Schoolmaster to Christ
LEVITICUS CHAPTER 2

Scripture Reading: Leviticus 2 (KJV)

Let us now consider the meat offering that presents, in a very distinct manner, "the Man Christ Jesus." As the burnt offering typifies Christ in death, the meat offering typifies Him in life. There is not a question of sin-bearing in either one. In the burnt offering, we see atonement but no sin bearing¹ – no imputation of sin – no outpoured wrath because of sin. We know this because it was all consumed on the altar. Had there been a paying of the debt of sin-bearing, it would have been consumed outside the camp.²

But, in the meat offering, there was not a question of blood shedding. In it we simply find a beauteous type of Christ, as He lived, walked and served while on this earth. Of itself, this one fact is sufficient to draw a spiritual mind to the close and prayerful consideration of this offering. The pure and perfect manhood of our blessed Lord is a theme that must command the attention of every Christian. Sadly, in our age there is a great looseness of thought prevailing, regarding this holy mystery. The expressions one sometimes hears and reads are sufficient to prove that the fundamental teaching of incarnation is not accepted as God's Word³ presents it. Such expressions may proceed from misapprehension regarding the real nature of our Lord's relations and the true character of His sufferings. But, no matter why they arise, if they are judged in the light of Holy Scripture they will be rejected. No doubt, many who make use of those expressions would recoil with horror and indignation from the real teaching contained in them, if understood in its broad and true character. For this reason, we should be kind in attributing to such unsoundness of fundamental truth, since it may only be inaccuracy of statement.

However, there is one consideration that should weigh heavily in the estimation of every Christian: the vital nature of the teaching of Christ's humanity. It lies at the very foundation of Christianity; and, for this reason, Satan has, from the beginning, diligently sought to lead people astray in reference to it. Almost all leading errors which have found their way into religions of our age disclose the satanic purpose to undermine the truth regarding the Person of Christ. Many earnest and godly men have sought to combat those errors, only to find themselves plunged into errors on the opposite side – thus the need of close adherence to the veritable words used by the Holy Spirit⁴ in unfolding this profound and sacred mystery. One thing is sure, in every case, subjection to the authority of Holy Scripture, and the energy of the divine life in the soul, will prove effectual safeguards against every complexion of error. It does not require high theological attainments to enable a soul to keep clear of error regarding the teaching of Christ. If the Word of Christ is dwelling richly, and "the Spirit of Christ" is energetically in the soul, there will be no room for Satan to thrust in his dark and horrible suggestions. If the heart is delighting in the Christ unfolded in Scripture, it will shrink from the false Christs introduced by Satan. If we are feeding on God's reality, we will unhesitatingly reject Satan's counterfeit. This is the best possible way to escape the entanglements of error, in every shape and character. "The sheep hear His voice, and . . . follow him: for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers" (Jn. 10:4, 5). We do not need to be acquainted with the voice of a stranger, in order to turn away from it; we need to know the voice of "the good Shepherd." Only this will secure us against the ensnaring influence of every strange sound. Therefore, while we need to be warned against strange sounds regarding the divine mystery of Christ's humanity, we do not deem it needful in this to discuss such sounds, but rather seek in this study to unfold the teaching of Scripture on the subject, in the prayerful hope of arming ourselves against them.

There are few things in which we exhibit more failure than in maintaining vigorous communion with the perfect manhood of the Lord Jesus Christ. That is why we suffer so much from vacancy, barrenness, restlessness, and wandering. If we would enter with a more artless faith into the truth that there is a real Man at the right hand of the Majesty in the heavens – One whose sympathy is perfect, whose love is fathomless, whose power is omnipotent, whose wisdom is infinite, whose resources are exhaustless, whose riches are unsearchable, whose ear is open to our every breathing, whose hand is open to our every need, whose heart is full of unspeakable love and tenderness toward us – how much more happy and elevated we would be, plus we would be more independent of creature streams. There is nothing your heart can crave that is not in Jesus. Do you long for genuine sympathy? It is found in Him who mingled His tears with those of the bereaved sisters of Bethany? Do you desire the enjoyment of sincere affection? It is found only in that heart which spoke of love in drops of blood. Do you seek the protection of real power? Then look to Him who made the world. Do you feel the need of being guided by unerring wisdom? Then follow Him who is wisdom personified, "who of God is made unto us wisdom" (1 Cor. 1:30). In a word, everything we seek in Christ. The Divine mind and affections have found a perfect object in "the man Christ Jesus" (1 Tim. 2:5). Surely, if the Person of Christ perfectly satisfies God, then He will certainly satisfy us in proportion as we walk in communion with God, by grace of the Holy Spirit.

The Lord Jesus Christ was the only perfect man that ever trod this earth. He was all perfect – in thought, in word, and in action. In Him every moral quality met in divine and perfect proportion – no one feature preponderated. In Him an overawed majesty and gentleness was exquisitely blended which gave perfect ease in His presence. The Scribes and Pharisees met His withering rebuke; while the poor Samaritan and "the woman that was a sinner," found themselves unaccountably and irresistibly attracted to Him. No one feature displaced another – all was in fair and comely proportion. This may be traced in every scene of His perfect life. Regarding five thousand hungry people, He could say, "Give ye them to eat;" and, when they were filled, He could say, "Gather up the fragments that remain, that nothing be lost." The benevolence and economy are both perfect – neither interferes with the other. Each shines in its own proper sphere. He could not send unsatisfied hungry away; neither could He suffer a single fragment of God's creatures to be wasted. With a full and liberal hand, He met human family needs, and, when that was done, He carefully treasured up every atom. The self-same hand that was widely open to every form of human need was firmly closed against all prodigality. There was nothing miserly or extravagant in the character of the perfect, the heavenly Man.

What a lesson. With us, benevolence often resolves itself into an unwarrantable profusion. On the other hand, our economy is often marred by the exhibition of a miserly spirit. At times, our miserly hearts refuse to open to the full extent of the need presented before us; while, at other times, through a wanton extravagance, we squander that which might satisfy many a needy fellow-creature. Let us carefully study God’s picture set before us in the life of the "Man Christ Jesus." How refreshing and strengthening to "the inward man" to be occupied with Him who was perfect in all His ways, and who "in all things must have the pre-eminence!"

See Him in the Garden of Gethsemane. There, Jesus kneels in the profound depths of humility that none but He could exhibit. Then, before the traitor's band, He exhibits a self-possession and majesty that caused them to go backward and fall to the ground. His deportment before God is prostration; before His judges and accusers, unbending dignity. All is perfect. The self-emptiness and the self-possession, the prostration and the dignity, are all divine.

So also, the same perfectness is observable when we contemplate the beauteous combination of His divine and human relations. He could say, "How was it that ye sought me? Wist ye not that I must be about my Father's business?" And then He could go down to Nazareth and set an example of perfect subjection to parental authority.⁵ He could say to His mother, "Woman, what have I to do with thee?" And yet, when passing through the unutterable agony of the cross, He could tenderly commit that mother to the care of the beloved disciple. In the former case, He separated Himself in the spirit of perfect Nazariteship to accomplish His Father's will; while, in the latter, He gave expression to the tender feelings of the perfect human heart. The devotion of the Nazarite and the affection of the man were both perfect. Neither was permitted to interfere with the other. Each shone with undimmed luster in its proper sphere.

Now, the shadow of this perfect man passes before us in the "fine flour," forming the basis of the meat offering. There was not a single coarse grain. There was nothing uneven, nothing unequal, and nothing rough to the touch. No matter what pressure came from without, there was always an even surface. Jesus Christ was never ruffled by a circumstance or set of circumstances. He never had to retrace a step, or recall a word. Our precious Lord met everything in perfect evenness that is so strikingly typified by the "fine flour."

It is needless to say, that in all these things He stands in marked contrast with His most honored and devoted servants. For example, Moses, though "the meekest man in all the earth," yet "spoke unadvisedly with his lips." In Peter⁶, we find zeal and energy that, at times, proved too much for the occasion; and, on occasion he revealed a cowardice that shrank from the place of testimony and reproach – a devotedness which, when the time for action arrived, was not forthcoming. John, who breathed so much of the atmosphere of the immediate presence of Christ, at times exhibited a sectarian and intolerant spirit. In Paul, we have the most devoted of servants, but we occasionally observe unevenness. He uttered words to the high priest that he had to recall. He sent a letter to the Corinthians of which at first he repented, and later repented not. We find some flaw in all, save in Him who is "the fairest among ten thousand, and altogether lovely."

In the examination of the meat offering, three considerations will give clearness and simplicity to our thoughts: the materials of which it was composed; the various forms in which it was presented; and, the persons who partook of it.

The materials of which the meat offering was composed: The "fine flour" may be regarded as the basis of the offering; in it we have a type of Christ's humanity – wherein all perfection was met. Every virtue was there and ready for effectual action in due season. The Holy Spirit delights to unfold the glories of Christ's Person, to set Him forth in all His peerless excellence; to place Him before us in contrast with all others. He contrasts Him with Adam; as we read, "the first man is of the earth, earthy: the second man is the Lord from heaven" (1 Cor. 15:47). Even in his unfallen condition, the first Adam was "of the earth;" but the second Man was "the Lord from heaven."

The "oil" in the meat offering is a type of the Holy Spirit. But, because the oil is applied in a twofold way, we have the Holy Spirit presented in a double aspect in connection with the incarnation of the Son.⁷ The fine flour was "mingled" with oil; and oil was "poured" on it. Such was the type; and, in the Antitype, we see the blessed Lord Jesus Christ first "conceived," and then "anointed," by the Holy Spirit.⁸ This is Divine. The accuracy that is so apparent here draws out the soul's admiration. It is one and the same Spirit that records the ingredients of the type, and gives us the facts in the antitype. The one, who with amazing precision has detailed for us the types and shadows of the Book of Leviticus, has also given us the glorious subject thereof in the Gospel narratives. The same Spirit breathes through the pages of both the Hebrew Bible (Old Testament) and the New Testament, enabling us to see how one corresponds with the other.

The Holy Spirit’s conception of Christ's humanity in the womb of the virgin, unfolds one of the most profound mysteries that can possibly engage the attention of the renewed mind. It is fully set forth in Luke's gospel. This is entirely characteristic, because throughout that Gospel account, it seems to be the special object of the Holy Spirit to unfold in His divinely touching manner, "the Man Christ Jesus." In Matthew, we have "the Son of Abraham – the Son of David." In Mark, we have the Divine Servant – the Heavenly Workman. In John, we have the Son of God; the Eternal Word; the Life; the Light, by whom all things were made. But the great theme of the Holy Spirit in Luke is "the Son of man."

In connection with the great work of incarnation, when the angel Gabriel announced to Mary the dignity that was about to be conferred on her; not in a spirit of skepticism but of honest ignorance, she enquired, "How shall this be, seeing I know not a man?" It seemed to her that the birth of this glorious Person who was about to appear should be according to the ordinary principles of generation. In the exceeding goodness of God, her thought is made the occasion of developing valuable light regarding the cardinal truth of incarnation. The angel's reply to the virgin's question is unspeakably interesting and cannot be too closely considered. "And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that Holy thing which shall be born of thee shall be called the Son of God" (Lk. 1:35).

We learn from this magnificent passage that the human body, into which the eternal Son entered, was formed by "the power of the Highest." "A body hast thou prepared me."⁹ It was a real human body – real "flesh and blood." There is no foundation here on which Gnosticism or mysticism can base its theories; no warrant for the cold abstractions of the former or the misty fancies of the latter – all is deep, solid, and divine reality. The very thing our hearts needed is the very thing God has given. The early promise had declared that the seed of woman "shall bruise the serpent's head," and none but a real man could accomplish this prediction – One whose nature was as real as it was pure and incorruptible. "Thou shalt conceive in thy womb," said the angelic messenger, "and bring forth a son."¹⁰ Then, in reference to the mode of this conception, the angel adds that "the flesh and blood" of which the Eternal Son "took part," while absolutely real, was absolutely incapable of receiving, of retaining, or of communicating a single taint. The humanity of the Lord Jesus was emphatically, "that holy thing." And, because it was wholly without taint, it was wholly without a seed of mortality. We think of mortality only in connection with sin; but Christ's humanity had nothing to do with sin, either personally or relatively. Sin was imputed to Him on the cross, where "He was made sin for us." But the meat offering is not the type of Christ as a sin-bearer. It foreshadows Him in His perfect life on earth – a life in which He certainly suffered but not as a sin-bearer – not as a substitute – not at the hand of God. Let this be distinctly noted. Neither in the burnt offering, nor in the meat offering, is Christ a sin-bearer. In the latter we see Him living; in the former we see Him dying; but in neither is there a question of the imputation of sin, nor of enduring the wrath of God because of sin. In short, to present Christ as the sinner's substitute any where except on the cross, is to rob His life of all its divine beauty and excellence, displacing the cross altogether. It would also involve the types of Leviticus in hopeless confusion.

We cannot be too jealous regarding the vital truth of the person of the Lord Jesus Christ. If there is error pertaining to this, then there is no security pertaining to anything. God cannot give the sanction of His presence to anything that does not have this truth for its foundation. The Person of Christ is the living, divine ground – the foundation on which the Holy Spirit caries on all His operations. Let slip the truth regarding Jesus Christ, and we are like a vessel broken from its moorings; carried over the wild watery waste without rudder or compass and in imminent danger of being dashed to fragments on the rocks of Satan’s false teachings. Question the eternal Sonship of Christ; question His Deity; question His unspotted humanity and you have opened the floodgate for a desolating tide of deadly error. Let no one imagine for a moment that this is merely a matter to be discussed by theologians; a curious question; a recondite mystery; a point about which we may lawfully differ. No; it is a vital, fundamental truth, to be held in the power of the Holy Spirit and maintained at all expense – to be confessed under all circumstances, no matter the consequences.

When, by the grace of the Holy Spirit, we receive into our hearts the Father's revelation of the Son, then, and only then, will our souls be effectually preserved from the snares of the enemy. Satan may speciously cover the trap of his false teachings with the grass and leaves of a plausible and attractive system of interpretation; but when we discover what his system attempts to make of the Blessed One to whom we owe everything, we should find little difficulty in sending it back from whence it came. We can certainly do without human theories; but we can never do without Christ – the Christ of God; the Christ of God's affections; the Christ of God's counsels; the Christ of God's Word.

The Lord Jesus Christ, God's eternal Son, a distinct Person in the glorious Trinity¹¹, God manifest in the flesh, God over all, blessed forever, assumed a body inherently and divinely pure, holy – absolutely free from every seed or principle of sin and mortality. The humanity of Christ is seen in that He could have at any time returned to heaven, from where He had come and where He belonged. We are not here referring to the eternal counsels of redeeming love, or of the unswerving love of the heart of Jesus, or His love to God, or His love for God's children, or of the work needed to ratify God's everlasting covenant with the seed of Abraham, and with the whole creation. Christ's own words teach us that it "behoved Him to suffer, and to rise from the dead the third day" (Lk. 24:46). In order to the full manifestation and perfect accomplishment of the great mystery of redemption, it was necessary that He should suffer. It was His gracious purpose to "bring many sons unto glory. He would not abide alone" – therefore, as the corn of wheat, He "should fall into the ground and die." The more fully we enter into the truth of His Person, the more fully we can apprehend the grace of His work.

When the apostle speaks of Christ being "made perfect through suffering," it is as "the Captain of our salvation" that he contemplates Him, and not as the eternal Son who was divinely perfect. Also, when He Himself says, "Behold I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected" (Lk. 13:32). He refers to being perfected in the power of resurrection, as the accomplisher of the entire work of redemption.¹² As far as Jesus was personally concerned, He could say, even on His way from the Garden of Gethsemane, "Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" (Matt. 26:53, 54)

It is important that we are clear regarding this – that we have a sense of the harmony existing between those Scriptures that present Christ in the dignity of His Person and purity of His nature, and those presenting Him in His relation with His people, accomplishing the great work of redemption. At times we find both these things combined in the same passage, as in Hebrews 5:8, 9: "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation to all them that obey him." However, we must bear in mind that not one of those relations into which Christ voluntarily entered (whether as the expression of Divine love to a lost world, or the servant of the Divine counsels), not one could possibly interfere with the purity, excellence, and glory of His Person. "The Holy Ghost came upon" the virgin, and "the power of the Highest overshadowed her;" and "therefore that holy thing which was born of her was called the Son of God." This was a magnificent unfolding of the deep secret of Christ's pure and perfect humanity – the great antitype of the "fine flour mingled with oil."

There could be no union between humanity as seen in the Lord Jesus Christ, and humanity as seen in us. That which is pure can never coalesce with that which is impure – incorruptible can never unite with corruptible. The spiritual and carnal; the heavenly and earthly, can never combine. Therefore, it follows that incarnation was not Christ's taking our fallen nature into union with Himself. If He could have done this, there would have been no need for His death on the cross. In that case, He would not need to feel "straitened" until the baptism was accomplished – the corn of wheat did not need to "fall into the ground and die." This is a point the spiritual mind should deeply ponder. Christ could not possibly take sinful humanity into union with Himself. Hear what the angel said to Joseph, in the first chapter of Matthew's gospel. "Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost." Joseph's natural sensibilities, and Mary's pious ignorance are the occasion of a fuller unfolding of the holy mystery of Christ's humanity; as well as guarding that humanity against all the blasphemous attacks of the enemy.

Then how are believers united to Christ – in incarnation or resurrection? In resurrection: "Except a corn of wheat fall into the ground and die, it abideth alone" (Jn. 12:24). In other words, this side of death there can be no union between Christ and His people. Only in the power of a new life are believers united to Christ. We were dead in sin, and in perfect grace, He came down and though pure and sinless, Jesus was "made sin" – "died unto sin" – put it away – rose triumphant over it, and all pertaining to it. In resurrection, Christ became the Head of a new race. Adam was the head of the old creation that fell with him. By dying, Christ put Himself under the full weight of man’s condition; in resurrection He carried man with Him into a new creation of which He is the glorious Head and Center. Hence we read, he that is ‘joined unto the Lord is one spirit’ (1 Cor. 6:17).

"But God, who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) and hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (Eph. 2:4-6).

"For we are members of his body, of his flesh, and of his bones" (Eph. 5:30). "And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses" (Col. 2:13).

Passages might be multiplied, but the above are sufficient to prove that it was in death, not in incarnation, that Christ took a position in which His people could be "quickened together with him." Does this seem unimportant? Then examine it in the light of Scripture, and weigh all the consequences – view it in its bearing on Christ's Person, on His life, on His death, on our condition, by nature, in the old creation, and our place, through mercy, in the new. Once we have seriously considered it, we will no longer regard it as a light matter, but rather one fraught with momentous results. The whole of Divine revelation hangs together – adjusted by the hand of the Holy Spirit and consistent in all its parts, so much so that if one truth be disturbed, the entire arch is injured. This consideration should suffice to produce caution in the mind of every Christian, lest by some rude touch we mar the beauteous superstructure. Every stone must be left in its divinely appointed place; and Christ's Person is the keystone of the arch – "fine flour mingled with oil."

Let us consider the expression, "He shall pour oil upon it." This is a type of the anointing of the Lord Jesus Christ by the Holy Spirit. The pure and holy body of the Lord Jesus was both formed and anointed for service, by the power of the Holy Spirit. "And it came to pass when all the people were baptized, and Jesus also being baptized and praying, the heaven was opened, and the Holy Ghost descended in a bodily shape, as a dove, upon him, and there was a voice from heaven, saying, Thou art my beloved Son, in thee I am well pleased" (Lk. 3:21, 22).

The anointing of the Lord Jesus by the Holy Spirit is of immense practical importance to those desiring to be effectual servants of God. Though embodying all the fullness of the Godhead; yet, when coming forth as man to do the will of God on the earth, whatever that will might be, whether preaching the Gospel, teaching in the synagogues, healing the sick, cleansing the leper, casting out devils, feeding the hungry, or raising the dead, Jesus Christ did all by the Holy Spirit. That holy and heavenly vessel in which God the Son appeared in this world was formed, filled, Anointed, and led by the Holy Spirit.

What a deep, needful, salutary, and holy lesson for us. We are prone to run unsent – to act in the mere energy of the flesh. How much of what we call ministry is nothing more than the restless and unhallowed activity of a nature that has never been measured and judged in the Divine presence? Truly, we need to deeply contemplate our divine "meat offering" – to more fully understand the meaning of the "fine flour anointed with oil." We need to deeply meditate on Christ Himself, who, though possessing divine power, nevertheless, did all His work, all His miracles, and, finally by the eternal Spirit offered Himself without spot to God. He could say, "I, by the Spirit of God, cast out devils."

Nothing is of value except that wrought by the power of the Holy Spirit. A man may write; but, if his pen is not influenced by the Holy Spirit, his lines produce no permanent result. A man may speak; but, if his lips are not influenced by the Holy Spirit, his words will have no permanent root. What we need is self-emptiness, so there may be room left for the Spirit to act by us. It is impossible for a self-serving person to be a vessel of the Holy Spirit. When we contemplate the Person and ministry of the Lord Jesus, we see that in every scene and circumstance He acted by the direct power of the Holy Spirit. Having taken His place as man, He showed that men should live by the Word, and act by the Spirit of God. Even though as man His thoughts, words, and actions were all perfect, yet Jesus Christ acted by the direct authority of the Word, and by the direct power of the Holy Spirit. How wonderful it would be if we could more closely and more faithfully follow in His steps. Only then will our ministry be more effective and our testimony more fruitful – our whole course more to the glory of God.

The next ingredient in the meat offering demanding our consideration is "the frankincense." As we have considered, the "fine flour" was the basis of the offering. The "oil" and "frankincense" were the two leading adjuncts; and the connection between them 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. The frankincense presents that the life of Christ was exclusively for God. This is evident from the second verse: "And he shall bring it [the meat offering] 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 savour unto the Lord" (emphasis added).

In the true meat offering was the Man Christ Jesus. In His blessed life there was that exclusively for God. Every thought, every word, every look, every act of Jesus Christ emitted a fragrance that immediately went up to God. In the type it was the "fire of the altar" that drew out the sweet odor of the frankincense. In the Antitype, the more He was "tried," the more fully it was manifested that there was nothing in His manhood that could not ascend as an odor of a sweet smell to the throne of God. If, in the burnt offering, we behold Christ "offering himself, without spot, to God;" in the meat offering, we behold Him presenting all the intrinsic excellence and perfect actions of His human nature to God. A perfect, self-emptied, obedient man, doing the will of God, acting by the authority of the Word, and by the power of the Spirit, had a sweet odor that was only for God's acceptance. The fact that all the frankincense" was consumed on the altar, fixes its import in the simplest manner.

Remaining is our consideration of an ingredient that was an inseparable adjunct of the meat offering: "salt." "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."

The expression, "salt of the covenant," sets forth the enduring character of that covenant. God Himself has ordained that in all things nothing can ever alter it – no influence can ever corrupt it. In a spiritual and practical point of view, it is impossible to over-estimate the value of such an ingredient. "Let your conversation be always with grace, seasoned with salt." The whole conversation of the Perfect Man Jesus Christ exhibited the power of this principle. His words were not merely words of grace, but words of pungent power – words divinely adapted to preserve from all taint and corrupting influence. He never uttered a word that was not redolent with "frankincense" and seasoned with salt. The former was most acceptable to God, the latter most profitable for man.

Sometimes, man's corrupt heart and vitiated taste can not tolerate the pungency of the divinely salted meat offering. For example, witness the scene in the synagogue of Nazareth (Lk. 4:16-29). The people could bear him witness, and wonder "at the gracious words which proceeded out of his mouth;" but when He proceeded to season those words with salt in order to preserve them from the corrupting influence of their national pride, they wanted to cast Him over the brow of the hill on which the city was built.

Also in Luke 14, when His words of "grace" had drawn "great multitudes," He instantly throws in the "salt" by setting forth the sure results of following Him. "Come, for all things are now ready," was the grace; "whosoever forsaketh not all that he hath, cannot be my disciple," was the salt. Grace is attractive; but "salt is good." Gracious discourse may be popular; but salted discourse will never be. The pure Gospel of the grace of God may, at certain times and under certain circumstances, be run after by "the multitude" for a while; but when the "salt" of a fervid and faithful application is introduced, it will soon thin the pews of those not brought under the power of the Word.

Having considered the ingredients composing the meal offering, we now briefly refer to those excluded from it.

The first of these was leaven – "No meat offering which ye shall bring unto the Lord, shall be made with leaven." Without a single exception, this ingredient is used throughout the inspired volume as the symbol of evil. In Leviticus 23, we find leaven admitted in the two loaves that were offered on the Day of Pentecost; but leaven was most sedulously excluded from the meat offering. There was to be nothing sour: nothing that would puff up, nothing expressive of evil in that which typified the "Man Christ Jesus." In Him there could be nothing sour, nothing turgid, nothing inflated. All was pure, solid, and genuine. At times, His word might cut to the quick; but it was never sour. His style never rose above the occasion. His deportment always exhibited the deep reality of one walking in the immediate presence of God.

In those who bear the name of Jesus, we know too well how leaven shows itself in all its properties and effects. There has been only One untainted sheaf of human fruit – only One perfectly unleavened meat offering; and, blessed be God, that One is ours – ours to feed on in the sanctuary of Divine presence, in fellowship with God. No exercise can be more edifying and refreshing for the renewed mind than to dwell on the unleavened perfectness of Christ's humanity – to contemplate the life and ministry of One who was absolutely unleavened. In all His springs of thought, affection, desire, and imagination, there was not so much as a particle of leaven. He was the sinless, spotless, perfect Man. And the more we are able to enter into all this, the deeper will be our experience of the grace that led this perfect One to place Himself under the full consequences of our sins, as He did when He hung on the cross. However, the thought belongs entirely to the sin-offering aspect of our blessed Lord. In the meat offering, sin is not in question. It is not the type of a sin-bearer, but of a real, perfect, unblemished Man, conceived and anointed by the Holy Spirit, possessing an unleavened nature, and living an unleavened life, down here; always emitting to God the fragrance of His own personal excellence – maintaining among men a deportment characterized by grace seasoned with "salt."

But there was another ingredient excluded from the meat offering: honey. "For ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire" (v 11). As "leaven" is the expression of that which is positively and palpably evil in nature, we may regard "honey" as the significant symbol of that which is apparently sweet and attractive. Both are disallowed by God; both were carefully excluded from the meat offering; both were unfit for the altar. Like Saul, men may undertake to distinguish between what is "vile and refuse," and what is not; but the judgment of God ranks the delicate Agag with the vilest of the sons of Amalek. No doubt, there are some good moral qualities in man which must be taken for what they are worth. "Hast thou found honey, eat so much as is convenient;" but, it found no place in the meat offering, nor in its Antitype. There was the fullness of the Holy Spirit; there was the fragrant odor of the frankincense; there was the preservative virtue of the "salt of the covenant." All these things accompanied the "fine flour," in the Person of the true "meat offering;" but "no honey."

What a lesson for the heart; what a volume of wholesome instruction. 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 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. Mary and others might have thought that her human relation to the blessed One gave her some peculiar claim or influence on natural grounds. Then, there came his brethren ("after the flesh") and his mother, standing without, sending to him, and calling him. "And the multitude sat about him; and they said unto him, Behold, thy mother and thy brethren without seek for thee." What was the reply of the true Meat Offering? Did He abandon His work, in order to respond to nature's call? No; had He done so, it would have been to mingle honey with the meat offering, and that could not be. The honey was faithfully excluded, on this, as on every occasion when God's claims were to be attended to and in its place the odor of the "frankincense," and the virtues of the "salt" were exhibited.

"And he answered them, saying, Who is my mother, or my brethren? And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and my mother"¹³(Mk. 3:31-35).

There are few things the servant of Christ finds more difficult than to spiritually adjust the claims of natural relationship, so as not to interfere with the claims of the Master. In the case of our blessed Lord, the adjustment was divine. In our case, it often happens that divinely-recognized duties are openly neglected for what we imagine to be the service of Christ. The teaching of God is often sacrificed to the apparent work of the Gospel. In other words, if a Christian holds a position that demands service from eight to five every working day, then that child of God has no right to go out to visit or preach during those hours. If a Christian is in business, then that child of God is bound to maintain the integrity of that business, in a godly manner. Such a one has no right to run here and there preaching, while his/her business suffers, bringing reproach on the holy teaching of God. A man may say, "I feel myself called to preach the Gospel, and I find my job or business a hindrance." If one is divinely called and fitted for the work of preaching the Gospel, and cannot combine the two things, then such a one should resign from the eight to five job or wind up the business in a godly manner, and then go out in the name of the Lord. But, as long as a Child of God holds a job position or carries on a business, then the work of preaching the Gospel must begin from a point within which the godly claims of such position and/or business are fully responded to. This is devotedness. Anything else is confusion, no matter how well intended. We have a perfect example in the life of the Lord Jesus and ample guidance in the word of God, so that we need not make mistakes in the varied relationships connected with such relationships.

The various forms in which the meat offering was presented: The second point in our theme is the mode in which the meat offering was prepared – 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 suffering. But because the meat offering is called "a sweet savour" – a term that 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 because of sin; no thought of suffering at the hand of infinite Justice, as the sinner's substitute. According to the Levitical economy, the two ideas of "sweet savour," and suffering for sin are wholly incompatible. If we were to introduce into it the idea of suffering for sin, it would completely destroy the type of the meat offering.

In contemplating the life of the Lord Jesus foreshadowed in the meat offering, we notice three distinct kinds of suffering: for righteousness; by the power of sympathy; and in anticipation.

As the righteous Servant of God, Jesus Christ suffered in the midst of a scene that was contrary to Him; but this was the opposite of suffering for sin. It is highly important to distinguish between these two kinds of suffering. Misunderstanding them leads to serious error. Suffering as a righteous One, standing among men on God's behalf is one thing; and suffering instead of men, under the hand of God is quite another. During His life, the Lord Jesus suffered for righteousness. In His death, He suffered for sin. During His life, man and Satan did their utmost; and at the cross they put forth all their powers; but when all that they could do was done – when, in their deadly enmity, they had traveled to the utmost limit of human and diabolical opposition, there was Jesus Christ, far beyond impenetrable gloom and horror into which the Sin-bearer had to travel – His work accomplished. During His life, Our Lord always walked in the unclouded light of the Divine countenance; but, on the cursed tree, the dark shadow of sin intervened and shut out that light, drawing out that mysterious cry, "My God, my God, why hast thou forsaken me?" This was a moment that stands alone in the annals of eternity. From time to time during the life of Christ, heaven opened to express Divine satisfaction in Him; but on the cross God forsook Him, because Jesus was making His soul an offering for sin. If Christ had been a sin-bearer all His life, then what was the difference between the cross and any other period? Why was He not forsaken by God during His entire life on earth? What was the difference between Christ on the cross, and Christ on the Mount of Transfiguration? Was He forsaken by God on the mount? Was He a sin-bearer there? These are simple questions, which should be answered by those who maintain the concept of the Lord Jesus living a life of sin-bearing.

The plain fact is this: there was nothing either in Christ's humanity, or in the nature of His associations, that could possibly connect Him with sin, wrath, or death. He was "made sin" on the cross; there He endured the wrath of God, and there He gave up His life as an all-sufficient¹⁴ atonement for sin; but nothing of this finds a place in the meat offering. True, we have the process of baking – the action of fire; but this is not the wrath of God. The meat offering was not a sin offering, but a "sweet savour" offering. Thus, its import is definitely fixed; and the intelligent interpretation of it must always guard the precious truth of Christ's spotless humanity, and the true nature of His associations. To make Him a sin-bearer from birth, or to thereby place Him under the curse of the law¹⁵ and the wrath of God, is to contradict the truth of God regarding incarnation – truth announced by the angel, and repeated again and again by the inspired apostle. Further, it destroys the entire character and object of Christ's life, robbing the cross of its distinctive glory. It lowers the sense of what sin is, and of what atonement is. In one word, it removes the keystone of the arch of inspired revelation, leaving us in a state of hopeless ruin and confusion.

The Lord Jesus also suffered by the power of sympathy; and this character of suffering unfolds the deep secrets of His tender heart. Human sorrow and human misery always touched a chord in that bosom of love. It was impossible that a perfect human heart could avoid feeling the miseries of sin had on the human family. Though personally free from both the cause and the effect – though living a perfect heavenly life on earth, yet, by the power of an intense sympathy, He descended into the deepest depths of human sorrow. Further, He was able to contemplate both the sorrow and its cause in the presence of God. He felt as none else could feel. His feelings, affections, sensibilities – His whole moral and mental constitution were perfect; and, hence, no way for us to understand what Jesus Christ must have suffered, passing through this world. He beheld the human family struggling beneath the ponderous weight of guilt; He beheld the whole creation groaning under the yoke; the cry of the prisoner fell upon His ear; the tear of the widow met His view; bereavement and poverty touched His sensitive heart; sickness and death made Him "groan in the spirit;" His sympathetic sufferings were beyond all human conception.

Here is a passage illustrating our Lord’s character of suffering: "When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick; that it might be fulfilled which was spoken by Isaiah the prophet, saying, Himself took our infirmities, and bare our sicknesses" (Matt. 8:16, 17).

This was entirely sympathetic – the power of fellow-feeling, which in Him was perfect. He had no sicknesses or infirmities of His own. In our Lord’s case, those things which are sometimes spoken of as "sinless infirmities," were the evidences of a veritable, real, perfect manhood. But by sympathy, by perfect fellow feeling, He "took our infirmities, and bare our sicknesses." Only a perfect man could have done this. We may feel for each other; but only Jesus could make human infirmity and sickness His own.

It is important to note that had He been bearing all these things since birth, or by His relations with Israel and the human family, we would have lost the beauty and preciousness of His voluntary sympathy. There would be no room for voluntary action if absolute necessity had been laid on Him. But, on the other hand, when we see His personal and relative freedom from human misery, we can enter into that perfect grace and compassion that led Him to take our infirmities, and bear our sicknesses in the power of true sympathy. Therefore, there is a difference between Christ's suffering as a voluntary sympathizer with human misery, and His sufferings as the sinner's substitute. The former are apparent throughout His entire life; the latter confined to His death.

Finally, we must consider Christ's sufferings by anticipation. We find the dark shadow of the cross casting itself across His path, producing a keen order of suffering – which must be as clearly distinguished from His atoning suffering as either His suffering for righteousness, or His suffering by sympathy. Consider this passage: "And he came out, and went, as He was wont, to the mount of Olives; and his disciples also followed him. And when he was at the place, he said unto them, Pray that ye enter not into temptation and he was withdrawn from them about a stone's cast, and kneeled down, and prayed, saying, Father, if thou be willing, remove this cup from me: nevertheless, not my will but thine, be done. And there appeared an angel unto him from heaven strengthening him. And being in an agony, he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground" (Lk. 22:39-44).

Again we read, "And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, my soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me . . . he went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done" (Matt. 26:37-42).

From these verses it is evident there was a something in prospect the blessed Lord had never encountered. There was "a cup" being filled for Him of which He had not yet drunk. Why this intense agony at the thought of coming in contact with sin and enduring the wrath of God because of sin, if our Lord had been a sin-bearer all His life? What was the difference between Christ in Gethsemane, and Christ at Calvary, if He had been a sin-bearer all His life? There was a material difference, but it is because He had not been a sin-bearer all His life. What is the difference? In Gethsemane, He was anticipating the cross; at Calvary, He was actually enduring it. In Gethsemane an angel appeared to strengthen Him; at Calvary, He was completely forsaken – no angelic ministry there. In Gethsemane He addresses God as "Father," thus enjoying the full communion of that ineffable relationship; but at Calvary, He cries, "My God, My God, why hast thou forsaken me?" Here the sin-bearer looks up and beholds the throne of eternal Justice enveloped in dark clouds, and the countenance of inflexible Holiness averted from Him because He was being made sin for us.

Hopefully, no one will find difficulty in examining this subject. We should be able to trace the three characters of the life-sufferings of our blessed Lord in detail, and to distinguish between them and His death-sufferings – His sufferings for sin. We should be able to see how that when man and Satan had done their utmost there remained a character of suffering which was perfectly unique: suffering at the hand of God because of sin – suffering as the sinner's substitute. Until He came to the cross, He could look up and bask in the clear light of His Father's countenance, finding in the darkest hours a sure resource above. His earthly path was rough. How could it be otherwise, in a world where all was directly contrary to His pure and holy nature? He endured the reproach of those who reproached God. What did He endure? He was misunderstood, misinterpreted, abused, maligned, accused of being mad and having a devil. He was betrayed, denied, deserted, mocked, buffeted, spit upon, crowned with thorns, cast out, condemned, and nailed between two malefactors. All these things He endured at the hand of man, together with all the unutterable terrors Satan brought to bear on His spirit. But, once more we emphatically repeat that when man and Satan had exhausted their power and enmity, our blessed Lord and Savior had to endure something that made all the rest seem as nothing – the hiding of God's countenance; the three hours of darkness and awful gloom, during which He suffered what none but God could know.

When Scripture speaks of us having fellowship with Christ's sufferings, it refers to His sufferings for righteousness – His sufferings at the hand of man. Christ suffered for sin, so that we might not have to suffer for it. He endured the wrath of God, so that we might not have to endure it. This is the ground and foundation of our peace. But, regarding suffering from man, we will always find that the more faithfully we follow in the footsteps of Christ, the more we will suffer in this respect; but to the Christian this is a gift, a privilege, a favor, a dignity.¹⁶ To walk in the footsteps of Christ; to enjoy companionship with Him; to be thrown into a place of sympathy with Him are privileges of the highest order. But, most of us are too content to do without them – like Peter¹⁷, satisfied to follow "afar off" – to keep aloof from a despised and suffering Christ. Undoubtedly, this is our heavy loss. If we had more fellowship with His sufferings, the crown in our soul's vision would glisten far more brightly. When we shrink from fellowship with Christ's sufferings, we rob ourselves of the deep joy of His present companionship, and the moral power of His future glory.

The persons who partook of the meat offering: Having considered the ingredients composing the meat offering and the various forms in which it was presented, we now refer to the persons who partook of it. These were the head and members of the priestly house. "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" (v 10). 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. In the meat offering, we find them feeding on the remnant of that which had been laid, as it were, on the table of the God of Israel. This was a high and holy privilege, enjoyed only by priests. This is presented with distinctness, in "the law of the meat offering," which we here quote at length.

"And this is the law of the meat offering: the sons of Aaron shall offer it before the Lord, before the altar. And he shall take of it his handful, of the flour of the meat offering, and of the oil thereof, and all the frankincense which is upon the meat offering, and shall burn it upon the altar for a sweet savor, even the memorial of it unto the Lord. And the remainder thereof shell Aaron and his sons eat: with unleavened bread shall it be eaten, in the Holy place; in the court of the tabernacle of the congregation they shall eat it. It shall not be baken with leaven. I have given it unto them for their portion of my offerings made by fire; it is most holy, as is the sin offering, and as the trespass offering. All the males among the children of Aaron shall eat of it: it shall be a statute for ever in your generations, concerning the offerings of the Lord made by fire: every one that toucheth them shall be holy" (Lev. 6:14-18).

Here we are furnished with a beauteous figure of the church¹⁸ feeding "in the holy place" on the perfections of the ‘Man Christ Jesus.’ By the grace of God, this is our portion; but we must remember, it is to be eaten "with unleavened bread." We cannot feed on Christ if we are indulging in anything evil. "Every one that toucheth them shall be holy." Further, it must be in the "holy place." Before we can feed on the meat offering, our position, practice, person, and associations must be holy. Finally, "all the males among the children of Aaron shall eat of it." In order to enjoy this holy portion, real priestly energy is required. Regarding priestly action, the idea of energy is presented in "Aaron and his sons." His "daughters," feebleness therein.¹⁹ There were some things the sons could eat which the daughters could not. Our hearts should earnestly desire the highest measure of priestly energy, so that we may discharge the highest priestly functions, and partake of the highest order of priestly food.

Conclusion: In conclusion, because through grace we are made "partakers of the divine nature," we can walk in the footsteps of Him who is foreshadowed in the meat offering. If self-emptied we emit a sweet odor to God. By the power of the Holy Spirit, the smallest as well as the greatest services may present the fragrance of Christ. Visiting the sick, writing a letter, sending an email, making a phone call, publicly ministering the Word of God, giving a cup of cold water to a disciple, giving to a pauper, visiting prisoners, caring for widows and orphans, the common-place acts of eating and drinking – all may emit the sweet perfume of the name and grace of Jesus.

If only there could be in us the exhibition of that which is not corruptible – a conversation seasoned with the "salt" of abiding communion with God. But, we fail and come short, grieving the Holy Spirit of God. We are prone to self-seeking or men-pleasing, and we fail to "season" our conversation. Hence, our constant deficiency in the "oil," the "frankincense," and the salt while, at the same time, allowing the "leaven" or "honey" of nature to make its appearance. There has been but one perfect meat offering; and, blessed be God, we are accepted in Him. We are “the sons” of the true Aaron; our place is in the sanctuary, where we can feed on the holy portion – happy place; happy portion. May our heart retire from all but Jesus Christ. May our gaze on Him be so intense that we will have no desire for the attractions around us, or for petty circumstances in our path that fret the heart and perplex the mind. May we rejoice in Christ, in both the sunshine and darkness; when the gentle breezes of summer play around us, and when the storms of winter rage fiercely abroad; when passing over the surface of a placid lake, or tossed on the bosom of a stormy ocean. Thank God "we have found Him" who is to be our satisfying portion forever. We shall spend eternity dwelling on the divine perfections of the Lord Jesus. When once we have seen Him as He is, our eyes will never be averted from Him.

May the Spirit of God work mightily within us, to strengthen us "in the inner man." May He enable us to feed on that perfect Meat Offering, the memorial of which has been fed upon by God Himself. This is our holy and happy privilege. May we come to realize it more.

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