The Pulpit Commentary — 1 Kings — Section 200

No allusion is made here to expiatory sacrifices (the sin offering and the trespass offering) but these, of necessity, preceded those mentioned here. All the more fitly does the text represent what we should offer when we draw near to God, through the merits of the expiation e.lree.dy me.de for 1lB by Him who became, on our behalf, a. sin offering. This verse will answer the question of conscience, "What shall I render wnto the Lora ! " I. THE DEDICATION OF SELF. Burnt offerings were representative and not vica- rious. They represented the dedication of himself to God on the part of the wor- shipper. St. Paul shows us this (Romans xii.1), "I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice,'' &c. The appropriateness of the type can be easily shown by alluding to such points as these :-1. The sequence of the burnt offering on tlw expiatory sacrifice. No burnt offering was me.de until e. previous sin offering had been presented. The worshipper must first be brought into covenant with God. Were the burnt offering presented first, the barrier of sin between man and God would be ignored, and the idea of e.n atonement would be denied. Our offering of ourselves is only acceptable through the previous sacrifice of Christ. 2. The completeness of the burnt offering. The sacrificer laid his hands on the victim, and then it was placed whole on the altar, its death signifying the completeness of the presentation of the man, body and soul, to the Lord. Show that God has the right to demand our whole selves; not a share in affection and thought simply. 8. The occasions for presenting the burnt offering. (1) Daily (Exod. xxix. 88--42) to show that at no time are we "our own." (2) Doubly on the sabbath (Num. xxviii. 9, 10). The seventh day o. time for special consideration and self-consecration. (3) On great festivals (N um. xxviii. 11 ; xxix. 39). Times of exceptional deliverance, enrichment, &c., are seasons for renewed self-dedication. Press home the entreaty of Rom. xii. 1. II. THE GIVING OF THANKS. Peace offerings were of various kinds, but had the same meaning. They were a presentation to God of his best gifts, a sign of grate- ful homage, and at the same time afforded means for the support of God's service and His servants. Flour, oil, and wine were offered with the daily burnt offering. The shew-bread was renewed each se.bbath day. Special offerings were made on the se.bbe.th and other festivals. The first-fruits were presented, and corn from the threshing-floor at the annual feasts, &o. (1) All these were of a Eucharistic nature, and teach us to render thanks and praise to God (Heb. xiii 15). (2) They betokened communion with God, for in part they were ea.ten by the people in llis presence. (8) They aided in the sustenance of public worship. The priests had the breast and shoulder. See the lesson Paul draws Phil. iv. 18. (4) They ministered, to tlw necessities of the poor. Peace offerings constituted great national feasts. Give examples. Show Christ's care for the poor. Allude to such verses as Heb. xiii 16. We express thankfulness to the Lord, and acknowledgment of His goodness, by distributing to others as they have need. "Inasmuch as ye have dona it unto one of the least of these, my brethren, ye have done it unto me." III. THE OFFERING OF PRAYER. "He burnt incense upon the o.ltar." Incense was offered morning and evening (Exod. xxx. 7, 8), and on the great day of atone- ment (Levit. xvi. 12). The altar of incense stood before the holy of holies in the holy place, where only the priests could sto.nd. Sacredness 11nd sweetness were suggested by the incense, so carefully and secretly compounded, so exclusively used in the service of God. As e. symbol it denoted prayer ; taken in its broadest sense, as the outflowing of the soul in adoration, prayer, praise toward God. Refer to Psalm c~li. 2, where prayer and incense are blended as reality o.nd symbol ; to the smoke in the temple (Isaiah vi. 8 4) ; to the people praying while Zacharias was burning incense (Luke i. 10) ; to the prayers of the saints before the throne (Rev. v. 8; viii. 3, 4). 1. Prayer should, be reverent. (The incense e.lto.r wo.s close to the holy of holies, under the immedio.te eye of God.) 2. Prayer should be con,qtant. (Incense was perpetual. "Pray without ceasing.") 3. Prayer should be the oittcome of self-dedication, (Incense was kindled by e. live coal from the altar of bul'nt ofiering.) 4. Prayer is accepted through the merits of the atonement. (The horns of the altar of incense were sprinkled with blood.)-A. R. 202 THE FIRST BOOK OF KINGS. [oe:. x. 1-18.