifices, nor by Meat Offerings for ever; ſo 1 Sam. 26.19. if the Lord have ſtirred thee up againſt me, let him accept a Mincha. And Pſal. 40.6. ſpeaking of propitiatory Sacrifices, he ſaith Zebach and Mincha; ſlain Sacrifices and Meat-Offerings thou wouldſt not.
The Apoſtle applies this to the ſufferings of Chriſt for the expiation of our ſins, Heb. 10.5, 10. Therefore when Chriſt was come, he did cauſe both Zebach and Mincha to ceaſe, Dan. 9.27. both the ſlain Sacrifices, and the Meat-Offerings.
And it is expreſly ſaid of the poor mans Meat-Offering for his Treſpaſs, that it ſhall make atonement, Lev. 5.11, 13.
This is thought to be ſome account of the Apoſtles limitation, Heb. 9.22. where he ſaith, That under the Law almoſt all things were purged by blood. For it was not always done by ſlain Sacrifices, but ſometimes by Meat Offerings.
And as the Scripture is clear for it: ſo indeed the thing it ſelf ſpeaks. For there was in the Meat-Offerings, an expreſs adumbration of both the parts of that juſtifying Righteouſneſs of Jeſus Chriſt, by which we are reconciled to God.
His Sufferings or paſſive Obedience. For there was a deſtroying of the Mincha by fire, and pouring it forth; as well as of the Zebachim by fire and blood.
Here was alſo an adumbration of his active Obedience, or fulfilling all Righteouſneſs, which was his meat and drink. Joh. 4.34. My meat, is to do the will of him that ſent me, and to finiſh his work. I know ſome have made ſome queſtion of this, whether the Meat-Offering were Propitiatory, or only Euchariſtical? But you ſee how clear it is, both from the Scripture, and from the Analogy of the thing it ſelf.
2. The Meat-Offering ſignified alſo the perſons of Believers, who (through Chriſt) are ſanctified and cleanſed to be a pure Oblation or Meat-Offering unto God. They are compared in Scripture to a Meat and Drink-Offering; Iſai. 66.20. They ſhall bring their brethren for a Mincha or Meat-Offering unto the Lord. which was fulfilled in the Converſion of the Gentiles, as the Apoſtle ſpeaks Rom. 15.16. and in the ſufferings of the Saints, eſpecially when they ſuffer unto death and martyrdom in the Cauſe of Chriſt. They are a Drink-Offering to the Lord, exceedingly accepted of him; Philip. 2.17. Yea, if I be offered up as a Drink-Offering (ſi pro libamento offerar Beza) upon the ſacrifice and ſervice of your Faith, I joy and rejoyce with you all. 2 Tim. 4.6. For I am now ready to be offered, foreign. and the time of my departure is at hand. The Note upon it is this, I am ready to be offered for a Drink-Offering; and he alludeth to the pouring out of blood or wine, which was uſed in Sacrifices.
3. The Meat-Offering ſignified not only their perſons, but their ſervices, thoſe fruits of grace and good works that Believers do perform, whether towards God or towards man; which are often compared to fruits, and to meat and drink.
And the Meat-Offering you know, conſiſted of the Fruits of the Earth, of things to be eat and drunk. Good works are called fruits, Phil. 1.6. and again Philip. 4.17. And meat and drink. Joh 4.32. I have meat to eat that ye know not of, and what was that? See verſ. 34. My meat is to do the will of him that ſent me, and to finiſh his work. As the Meat Offering conſiſted of the Fruits of the Earth, things to be eat and drunk.
To inſtance in particulars.
1. Prayer. Pſal. 141.2. Let my prayer be ſet before thee as Incenſe, and the lifting up of my hands as the evening Mincha, or Meat Offering: ſo when the Lord told the Jews, I will not accept a Mincha or Meat Offering at your hands; he addeth, that in ſtead of them, Mal. 1.10, 11. From the riſing of the Sun to the going down of the ſame, Incenſe ſhall be offered to my Name, and a pure Mincha, a pure Meat-Offering. which is fulfilled when men pray every where lifting up pure hands, &c. 1 Tim. 2.8.
2. Praiſe and thankful acknowledgment of Gods goodneſs and ſoveraignty, and the intereſt God hath in us, and in all our comforts and enjoyments, which, as they come from him, are thus acknowledged by way of Chief-Rent in Sacrifice. This ſmall Rent (as a Peper corn in ſome Leaſes) being an acknowledgment of their Homage, that he is the great Landlord and Owner of all the good they enjoyed: therefore while his Worſhip was neglected, he blaſted them in all their outward comforts, Hag. 1.9, 10, 11. But when they acknowledged him, he remembered them; Cap. 2. verſ. 19. And left a Meat-Offering and a Drink-Offering in the houſe of the Lord, as Joel 2.14. This is a ſecond duty taught in the Meat-Offering.
3. Some conceive here was a prefiguration alſo of the Sacrament of the Lords Supper, and indeed ſomething of Analogy doth appear: for the Meat-Offering did conſiſt of Bread and Wine, as the Lords Supper doth. And as the Meat was eaten by the Prieſts: ſo is the Bread by Believers, who are Goſpel-Prieſts.
But yet, as in all Similitudes and Types; beſide the Analogy, there be alſo ſundry diſproportions and diſparities, between the Type and the thing typified: ſo here for the Meat-Offering, was both a Feaſt and a Sacrifice, part of it being burnt upon the Altar. But the Lords Supper is only a Feaſt and not a Sacrifice, being wholly eaten by the Prieſts.
The Meat-Offering did refer to what was future, the Lords Supper to what is paſt: that was a prefiguration of the true Sacrifice; the Lords Supper is a commemoration of it.
In the Meat-Offering the Wine was only poured forth before the Lord: but in the Lords Supper, the Communicants are to drink it. Drink ye all of it. Mat. 26.27.
In a word, that was a Type; this a Sacrament.
4. There is a fourth duty which the Sacrifice of the Meat-Offering may refer to, and that is, Almes, bounty and liberality to the Saints, and to the Poor: this is a true Sacrifice, and a Goſpel Meat-Offering. The Apoſtle ſeems to ſpeak of it under ſuch a notion; Heb. 13.16. To do good, and to communicate forget not, for with ſuch Sacrifices God is well pleaſed. And Philip. 4.17, 18.
4. The Meat-Offering ſhadowed forth the acceptation of our perſons and ſervices with the Lord: ſo in the places before alledged, Philip. 4.17, 18. the Apoſtle calls what the Philippians ſent unto him for his ſupply, An Odour of a ſweet ſmell, a Sacrifice acceptable, well pleaſing unto God. ſee Mal. 1.10. God rejects the Jews, but accepts the Gentiles in their ſtead, together with their prayers and ſervices, verſ. 11.
Upon this account, Frankincenſe was an Ingredient in the Meat-Offering, to make a ſweet ſmell; Hoſ. 9.4. They ſhall not offer Wine Offerings to the Lord, neither ſhall they be pleaſing unto him. The Lord hath ſometimes given ſignal evidence and teſtimony of his good acceptance of this Sacrifice, and of his people therein: ſee 2 King. 3.9, 10, 20.
So that look as our Reconciliation to God, was in a ſpecial manner taught and held forth by the Burnt-Offering: ſo our Sanctification and acceptation with him, is in a peculiar manner taught and ſhadowed forth in the Meat-Offering: which hath occaſioned ſome to reſtrain it to this Scope only, though that is a miſtake as hath been ſhewed.
Thus you ſee the general Myſteries adumbrated and ſhadowed forth in the Meat-Offering, namely, Jeſus Chriſt his atoning and reconciling us to God: as alſo Believers, their perſons, their ſervices, the acceptance of both before God.
4. The fourth Enquiry touching the Meat-Offering is, concerning the additions forbidden to be annexed to it; which were two, Leaven and Honey. verſ. 11.
The reaſon and intent of this, is worthy to be conſidered and enquired into.
And firſt for the literal ſenſe and meaning of the Prohibition, it is concerning Fire-Offerings at the Brazen Altar: Leaven and Honey might not come upon the Altar; but yet Leaven was permitted and allowed in Thank Offerings, Lev. 7.13. and in the Offerings of Firſt Fruits, Cap 23.17. So here in this ſecond Chapter, Verſ. 12. it is thought to be ſpoken by way of caution; they might offer it leavened, but not ſacrificed at the Altar.
Honey alſo is numbered among the Firſt-Fruits, 2 Chron. 31.5. Though ſome underſtand that of Dates, which are as ſweet as Honey. This 12. verſ. ſome explain it thus: ye ſhall offer them to the Lord for a Wave-Offering, but not for an Oblation at the Altar. This is ſtrictly forbidden both in this and in divers other Scriptures as in reference to the Paſſover, and that very ſeverely under the pain of Extermination or cutting off, Exod. 12.19. And in Amos 4.5. they are ſarcaſtically reproved for it: for that Interpretation agrees beſt with the Scope.
Now for the Reaſons of the Prohibition.
And firſt for Leaven: Leaven you know hath a ſower taſte, (it hath its name) one of its names in Hebrew foreign from the ſowerneſs of the taſte Vinegar is a Conjugate from the ſame Root, Numb. 6.3. Chometz Jajin.
And it hath a ſowring and a ſwelling quality and property, and an infecting ſpreading quality, when it is put into a Batch of Dough, it ceaſeth not till it hath made all the reſt like unto it ſelf: as our Saviour ſpeaks of it, Mat. 13.33. Leaven which a Woman took and hid in three meaſures of Meal, till the whole was leavened. And ſo the Apoſtle Gal. 5.9. A little Leaven leaveneth the whole lump.
Aul. Gellius. Lib. 8. Cap. 15.The Heathen did retain by blind Tradition, ſome footſteps of this Ceremony: for the flamen dialis or Roman Prieſt, might not by their Canons touch any leavened Meal.
Plut. queſt. Rom. apud Aynſw. in Exod. 12.15.Plutarch ſcanneth the reaſon of it thus; becauſe Leaven it ſelf proceedeth from corruption, and corrupteth alſo the Meal with which it is mixed.
And therefore by the way that Metaphor of Fermentation ſo much uſed by ſome late Philoſophers, it may be doubted whether it be always ſo congruous, and ſo full of light to clear up the myſteries of nature, as they ſuppoſe who make ſuch continual uſe of it; for it is but one kind or way of corruption.
But for the ſpiritual myſtery of it.
Leaven argues Corruption, and therefore unleavened, is as much as to ſay uncorrupted.
I find Leaven applied in Scripture to ſin and ſinners, and Corruptions of all ſorts, and particularly to theſe four.
1. To falſe Doctrine, Mat. 16.6, 11, 12. The Leaven of the Phariſees, is the falſe Doctrine of the Phariſees.
2. To ſcandalous and wicked practices; 1 Cor. 5.6, 7, 8. Purge out the old Leaven, that ye may be a …ein lump as ye are unleavened— Let us keep the Feaſt not with old Leaven, neither with the Leaven of malice and wickedneſs, but with the unleavened bread of ſincerity and truth.
Diſcontent; Pſal. 73.21. thus my heart was grieved Or according to the Hebrew Metaphor, thus was my heart leavened or ſowred: Ki Jithchametze leba…i, or rather leavened and ſowred it ſelf.
Malice and cruelty, the Leaven of maliciouſneſs; Pſal. 71.4. Deliver me O my God, out of the hand of the unrighteous and cruel man, the leavened perſon, Chometz. So likewiſe Pride is fitly compared to Leaven, becauſe it puffs and ſwells the heart.
3. To Hypocriſy and ſecret ſins; Luk. 12.1, 2. the Leaven of the Phariſees, which is Hypocriſy.
4. To promiſcuous Communion and carnal mixtures in Church ſociety; 1 Cor. 5.6. A little Leaven leaveneth the whole lump.
Some are apt to ſay, their ſin will do me no hurt: but you may be deceived in this. I tell thee their ſins may infect and damn thee; One Fornicator or profane perſon muſt not be allowed in the Church, leſt many be defiled. Heb. 12.15, 16.
This is a Truth ſo clear throughout the whole Scripture, that if I were to chooſe what Death I would dye, I think I could never chooſe to dye in a better cauſe, than for bearing witneſs to this Truth. That the Church of God ought not to be made a Den of Thieves, and a Refuge and Receptacle for wicked Livers: there muſt be no ſuch Leaven in the Houſe of God.
Now put all theſe together, and put them into the affirmative, and you ſee a fourfold Inſtruction in this Prohibition of Leaven.
It teacheth us.
1. Soundneſs in the Faith of Chriſt.
2. Holineſs of life.
3. Sincerity of heart.
4. Purity of Church Communion.
2. Honey was forbidden alſo; it may ſeem ſtrange that ſo ſweet and ſo good a thing ſhould be ſo ſeverely interdicted. How often is the Land of Canaan commended as a Land flowing with Milk and Honey? But to eat too much of it, is not good. Prov. 25.16, 27. It cloys and loads the Stomach, and turns to choler and bitterneſs; and if poured upon the Fire, it ſwells and riſeth up in Froth.
Three things we may learn out of this Prohibition of Honey.
1. That God will be worſhipped according to his own Inſtitution and Command; his Will is the Rule we muſt ſubmit unto, though we cannot well ſee the reaſon of it.
We muſt not follow any Invention of our own, though to our carnal thoughts it ſeem as ſweet as Honey, though it ſeem never ſo decent; never ſo orderly: as that is the common pretenſe, it is for decency and orders ſake.
But what think you Friends, is not Honey ſweet and decent too? But God requires it not: therefore away with it from the Meat-Offerings of the Lord.
2. That holy temperature and equability of ſpirit, that becometh Saints in all the conditions and viciſſitudes they paſs through; we muſt take heed of Extremes. There ſhould be neither Leaven nor Honey; neither too much ſower, nor too much ſweet; neither inordinate ſorrow, nor inordinate pleaſures in the Meat-Offering of the Saints; they ſhould neither be dejected nor lifted up, but in an even well compoſed frame and temper of Spirit, 2 Cor. 12.7, 10. neither leavened and ſowred with diſcontent under worldly troubles, nor ſurfeited with the ſweatneſs and Honey of carnal pleaſure, and delight and contentment of the Creature.
3. Some apply it unto Chriſt himſelf, thus: That there is in Chriſt our Meat-Offering, no ſuch ſweetneſs which turns to loathing, no ſuch pleaſure whereof a man can take too much; there is no glutting, no ſatiety, no after ſorrows, no ſuch delight as proves bitter in the latter end, as much Honey doth. But on the contrary, the more any man taſtes of the ſweetneſs and comfort that is in him, the more he ſhall long for it, and ſay, Lord evermore give us of this bread. as Joh. 6.34. more of this bread, more of this comfort, this Communion with God. He is not ſweet at firſt, and bitter afterwards: but his Yoke ſeems heavieſt at firſt, but lighter afterward: he ſpeaks firſt of the Croſs, then of the Crown of Glory.
Theſe four are all in this Chapter; for the other two additional Enquiries, we ſhall borrow Light out of other Scriptures further to illuſtrate this.
5. The fifth Enquiry concerning the Meat-Offering is, concerning the appurtenance of Drink-Offerings by divine Inſtitution, affixed and annexed to the Meat-Offering.
I reckon it as an appurtenance to the Meat-Offering, for two Reaſons.
1. Becauſe it is not mentioned as a diſtinct Species in that Enumeration of the Legal-Offerings, which hath been ſo often quoted Lev. 7.37. The Drink-Offering is there omited, as being included and underſtood in the Meat-Offering.
2. Becauſe it was never offered alone under the Law, but always in conjunction with the ſlain Sacrifices, to compleat the Meat-Offering belonging to them.
It is true, before the Law we read of Drink-Offerings alone; Jacob Gen. 35.14. he ſet up a Pillar in Bethel, and he poured a Drink Offering thereon, and he poured Oyl thereon.
But after that Regulation and Reformation of the Offerings by Moſes, we never read of any Drink Offering alone, but only in Conjunction with Meat Offerings, and Slaughter-Offerings. As Numb. 15.5. And the fourth part of a Hin of Wine for a Drink-Offering ſhalt thou prepare, with the Burnt-Offering, or Sacrifice for one Lamb. And verſ. 7. For a Ram, thou ſhalt offer for a Drink-Offering the third part of a Hin. And again verſ. 11. For a Bullock. And Numb. 28.7. The Drink Offering thereof ſhall be the fourth part of an Hin for one Lamb, &c. Lev. 23.18. They ſhall be for a Burnt Offering unto the Lord, with their Meat-Offerings, and their Drink Offerings.
And in Hezekia's time, when he purged the Houſe of God, it is ſaid 2 Chron. 29.35. The Burnt-Offerings were in abundance with the fat of the Peace-Offerings, and the Drink-Offerings for eve By rurnt Offering.
I ſhall ſpeak to three things upon the Drink-Offering.
1. The matter of it.
2. The Rite and manner of Oblation.
3. The Myſtery of it.
1. Firſt then for the matter of it, it was Wine; Numb. 15.5. Wine for a Drink-Offering ſhalt thou prepare. Called Shekar in Numb. 28.7. from whence the Greek Sikera, that is, a ſtrong inebriating Wine; our Tranſlators here render it ſtrong Wine.
Hence Hoſ. 9.4. They ſhall not offer Wine-Offerings to the Lord.
Hence Judg. 9.13. in Jothams Parable the Vine ſaith, ſhould I live my Wine which cheereth God and man?
How doth Wine cheer God? It cannot be ſaid to cheer God otherwiſe, than in Offerings and Sacrifices.
The Heathen fell into an horrible Corruption, as to this; for that they mingled Blood in their idolatrous and ſuperſtitious rage in Drink Offerings, whereto the Pſalmiſt alludes, Pſal. 16.4. and declares how he abominates ſuch a practiſe; Their ſorrows ſhall be multiplied that haſten or give Gifts to another God: their Drink-Offerings of Blood will I not offer. It is not unlike the Health Drinkers of our times, of whom you may have heard of ſome who (in their raging profanneſs) have mingled their own Blood with Wine, and ſo have drunk it in Healths to the Devil, and to the confuſion of Sion, and Sions King.
2. The Rite and manner of Oblation was, by pouring of it forth before the Lord: Numb. 28.7. In the holy place ſhalt thou cauſe ſtrong Wine to be poured out unto the Lord for a Drink Offering, that is, upon the Altar ſay ſome, but not upon the Fire; or as others beſide the Altar: for it is likely the Wine of the Drink-Offering was to be poured forth, where the blood of the ſlaughtered Sacrifices was poured forth: but that was at the bottom of the Altar, as you have formerly heard upon Cap. 1. with Cap. 8.15.
Hence it hath its name in Hebrew Neſek, libamen, a ſacred effuſion, or a pouring out; from the Verb Naſak, fudit, effudit.
They were not to drink it; that might have been an occaſion of intemperance and drunkenneſs, there being dayly and continual Drink-Offerings; nay there was no piece of legal worſhip wherein they were commanded to drink Wine.
But there is an expreſs prohibition of any ſuch Rite; Lev. 10.8, 9. And the Lord ſpake unto Aaron, ſaying, Do not drink Wine or ſtrong drink, thou nor thy Sons with thee, when you go into the Tabernacle of the Congregation, leſt you die. Verſ. 10. And that you may put difference between holy and unholy, and between unclean and clean.
3. The ſpiritual Myſtery of it. Doubtleſs it had much of ſpiritual myſtery in it: the Pſalmiſt calls it the Cup of Salvation. Pſal. 116.13. I will take the Cup of Salvation and call upon the Name of the Lord, for what other Adminiſtration under the Law that expreſſion could relate unto, beſides this, I know not: there being no other uſe of Cups of Wine amongſt them in the Worſhip of God, but only in theſe Drink-Offerings whereof we ſpeak.
Three things I ſhall briefly note.
1. Wine in typical and allegorical Scriptures, doth ſometimes ſignify the joys and conſolations of the Holy Ghoſt: for Wine rejoyces and cheers the heart, Pſal. 104.15. Wine that maketh glad the heart of man. Therefore the Apoſtle Epheſ. 5.18. ſo ſpeaks, Be not inebriated with Wine wherein is exceſs, but be ye filled with the Spirit. The Apoſtles Antitheſis between Wine and the Spirit intimates this; Cant. 1.2. Thy love is better than Wine. And verſ. 4. We will be glad and rejoyce in thee, we will remember thy love more than Wine. And Cant. 2.5. Stay me with Flagons, comfort me with Apples, for I am ſick of love. Stay me with Flagons, that is, with Flagons of Wine. Metonymia ſubjecti continentis pro contento. As in the Supper the Cup is put for the Wine. This Cup is my blood, that is, the Wine in the Cup: ſo here Stay me with Flagons, ſhe prays for the ſenſe of his Love.
2. We find the Saints pouring out their blood in the Cauſe of Chriſt, compared to a Drink-Offering, Phil. 2.27. 2 Tim. 4.6, And ſo is in an higher, in a much higher ſenſe the blood of Chriſt repreſented by Wine in the Sacrament of the Supper, as his Fleſh by Bread: and ſo the Meat and Wine in the Meat-Offering, may alſo repreſent his Fleſh and Blood.
3. It ſhadowed forth the Lords acceptance of his people, Shall I leave my Wine wherewith I cheer both God and man? Judg. 9.13. that is, pleaſing to God in Sacrifice.
Hence when the Lord declares his rejection and diſacceptance of them; Hoſ. 9.4. he thus expreſſeth it, they ſhall not offer Wine Offerings to the Lord, neither ſhall they be pleaſing unto him.
6. The ſixth and laſt Enquiry that was propounded concerning the Meat-Offering is, the Seaſons and Occaſions upon which it was to be offered.
There is the more cauſe to ſpeak to this, both becauſe the Scripture is Copious in it, and becauſe there hath been ſomething of controverſy, and ſomething perhaps of inadvertency and of miſtake about it.
You may note this in general: There be ſome Offerings which were Meat-Offerings as to their matter, which yet did not come under the Rule of the Meat Offering, as it is here laid down in this ſecond Chapter of Leviticus.
There be three Inſtances of this.
1. The Wave Sheaf. Lev. 23.10, 11.
2. The two Wave Loaves. Lev. 23.17. It is true, theſe agreed in the matter with the Meat-Offering properly ſo called; for they were of the Fruits of the Earth, that were to be eaten: but yet they did not come under the Rule of the Meat-Offering.
For they were not Iſhim Offerings made by Fire, they were not to be burnt, nor were they moſt holy, to be eaten by the Prieſts alone in the holy place: and they were to be made with Leaven, which is contrary to the ordinary Rule of Meat-Offerings.
But they were Heave-Offerings, which were but ſingly and not doubly holy.
3. A third Inſtance is the Jealouſy-Offering. Numb. 5. which differs from the Meat Offering, partly in the matter. For the Jealouſy-Offering was not fine Flower, nor yet Flower of Wheat, Qemach Sheirim Meal of Barley; … ſome render it the Bran of Barley.
Barley the courſeſt ſort of Bread-Corn and Bran, the courſeſt part of that Grain: not Wheat, but Barley; not Flower, but Meal and no Oyl nor Frankincenſe with it.
It differed alſo and chiefly in the end and uſe, the Meat-Offering being for expiation, as hath been formerly proved: but the Jealouſy-Offering was for exploration and diſcovery of guilt or innocence. It was for a Memorial, but not for a Memorial of acceptation, but to bring ſin to remembrance, Numb. 5.15.
For theſe Reaſons, though there be ſomething of general agreement, being of the Fruits of the earth, and ſo may be called a Meat-Offering in a general ſenſe, and ſo accordingly is called Mincha, verſ. 15. Yet you ſee how much it differs from the Rule of the Meat-Offering, in this ſecond of Leviticus; therefore it was not properly a Meat Offering.
Queſt. But when then was the Meat Offering offered? And what Offerings were there under the Law, that come more fully under that notion?
Anſ. They were of two ſorts, either ſeparate, or conjoyned with other Offerings. Of ſeparate Meat Offerings there are two ſignal Inſtances.
1. The poor mans Treſpaſs Offering, Lev. 5.11, 12. in ſtead of the Treſpaſs Offering of Cattel, becauſe of his poverty.
2. The Shew Bread, Lev. 24, 7, 9.
It ſeems to have been a Meat-Offering for the Incenſe was burnt as a Memorial for the Bread, ſay ſome.
Or as others; an handful of the Flower whereof they were made, was burnt for the whole: and the reſt was eaten by the Prieſts, after they had been preſented, and had ſtood for a time before the Lord: ſo much as to ſeparate Meat Offerings.
Now 2. as to Meat Offerings conjoyned with other Offerings.
The general Rule is this. That they were conjoyned with Burnt Offerings of Cattel, and with Peace Offerings, whether offered as Vows, or as Freewil-Offerings, or at their ſolemn Feaſts, and in ſundry other incidental occaſions.
But they were not conjoyned with Burnt Offerings of Fowls▪ nor with Sin, or Treſpaſs Offerings▪
This Rule is both affirmative and negative, it is grounded upon Numb. 15.4, 9.
Hence as there was a dayly Burnt-Offering, ſo there was a dayly Meat-Offering; Numb. 4.16. Numb. 28.4, 5.
And ſometimes the Lord gave ſignal teſtimonies of his acceptance of it, as 2 King. 3.9, 10, 20. So at the Conſecration of the Prieſts and Levites, Lev. 8.26, 27. And Lev. 9.4. At the Conſecration of the Levites, Numb. 8.8. At the Expiration of the Nazarites Vow, Numb. 6.17. At the Dedication of the Tabernacle. there were twelve Meat-Offerings according to the number of the Tribes, Numb. 7.13, 14.
Alſo the Sheaf of Firſt Fruits, though it ſelf was a Wave-Offering, yet there was a Meat-Offering annexed to them, Lev. 23.18.
So that generally where you have a Burnt-Offering, or a Peace-Offering under the Law, whether under the notion of a Vow or a Freewil-Offering, or at their ſtated Feaſts, and in moſt incidental occaſions, though I cannot ſay in all, for it is not mentioned in the purification of women after Child-bed, Levit. 12.6. They had a Meat-Offering by divine Inſtitution, annexed and conjoyned with it.
The other part of the Rule is negative, and it is this: we do not find that Meat-Offerings were annexed unto the Burnt-Offerings of Fowls, or to Sin, or Treſpaſs Offerings, or to Firſt-Fruits, or Tythes, or to the Paſchal-Lamb, though to the Feaſt of the Paſſover they were, Deut. 16.1, 2. And in the cleanſing of the Leper, the Meat-Offering ſeems to be annexed to the Sin-Offering, Lev. 14.10. which is a peculiar Caſe.
This Rule is drawn from the authority of the Scripture negatively, there being no ſuch annecting of it unto theſe in that place, Numb. 15. where it is annexed unto Burnt-Offerings and Peace-Offerings: but where it was not commanded, where they were not directed to it in the Law, they might not do it.
Ʋſe. See the fulneſs of ſpiritual Myſtery, and the plenty of Goſpel Light and Teaching, that is in the Sacrifice of the Meat-Offering.
To recapitulate briefly ſome Heads of things, which have been more largely opened to you.
It relates both to Chriſt and Chriſtians, and is full of ſpiritual myſtery as to both.
1. As to Chriſt, he is the true Meat-Offering, the Food of our Souls: it was to conſiſt of fine Flower, to denote his Cleanneſs and Purity.
The baking, frying, drying, beating of it: points us to his Sufferings, and ſo doth the burning of it upon the Altar.
The pouring forth the Wine belonging to the Meat-Offering, plainly repreſents the pouring out his Blood.
The Green Ears, repreſents Chriſt as the Firſt Fruits, by whom all the reſt is ſanctified.
The Prieſts eating it, tells us how Believers feed upon Chriſt by Faith, as the Bread of Life.
The Oyl, is the Spirit of Chriſt.
The Incenſe, his Prayers and Mediation, and the efficacy and acceptance thereof with God for us.
The Salt of the Covenant, is the ſtability and everlaſting faithfulneſs of God as our God, in a Covenant Relation through Jeſus Chriſt.
The prohibition of Leaven and Honey, frees Chriſt from all Corruption of life and doctrine, and all ſuch deceiving comfort, which afterwards like Honey turns to bitterneſs.
2. Apply it to Chriſt myſtical, to the Saints and Members of Chriſt, for it may be ſo applied: the Gentiles under the Goſpel are preſented as an acceptable Meat-Offering to the Lord, Iſai. 66.20. Every particular and circumſtance of it is full of teaching.
The Fine Flower, teaches us to purge our ſelves from the Bran of our natural Corruption.
We muſt be anointed with the Unction of the Spirit.
The Incenſe, teaches us to be much in prayer, and to expect acceptance with the Lord.
The Salt, inſtructs us in the ſafety of our Covenant-Eſtate and Intereſt in God: and that our ſpeeches and whole deportment, ſhould be ſavoury and ſeaſoned with Salt.
The forbidding of Leaven and Honey, calls upon us to purge out the Old Leaven of ſinful Corruption, and to take heed of the ſweetneſs and pleaſures of ſin.
I beſeech you brethren do not reſt in the notional underſtanding of theſe Truths, but reduce all to practice.
If ye know theſe things, happy are ye if ye do them. Joh. 13.17. But if you know all myſteries, and have not love, 1 Cor. 13.1, 2. it profiteth nothing.
And to preſs you a little further; you may obſerve, that the Meat-Offering under the Goſpel, is larger than it was under the Law; as you will find if you compare Numb. 28. with Ezek. 46. For in Numb. 28.5. the Meat-Offering is but the tenth part of an Ephah, it is but the fourth part of an Hin of beaten oyl. But in Ezek. 46.13, 14 it is augmented, the Meat-Offering to a ſixth part of an Ephah, and the third part of an Hin of oyl.
This ſpeaks a greater degree of fruitfulneſs and more ample obedience under the Goſpel, then was of old under the Law.
That look as the Grace of God in Chriſt abounds towards us under the Goſpel, ſo ſhould we abound in our Returns of thankful and fruitful obedience. 1 Tim. 1.14. And the Grace of our Lord was exceeding abundant with faith and love, which is in Chriſt Jeſus.
Can you not go along with the Apoſtle in thoſe expreſſions? Hath not God abounded towards you in Mercy and free Grace? Have you not ſometimes ſaid, never ſuch a Pattern of Mercy, never the like Riches of free Grace, if the Lord pardoned ſuch ſins, and heal ſuch backſlidings: therefore be you abundant in the work of the Lord, 1 Cor. 15. ult.
If you know theſe things, happy are you if you do them.