him, we proceed to consider the offering of the firstfruits, which is still the minchah under yet another form. The text brings before us

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I. THINGS PECULIAR TO THE OFFERING OF THE FIRSTFRUITS. These are: 1. The matter of the offering. (1) It is specified as green ears of corn." Still, observe, it is of the nature of bread, and so still typifies Christ, the Bread of Life. (2) But in this case the life is in the grain. In this view Christ compares himself to a corn of wheat (John xii. 24). In this passage there is also a reference to Ps. lxxii. 16, which is construed by learned Jews thus: "He shall be a corn of wheat in the earth on the top of the mountains." (3) It is specified as "firstfruits." As the firstborn of every animal was the Lord's (Exod. xii. 29; xiii. 12, 13; Numb. xviii. 16), so did he claim the vegetable firstfruits. And as Christ is "the Firstborn of every creature" (Col. i. 15), the Antitype of every firstborn,-so is he the Firstfruits of everything in the creation. Through him all things are blessed to our use and benefit. (4) In this character Jesus will come out in full form in the resurrection. He is the "First-begotten from the dead" (Rev. i. 5). The "Firstfruits of them that slept " and still sleep (1 Cor. xv. 20, 23; 1 Thess. iv. 14). Thus is he "the Beginning [or Chief] of the [new] creation of God" (Rev. iii. 14). 2. The treatment it received. (1) The corn was dried by the fire. It was not allowed to dry gradually and gently in the air, but was violently scorched. Here was set forth expressively that fire of grief and sorrow which parched the soul of Jesus. The fires of his zeal for the glory of God, which was outraged by the sinfulness of men, entered into his very soul (Ps. cxix. 139). So did the corresponding flames of sympathy for that humanity which he had so wondrously assumed; consuming, because of its sinfulness, under the fires of God's anger. (2) It was beaten. This threshing of the wheat represented the severity with which Jesus was treated, (a) in the court of Caiaphas; (b) in the hall of Pilate; (c) at the place called Calvary (Isa. liii. 5, 8). II. THINGS COMMON TO THE FIRSTFRUITS AND OTHER FORMS OF THE MINCHAH. 1. It was offered upon the altar of burnt offerings. (1) Touching the altar, it became a sacrifice to God. (2) Consumed in the fire, it was accepted by God. 2. It was offered with oil. (1) The natural use of this was that the offering thereby became more readily consumed. The flame of oil is bright and fervent. (2) This was a symbol of the Holy Spirit's grace, which without measure rested upon Christ (see Ps. Ixix. 9; John ii. 17). 3. It was offered with frankincense. (1) The physical use of this would · be to take away from the tabernacle the smell of a slaughter-house, and to fill the courts with a grateful odour. (2) The spiritual use was to prefigure the fragrance of the merits of Jesus, (a) in his sacrifice (Eph. v. 2); (b) in his intercession (Rev. viii. 3, 4). Thus the offensiveness of the flesh in us is destroyed, and the living sacrifice becomes acceptable (Rom. xii. 1).-J. A. M.

Vers. 1-16.-Our recognition of the hand of God in the blessings of life. The fact that the law of the meat offering follows that of the burnt offering is itself significant. It suggests

I. THE TRUE ORDER OF THE DIVINE LIFE IN MAN. It is, indeed, a mistake for the human teacher to attempt to lay down precise lines of thought and feeling along which souls must move. "The progress of religion in the soul" varies with individual experience. The action of God's Spirit is not limited, and while we should seek to lead all souls to walk in the road by which we are travelling, we should not be anxious that they should tread in our own steps. On the other hand, there is an order of thought and experience which may not be inverted. First the burnt offering, then the meat offering; first the soul's presentation of itself as a sinner to ask forgiveness and to offer itself to God, then the service of recognition of him and gratitude for his gifts. It is a serious, and may be a fatal, spiritual error to attempt to gain God's favour by doing those things which are appropriate to his children, without having first sought and found reconciliation through a crucified Saviour. Start at the startingpoint of the Christian course, lest, when the goal is reached, the crown be not placed upon the brow.

II. OUR GRATEFUL RECOGNITION OF GOD'S CONSTANT GOODNESS TO US. The meat offering was a sacrifice in which the worshipper acknowledged that the various blessings of his life came from God and belonged to him. He brought fine flour (ver. 1), and oil (ver. 1), also wine as the accompanying drink offering (ch. xxiii. 13). The chief

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produce of the land, the principal elements of food were, in a sacred hour, at the holy place, and, by a pious action, solemnly recognized as gifts of God, to be gratefully accepted from his hand, to be reverently laid on his altar. We are thankfully to acknowledge: 1. God's kindness in supplying us with that which we need. Bread (corn) will stand for that food which is requisite, and when we consider the goodness of our Creator, (1) in originally providing that which is so wholesome and nourishing to all men; (2) in multiplying it so freely that there is abundance for all; (3) in causing it to be multiplied in such a way as ministers to our moral and spiritual health (through our intelligence, activity, co-operation, etc.); (4) in making palatable and pleasurable the daily meals which would otherwise be (as sickness occasionally proves) intolerably burdensome; we have abundant reason for blessing God for his kindness in respect of the necessaries of life. 2. His goodness in providing us with that which is superfluous. A very large part of the enjoyment of our life is in the use of that which is not necessary but agreeable; in the appropriation of that which is pleasant, the exquisite, the harmonious, the fragrant, the delicately beautiful, etc. This also is of God. He "makes our cup to run over; " from him come the fruits and the flowers, as well as the corn and the grass. Nay, he has closely associated the superfluous with the necessary in nature as in human life. The common potato does not grow without bearing a beautiful flower, nor the humble bean without yielding a fragrant odour. As the Hebrew brought his oil and his wine to the altar of gratitude, so should we bring our thanksgiving for the delicacies, adornments, and sweetnesses which come from the bountiful hand of Heaven.

III. THE NECESSITY FOR PURITY IN OUR SERVICE. There might not be leaven nor honey (ver. 11); there must be salt (ver. 13). Everything associated with corruption must be avoided; that which was antiseptic in its nature should be introduced; "nothing which defileth" before him; the "clean hands and the pure heart" in "the holy place" (Ps. xxiv. 3, 4). (See "Purity in worship," infra.)

IV. THE ACCEPTABLENESS OF OUR GRATITUDE TO GOD. All the frankincense was to be consumed on the altar, and the burning of the other offerings with this fragrant incense accompanying it betokened that it was, as stated, a "sweet savour unto the Lord" (vers. 2, 12). God is not to be worshipped with men's hands, as though "he needed anything" (Acts xvii. 25); but he takes delight in his children: 1. Realizing his presence. 2. Recognizing his hand in their comforts and their joy. 3. Responding to his fatherly love with their filial gratitude and praise.

He

V. THE WHOLESOME INFLUENCE OF GRATEFUL SERVICE ON OUR OWN HEARTS. who "knows what is in man," warned his people against saying in their heart, "My power and the might of my hand hath gotten me this wealth" (Deut. viii. 17). Such a sacrifice as that of the meat offering a service of grateful acknowledgment of God's hand-is fitted to render us the greatest spiritual benefit, by: 1. Helping us to keep a humble heart before God. 2. Causing us to be filled with the pure joy of gratitude instead of being puffed up with the mischievous complacency of pride.-C.

Vers. 11-13.-Purity in worship. When the Hebrew worshipper had presented his burnt offering, had sought forgiveness of sin, and had dedicated himself to God in sacred symbolism, he then brought of the produce of the land, of that which constituted his food, and by presenting flour, oil, and wine, with frankincense, he owned his indebtedness to Jehovah. In engaging in this last act of worship, he was to do that which spoke emphatically of purity in approaching the Holy One of Israel. By Divine direction he was

I. CAREFULLY TO EXCLUDE THAT IN WHICH THERE WAS ANY ELEMENT OF IMPURITY. Leaven is "a substance in a state of putrefaction;" honey "soon turns sour, and even forms vinegar." These were, therefore, expressly interdicted; they might not be laid on the altar of God. But so important was this feature that positive as well as negative rules were laid down. The offerer was—

II. CONSTANTLY TO INTRODUCE THE CORRECTIVE OF IMPURITY. "Neither shalt thou suffer the salt. . . to be lacking;" "with all thine offerings thou shalt offer salt." Salt is the great preservative from putrefaction, fitting type of all that makes pure' in symbolic worship.

When we come up to the house of the Lord to "offer the sacrifice of praise" or to engage in any act of devotion, we must remember that

I. GOD LAYS GREAT STRESS ON THE PURITY OF OUR HEART IN WORSHIP. Only the pure in heart can see God (Matt. v. 8). Without holiness no man shall see him (Heb. xii. 14). They must be clean who bear the vessels of the Lord (Isa. lii. 11). None may ascend his holy hill but "he that hath clean hands and a pure heart." "If we regard iniquity in our heart, the Lord will not hear us" (Ps. lxvi. 18). We have not now laid down for us any precise directions as to what words we shall use, what forms we shall adopt, what gifts we shall devote, but we know that the chief thing to bring, that without which all is vain, is a right spirit, a pure heart, a soul that is seeking God and longing for his likeness. The interdiction of the leaven and honey, and the requirement of salt, suggest that—

II. GOD DESIRES A VIGILANT EXCLUSION OF EVERY UNHOLY THOUGHT WHEN WE DRAW NIGH TO HIM. We may be tempted to allow corruption to enter into and mar our worship or our Christian work, in the form of: 1. An unworthy spirit of rivalry. 2. An ostentation of piety. 3. Self-seeking by securing the favour of man. 4. Sensuous enjoyment (mere artistic appreciation, etc.). 5. A spirit of dislike or resentment towards fellow-worshippers or fellow-workers. Such spiritual "leaven must not be brought to the altar; such sentiments must be shut out from the soul. We must strenuously resist when these evil thoughts would enter. We must vigorously and energetically expel them if they find their way within the heart (Prov. iv. 23).

III. GOD DESIRES THE PRESENCE OF THE PURIFYING THOUGHT IN DEVOTION. There must not only be the absence of leaven, but the presence of salt; not only the absence of that which corrupts and spoils, but the presence of that which purifies. There must be the active presence of sanctifying thoughts. Such are: 1. A profound sense of the nearness of God to us. 2. A lively sense of our deep indebtedness to Jesus Christ. Let these convictions fill the soul, and the lower and ignobler sentiments will fail to enter or will quickly leave. If we feel our own feebleness and incapacity, we may fall back on the truth that

IV. GOD HAS PROMISED THE AID OF HIS CLEANSING SPIRIT. We must pray for "the renewing of the Holy Ghost" (Titus iii. 5); that he will "cleanse us from our sin;' will give us "truth in the inward parts;" will make us "clean," "whiter than snow; will "create in us a clean heart, and renew a right spirit within us” (Ps. li.; and see Ps. xix. 12-14; cxxxix. 23, 24).—C.

Vers. 3-10.-Priest and people: reciprocal services. Two things are stated in the Law concerning the priesthood.

I. THAT EVERY POSSIBLE THING WAS DONE TO IMPART TO THEM PECULIAR SANCTITY. They were separated and sanctified by various ceremonies and services.

II. THAT SPECIAL SANCTITY WAS ASSOCIATED IN THE MINDS OF THE PEOPLE WITH THEIR PERSON AND OFFICE. So much so that offerings given to them were lawfully regarded as presented to Jehovah. In the meat offering "the remnant (the greater part) was to be "Aaron's and his sons'," and this is declared to be "a thing most holy." To these statements we may add

III. THAT WHILE THEIR NEARNESS TO GOD CONFERRED SPECIAL PRIVILEGE, IT DID NOT ENSURE PERSONAL HOLINESS (ch. x. 1; 1 Sam. ii. 17, 23; Mal. i. 6—10; ii. 1—9). IV. THAT IN PROPORTION TO THEIR PERSONAL EXCELLENCE WOULD BE THE OFFERINGS OF THE PEOPLE. Few meat offerings would be brought whereby a rapacious, or arrogant, or impure, or unsocial, or irreverent priesthood would be benefited; but free and full offerings would come to the altar where blameless, beloved, and honoured men were ministering.

The Christian ministry is unlike the Jewish priesthood in that: 1. It is not hereditary; it is (or should be) only entered upon where there is individual fitness for the office. 2. It offers no sacrifices (Heb. x. 11, 12). 3. It approaches God with men rather than for them. Yet it is like that ancient priesthood, in that it is a section of God's people set apart for conducting Divine worship and for the service of society in all sacred things. We are reminded

I. THAT IT IS THE WILL OF CHRIST THAT CHRISTIAN MINISTERS SHOULD BE SUSTAINED BY THE PEOPLE'S OFFERINGS (1 Cor. ix. 11, 13, 14).

II. THAT WHAT IS PRESENTED TO THEM FOR THEIR WORK'S SAKE, CHRIST COUNTS AS OFFERED TO HIMSELF (Matt. x. 40, 41; Phil. iv. 18).

III. THAT IN THE RELATIONS OF MINISTER AND PEOPLE THERE SHOULD BE RECIPROCAL GENEROSITY. On the part of the latter let there be: 1. Full appreciation of the high nature and the large number of their services. 2. Generous overlooking of lesser faults, remembering human frailty. 3. Constant credit for purity of motive. 4. Active sympathy and co-operation; and 5. Substantial practical support. He who has "the burden of the Lord" upon his heart should not be weighed down with temporal anxieties. On the part of the former, let there be: 1. Complete subordination of temporal to spiritual solicitudes. 2. Free and generous expenditure of love and strength, both on individual souls in special need, and on the Church and the world. Reciprocal indifference and closeness will end in leanness of soul; reciprocal love and generosity in largeness of heart and nobility of life (Luke vi. 38).-C.

Vers. 1-3.-The meat offering. The offering of meat or food, consisting of fine flour, with frankincense, cakes and wafers, parched grain, suited to all classes. The general meaning was probably eucharistic. A portion of bread, firstfruits, offered in the fire as a memorial of Divine goodness and pledge of the future life. Several particulars noticeable. 1. It was what made part of the daily meal of the house. 2. Frankincense mingled with it, and oil poured upon it; the prayers and thankful worship of the offerer, which were the work of God's Spirit, returned to him. 3. It was partly consumed by fire, and partly “a thing most holy," or set apart to the Lord, eaten by the priests, supporting the temple worship. 4. If baked, no leaven in it nor honey, no corruption, a pure sacrifice. 5. Every offering seasoned with salt, "the salt of the covenant of thy God," i.e. the emblem of Divine grace, which, while it accepts man's obedience, overlooks and pardons its imperfection.-R.

Vers. 4-16.-The various kinds of meat offerings. Without dwelling on every minute regulation, the following main points may be distinguished as representative. I. OFFERED FOOD. Acknowledgment of dependence. Praise for life and its gifts. Joys and pleasures should be consecrated. The will of God in them and over them. Family worship a duty. Recognition of God in common life. Firstfruits are God's, not the remnant or gleanings of our faculties and opportunities, but all.

II. OFFERING DIVIDED BETWEEN OFFERER AND PRIESTS. Connection of daily labour and its results with the sanctuary and religious duties. The secular and sacred only nominally distinct. The house of God and the house of man should open into one another. Nothing should be allowed to interfere with the holiness of that which is assigned to God's service in the sanctuary. "It is most holy." Too often Christians fall into a carelessness with respect to sacred appointments which reacts on the spirit and life. Our partnership with God involves responsibility.

III. NO LEAVEN, NO HONEY. In all things purity and humility. There must be no corrupt principle admitted into our service of God. The doctrine must be purified of leaven. The motives must be examined. We ought not to serve God for the sake of filthy lucre, under the influence of mere sensational excitement. Truth and sobriety in worship.

IV. SALT WITH EVERY SACRIFICE. All must be brought to God in the spirit of penitent faith. Salt preserves life, sets forth the dependence of man upon God. The gracious covenant is the source of all. He who commands is himself the giver of all power to fulfil his word. He is the Alpha and the Omega of the spiritual life.

V. FRANKINCENSE AND OIL. Fragrance and brightness. Heaven and earth mingled together. Reconciliation of God and man. The outpoured spirit of light and life. Joy in God and in his gifts. The anointing oil mingled in the fire and increased the flame. The Messiah is the true Anointed One. Every Israelite, in a lower degree, was himself a Messiah, an anointed one, taken up into the Son of God and blessed. The people are a holy, consecrated people, separated unto Jehovah. Every individual act of religion is acceptable as the oil of the Spirit is poured upon it. What a new view of life can thus be obtained! Make all a meat offering to the Lord.-R.

EXPOSITION.