The Pulpit Commentary — Leviticus — Section 79

his Shcchinah. The portion thus consumed was regarded as " God's food " or "meat " of the offering which he was pleased to accept. 'l'his wa.s one part of the feast. 2. The remnant was then eaten by the priests. (1) The priests here aro not to be viewed as types of Christ. The high priest alone seems to have represented him (Heh. iii. 1 · viii. 1 · ix. 11). (2) The common priests were representatives rather or the holy people.' Bene~ the whole nation of Israe~ were ~egarded as a "kingdom of priests" (Exod. xix. 6). The people, therefore, and m ~art1c~ar the offerer! representatively, feasted with God. (3) Under the gos~l even this official represe~tation i~ c~anged. The people of God are now_:1n holy pnesthood, ~ot by representation, but m right of their spiritual birth (1 Pet. 11. 9). They draw mgh unto God (Heh. L 19-22). They feast with him at his table and in his ~ery Presence. (4) All this, amongst many other blessed things is set forth in the Christian Eucharist, or Supper of the Lord. ' III. CHRIST 1s THE MEDIUM OF THIS FELLOWSHIP. 1. Obviously so since the minchah was a type of Christ. (1) This has been sufficiently shown (see Homily on vers. 1, 2). (2) We may add that the argument is sustained by the use of the term "memorial." When the firstling of the cattle was taken instead of the rest, it is called making a memorial to God (Exod. xxxiv.19; see Hebrew text). This represented the taking of the Great Firstborn instead of all men, and the firstling of the cattle was only a memorial, not the real sacrifice. (3) It is a great truth that Christ is our one way of access to God (John xiv. 6). "He is our peace;" and it is through the frankincense of his presence that our offering becomes a "sweet savour "-a savour of rest, "unto the Lord" (vers. 2, 9). 2. Christ is delectable food to faith. (1) Sometimes in the minchah the flour was unbaked (ver. 2). In this case the oil accompanying it was unmingled. The portion reserved for the priests might, therefore, be mingled by them in any way they pleased to render it most palatable. (2) In other cases the bread was prepared to their hands. Sometimes baken in the oven in cakes, mingled with oil, or in unleavened wafers, with oil poured upon them (ver. 4). Sometimes in a pan or flat plate, mingled with oil or oil poured over it (vers. 5, 6). Sometimes in the frying-pan or gridiron, with oil (ver. 7). (3) The bread of life is essentially good and nourishing. It is at the same time capable of being served up in such variety as to suit every taste that is not vicious. It is the privilege of the scribe instructed in the kingdom to bring out "things new and old," to set old things in new lights, and to show that there is "nothing new under the sun;" for all things are as old as the councils of eternity.- J. A. M. Vers.11-13.-Notable things. After describing the minchah under sundry forms, and before proceeding to the meat offering of the firstfruits, certain notable things are mentioned which the minchah has in co=on with sacrifices in general. These now claim attention, viz.- I. THE PROHIBITION OF LEAVEN (ver. 11). The re11Sons of this appear to be: 1. Because of its fermenting properties. (1) 'l'hese, which, under the action of heat, throw the lump into commotio_n, r~present the evil passions. of ~he heart (see 1_cor. v. 6-8). ~ut since the meat offenng 1s taken as a type of Christ, 1t was most fittmg that everythmg 6llggestive of these should be excluded. In him was no ferment of anger or discontent when he was subjected to the fiercest fires of the wrath of God (Isa. liii. 7). What an example has he left to us I (2) By its fermenting properties, leaven tended to reduce snbstances to corruption. But since our "Bread of Life," our "Firstfruit" of the resurrection could not "see corruption," because he was the "Holy One," it was most proper that 'leaven should be absent from his type (Ps. xvi. 10; Acts ii. 31). 2. Thae the Hebrews might be reminded of eheir deliverance from Egypt. (1) For they were, at the time of the Exodus, so hurried that they had to take their dough as it was without being leavened (Exod. xii. 39).. It was most salutary to keep alive the r~mem~rance of such mercies as they then expenenced, and of the stupendous works with which they were associated. (2) But since those things were all typical of gospel blessings, so m?-st it be most edifying to us to remember the spiritual bondage and darkness from which we have been emancipated by the hand of that great Prophet "like unto Moses," to whom it is our du.ty to hearken in preference to him. II. THE PBOHmITION OF HONEY (ver. tl). The reasons of this appear to be: 1. Be- cause honev was a ,ymhol of carnal pleasures. (1) It was in this light viewed by Philo CR, JI, 1-16.] THE BOOK OF LEVITICUS. 35