he thinks they have made themselves acceptable to God by their manner of life."
The same remark replies to the writings of Thomas-a-Kempis.
34 THE MEAT-OFFERING CHAP. II
typical meaning of the meat-offering--these persons are
the meat-offering. Perhaps, also, in 1 Samuel xxvi. 19,
"If the Lord have stirred thee up against me, let him
accept a meat-ofering" (HHAn;mi), there may be reference
to this species of offering, representing the person and all
he possessed. At the same time, the word when
not contrasted or conjoined with the sacrifice, is often
used as a generic term for any offering.*
But we have still to call attention to the chief applica-
tion of this type. It shews forth Christ himself. And
indeed, this should have been noticed first of all, had it
not been for the sake of first establishing the precise
point of view in which this type sets forth its object.
We are to consider it as representing Christ himself, in
all his work of obedience--soul and body. He is the
"fine wheat," pure, unspotted; yet also "baked," &c.,
because subjected to every various suffering. The burnt-
offering being presented and consumed, Christ's glorious
obedience in his human nature, and all that belonged to
him, was accepted, as well as his sacrifice; for he and
all that is his was ever set apart for, and accepted by
the Father. "Lord, truly I am thy servant" (Ps. cxvi.
16). And if it represent Christ, it includes his Church.
Christ, and his body the Church, are presented to the
Father, and accepted. Christ, and all his possessions in
heaven and earth, whether possessions of dominion or
possessions in the souls of men and angels, were all pre-
sented to, and accepted by the Father. And Christ
delights thus to honour the Father. He will delight to
* And so the Septuagint sometimes render it by qusi
prosfora<. In Ezek. xlv. 15, where it occurs, the meaning would have been
brought out more exactly by rendering the clause thus:--"One lamb out of the
flock, from the pastures of Israel, for an offering (a Mincha, as in Gen. iv. 4),
even for burnt-offerings and for peace-offerings."
THE MEAT-OFFERING CHAP. II 35
deliver up even the kingdom to the Father (1 Cor. xv.
24). What an example for each of his people! Let us
behold our pattern, and give up ourselves, body and soul
and substance, to the glory of our God.
Let us now examine the chapter in detail.
The meat-offering must be of fine flour,--the fine
wheat of Palestine, not the coarser Hmaq,, "meal," but the
fine tl,so, bolted and sifted well. It must in all cases be
not less than the tenth of an ephah (chap. v. 11); in
most cases far more (see Numb. vii. 13). It was taken
from the best of their fields, and cleansed from the bran
by passing through the sieve. The rich seem to have
offered it in the shape of pure fine flour, white as snow,
heaping it up, probably, as in Numb. vii. 13, on a silver
charger, or in a silver bowl, in princely manner. It thus
formed a type, beautiful and pleasant to the eye, of the
man's self and substance dedicated to God, when now
made pure by the blood of sacrifice that had removed his
sin. For if forgiven, then a blessing rested upon his
basket and his store, on the fruit of his body, and the
fruit of his ground, the fruit of his cattle, and the in-
crease of his kine (see Deut. xxviii. 3-6). Even as
Jesus, when raised from the tomb, was henceforth no
more under the curse of sin, but was blessed in body,
for his body was no longer weary or feeble; and blessed
in company, for no longer was he numbered among trans-
gressors; and blessed in all his inheritance, for "all
power was given him in heaven and in earth."
The oil poured on the fine flour denoted setting apart.
It was oil that was used by Jacob at Bethel in setting
apart his stone pillow to commemorate his vision; and
every priest and king was thus set apart for his office.
Oil, used on these occasions, is elsewhere appropriated to
36 THE MEAT-OFFERING CHAP. II
mean the Spirit's operation--the Spirit setting apart
whom he pleases for any office.
The frankincense, fragrant in its smell, denoted the
acceptableness of the offering. As a flower or plant--
the rose of Sharon or the balm of Gilead--would induce
any passing traveller to stoop down over them, and regale
himself with their fragrance, so the testimony borne by
Christ's work to the character of Godhead brings the
Father to bend over any to whom it is imparted, and to
rest over him in his love. The Lord Jesus says to his
Church, in Song iv. 6, "Until the day break, and the
shadows flee away, I will get me to the mountain of
myrrh, and the hill of frankincense." This spot must be
the Father's right hand. In like manner, then, it ought
to be the holy purpose of believing souls who are look-
ing for Christ, to dwell so entirely amid the Redeemer's
merits, that, like the maidens of king Ahasuerus (Esther
ii. 12), they shall be fragrant with the sweet odours,
and with these alone, when the Bridegroom comes.
When Christ presented his human person and all he
had, he was indeed fragrant to the Father, and the oil
of the Spirit was on him above his fellows (see Isa. lxi. 1;
Ps. xlv. 7 ; Heb. ix. 14).
And equally complete in him is every believer also.
Like Jesus, each believer is God's wheat--his fine flour.
He is clothed in the fine linen, white and clean, and
stands by Christ's side, in the likeness of Christ. Even
now is he able to say, "As he is (at the Father's right
hand), so are we in this world"--as completely righteous,
as really accepted (1 John iv. 17).
Ver. 2. And he shall bring it 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
THE MEAT-OFFERING CHAP. II 37
shall burn the memorial of it upon the altar, to be an offering
made by fire, of a sweet savour unto the Lord.
One of Aaron's sons was to take a handful out of what
was brought, a handful of flour, and a proportional quan-
tity of the oil. Along with this he was to take “all
the frankincense," because all was needed to express the
complete acceptance. This is "the memorial of the
meat-offering"*--a part for the whole. In dedication
of our body and property, we need not go through every
article in detail, but we take some part as a specimen
and an earnest of all the rest.
In Acts x. 4, Cornelius's "prayers and alms" are called
a memorial." These alms and prayers were a specimen
of the whole man's dedication. He was a believer, like
old Simeon, already accepted, and this meat-offering of
his, the dedication of self and substance, expressed by
prayers and alms, was acknowledged on the part of God
by the gift of more light and liberty.
Ver. 3. And the remnant 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.
The offering is declared "most holy." And to shew
that the mass was so, as well as the handful, the remnant
is given to Aaron's sons to feast upon. Even Aaron, who
bore on his mitre " Holiness to the Lord," could safely
eat of it.
* Isaiah (1xvi. 3) refers first to the burnt-offering, speaking of slaying the
lamb and the ox; and then in the next clause, to the meat-offering, speaking of
him that "offers a hHAn;mi and maketh a frankincense-memorial" hnAbol; ryKiz;ma.
Milton has, without authority, blended these two together in his description of
Abel's offering, Paradise Lost, xi.
“* * * * * A shepherd next,
More meek, came with the firstlings of his flock
Choicest and best; then, sacrificing laid
The inwards and the fat, with incense strew'd,
on the cleft wood."
38 THE MEAT-OFFERING CHAP. II
In this manner we are assured of the true and thorough
acceptance of our dedicated things, when once we are
forgiven. How complete is the assurance we have of the
acceptance of Christ and all that are his! Nay, even of
their substance. There is a blessing "on their basket
and on their store." So completely is its curse removed,
that under the tree in the plains of Mamre, angels,
and the Lord of angels, eat of Abraham's bread and his
But the declaration, "It is a thing most holy," teaches
us how we should regard every member of our body as
belonging to God; and everything we possess." Ye are
not your own." "It is most holy." How little do we feel
it to be so!
Ver. 4. And if thou bring an oblation of a meat-offering baken in
the oven, it shall be unleavened cakes of fine flour mingled with
oil, or unleavened wafers anointed with oil.
A part of the type of the fine flour, already noticed,
may be that Christ was ground by sore agony, and
endured unutterable anguish when bruised for us. And
so the wine of the drink-offering, afterwards noticed,
would imply a reference to the wine-press, out of which
he came. And in like manner, the oven here mentioned,
and the other articles exposed to the fire, would contain
a reference to his enduring the fierce flame of wrath.*
But admitting this use of the emblems to be doubtful,
we find a certain and obvious meaning in the diversities of
form in which the meat-of Bring appears. As in chap. i.
we saw that God, for the sake of the less wealthy, took
a lamb or a dove, when a more costly sacrifice would have
* Willet quotes Pellicanus, who applies these varieties in the preparation of
the meat-offering to the manifold nature of afflictions " Nunc Clibanus, nunc
Patilla, nunc Craticula dici possunt:" a true remark, whether contained here or
THE MEAT-OFFERING CHAP. II 39
been beyond the reach of the offerer; so it is here: for
the sake of different ranks in society, the meat-offering
has a form in which any one may be able to present it.
If he is rich, let him bring his fine flour from the finest of
the wheat. If he is not able to do this, let him bring "a
meat-offering baleen in the oven." If he cannot afford
this, having no oven, then let him bring somewhat "baken
in the fire plate," or pan. If even this is not in his power,
he will at least possess a frying pan, and. let him bring
what it prepares. God excuses none, of whatever rank,
from dedicating themselves and their substance to him.
The widow has two mites to cast into the Lord's treasury.
In 1 Chron. xxiii. 29, this gradation seems referred to
when it is said, "For that which is baked in the pan,
and for that which is fried, and for all manner of measure
The oven was a utensil which was generally possessed
by all in the middle ranks of life. If they have this, let
them prepare in it "cakes" (tOL.Ha), of a larger size, and
wafers" (Myqyqir; cakes of a smaller size, and bring
these as their meat-offering. The larger cakes must have
"oil mingled through them;" the smaller and thinner must
have oil on them. In both cases, the oil that sets apart
must not be wanting. Nay, where it is possible, it must
form part, as it were, of the substance, by being mingled
And there must be no leaven; for leaven indicates
corruption at work. If we give grudgingly, with restless,
impatient, tumultuous, anxious feelings, we are offering
with leaven. We must dedicate self and substance in
Christ's spirit--"Not my will, but thine be done."
Ver. 5. And if thy oblation be a meat-offering, baken in a pan, it
shall be of fine flour unleavened, mingled with oil.
40 THE MEAT-OFFERING CHAP. II
This is another form in which it may be presented, if
the man be yet poorer than the last mentioned; if he use
the "fire plate" in his house, and not "the oven." The
only article of furniture absolutely necessary for prepar-
ing food seems to have been the "frying-pan" of verse 7.
Anything more than that indicated comfort and ease.
The "cakes" and "wafers" of last verse evidently inti-
mated a moderate degree of luxury. And this man also
possessed some degree of independence in his circum-
stances. Perhaps he occupied the station of a tradesman,
if not somewhat above that. He, too, must dedicate all
to the Lord.
Ver. 6. Thou shalt part it in pieces, and pour oil thereon: it is
This division into pieces may shew that every part of
our substance is to be given up. We must allow God to
divide and choose and appropriate as he pleases. And
then, each part must be "anointed with oil;" set apart by
the priest's hand. Both the whole, as a whole, and every
part of it, must be given up to the Lord.
Ver. 7. And if thy oblation be a meat-offering baken in the frying-
pan, it shall be made of fine flour with oil.
The shallow frying-pan (a shallow vessel, of earth, used
to this day by the Arabs, and called Tagen) indicated
poverty, if the man had this and no other culinary utensil.
It was used in boiling, and therefore was indispensable.
He, too, must offer what he has. God is willing to have
him and his; he does not despise the poor. Nay, by
attending to different classes of men; he finds out op-
portunities of some new exhibition of his wisdom and
Here the opportunity is afforded of enforcing the lesson,
THE MEAT-OFFERING CHAP. II 41
that whatever is wanting, oil must not be wanting: the
Spirit must set apart whatever is really dedicated.
Ver. 8. And thou shalt bring the meat-offering that is made of
these things unto the Lord: and when it is presented unto the
priest, he shall bring it unto the altar.
A poor worshipper might be apt to be discouraged
when he witnessed the more costly gifts of others: there-
fore the Lord kindly condescends to assure; his heart by
specially inserting here these directions to the priest, viz.
that he must take the humblest meat-offering, and present
it on the altar. The priest might be ready to neglect so
poor an offering; but here he is warned., "When the
offerer presents it, the priest shall bring it." Our Master
was ever more tender-hearted than his disciples. The
disciples rebuked those who brought little children to
him; but Jesus said, "Suffer them to come." Jehovah,
God of Israel, is Jesus, the Son of man!
Ver. 9. And the priest shall take from the meat-offering a memorial
thereof, and shall burn it upon the altar: it is an offering
made by fire, of a sweet savour unto the Lord.
The memorial is what was directed to be taken, ver. 2.
And this is to be done as much in this poorer offering as
when it was fine flour. There is no virtue in the size or
in the quality of the thing.
The "sweet savour" reminds us of Paul's words to the
Philippians, when they had, though poor, given him what
they could spare of their substance: "I have received of
Epaphroditus the things which were sent from you, an
odour of a sweet smell" (Phil. iv. 18). Jesus in heaven
smells this sweet savour, and will reward it at the day of
Ver, 10. And that which is left of the meat-offering shall be
42 THE MEAT-OFFERING CHAP. II
Aaron's and his sons'; it is a thing most holy of the offerings
of the Lord made by fire.
It is most holy (see ver. 3 again), and it is taken from
the fire-offerings of the Lord, expressing complete appro-
priation by the Lord, of the things offered to him. He
takes what we offer; it is not a mere compliment. We
may not say, "I give myself to the Lord," and then do as
we please. The Lord takes us at our word. We are no
more our own, nor is our body ours, nor our members,
nor our money, nor our health, nor our talents, nor our
reputation, nor our affections, nor our relations, nor our
very life itself. All is the Lord's--in his treasury--
"among the offerings made by fire," that ascend up to
heaven in the smoke of the altar.
Then follow some general rules in regard to the general
subject of meat-offerings.
Ver. 11. No meat-offering, which ye shall bring unto the Lord,
shall be made with leaven: for ye shall burn no leaven, nor
any honey, in any offering of the Lord made by fire.
Leaven indicates corruption, and is the very opposite
of salt, which preserves (ver. 13), and which must never
be wanting. Honey includes all that is sweet, like the
honey* of grapes, figs, and the reed or calanus (which grew
on the banks of the waters of Merom), and it is forbidden
both because it turns to sourness, and leads to fermen-
tation, and perhaps also because it is a luxury; and the
Lord desires nothing of earthly sweetness. His offerings
must have neither corruption nor carnal sweetness. We
must, like Christ, be the Lord's; holy and separate from the
world, not pleasing ourselves. In chap. xxiii. 17, there is
* Jarchi says, yrp qytm lk–“all sweetness of fruit,"--sweet things
obtained from any fruit. Honey was reckoned corrupting, because it ferments. The
Chaldee uses in the sense of fermenting, a word derived from wbAd;,
THE MEAT-OFFERING CHAP. II 43
a special lesson taught by the presence of leaven in the two
loaves of the first-fruits; it is altogether unlike this case.
Ver. 12. As for the oblation of the first fruits, ye shall offer them
unto the Lord; but they shall not be burnt on the altar for a
The first ripe fruits of any sort are meant. These,
when offered, were typical of presenting the person's self
and substance, and hence are included in the subject of
meat-offering. But they are not to be brought to the
altar, because they shew us Christ in a peculiar aspect;
and that aspect seems to be Christ glorified, or raised up,
after suffering. Hence there is no burning of any part
of them, for the suffering is done. The Holy Spirit takes
truth in portions, and seems sometimes to turn our eye
away from one portion of truth on purpose to let us see
better some other portion, by keeping our attention for a
time fixed on that alone.
Ver. 13. 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.
This salt indicates corruption removed and prevented;
and in the case of the meat-offering, it is as if to say, Thy
body and thy substance are become healthy now; they
shall not rot. They are not like those of the ungodly in
James v. 2, "Your riches are corrupted." There is a
blessing on thy body and thy estate. And next it in-
timates the friendship (of which salt was a well-known
emblem) now existing between God and the man. God
can sup with man, and man with God (Rev. iii. 18).
There is a covenant between him and God, even in re-
gard to the beasts of the field (Job v. 23), and fowls of
heaven (Hos. ii, 18). The friendship of God extends to
44 THE MEAT-OFFERING CHAP. II
his people's property; and to assure us of this he appoints
the salt in the meat-offering--the offering that especially
typified their substance. How comforting to labouring
men! how cheering to care-worn merchants--if they dedi-
cate themselves to God, he is interested in their property
as much as they themselves are! "Who is a God like
unto thee!" But more; "with all thine offerings thou shalt
offer salt," declared that the sweet savour of these sacri-
fices was not momentary and passing, but enduring and
eternal. By this declaration he sprinkles every sacrifice
with the salt of his unchanging satisfaction. And "the
covenant by sacrifice" (Ps. 1. 5) is thus confirmed on the
part of God: he declares that he on his part will be
Ver. 14. And if thou offer a meat-offering of thy first fruits unto
the Lord, thou shalt offer, for the meat-offering of thy first-
fruits, green ears of corn dried by the fire, even corn beaten
out of full ears.
These are voluntary meat-offerings, and they differ
from those of verse 12. The sense is, "If thou wishest
to make a common meat-offering out of these first-fruits,
it shall be done in the following manner." A peculiar
typical circumstance attends these. These are "ears of
corn," a figure of Christ (John xii. 24); and "ears of the
best kind," for so the Hebrew intimates. They
are "dried by the fire," to represent Jesus feeling the
wrath of his Father, as when he said, "My strength is
dried up," i.e. the whole force of my being is dried up
(Ps. xxii. 15); "I am withered like grass" (Ps. cii. 4).
0 how affecting a picture of the Man of sorrows! How
like the very life! The best ears of the finest corn in
the plains of Israel are plucked while yet green; and
instead of being left to ripen in the cool breeze, and
THE MEAT-OFFERING CHAP. II 45
under a genial sun, are withered up by the scorching fire.
It was thus that the only pure humanity that ever walked
on the plains of earth was wasted away in three-and-
thirty years by the heat of wrath he had never deserved.
While obeying night and day, with all his soul and
strength, the burning wrath of God was drying up his
frame. "Beaten out of full ears," represents the bruises
and strokes whereby he was prepared for the altar.
“Though he were a Son, yet learned he obedience by the
things which he suffered" (Heb. ii. 10). It is after this
preparation that he is a perfect meat-offering, fully de-
voted, body and substance, to the Lord.
In all this he is "First fruits," intimating that many
more shall follow. He the first-fruits, then all that are
his in like manner. We must be conformed to Jesus in
all things; and here it is taught us that we must be con-
formed to him in self-dedication--self-renunciation. We
must please the Father; as he left us an example, saying,
"I do always those things that please him" (John viii.
29), even under the blackest sky.
Ver. 15. And thou shalt put oil upon it, and lay frankincense
thereon: it is a meat-offering.
Ver. 16. And the priest shall burn the memorial of it, part of the
beaten corn thereof, and part of the oil thereof,* with all the
frankincense thereof: it is an offering made, by fire unto the
The smoke and the fragrance ascend to heaven. All is
accepted--Christ first, then each of his people. He
passed through suffering, fire, and flame--then was
accepted. They, being reckoned one with him, are
treated as if they had done so too. Whatever sufferings
are left to them are not atoning, but only sanctifying.
* lfa, “una cum," says Rosenmuller.
46 THE DRINK-OFFERING CHAP. II
Some one might here ask, Why is there no mention of
the wine-offering or drink-offering? It is rather remark-
able that the drink-offering should be omitted in the
midst of so full a setting forth of tabernacle rites. It is,
often joined with burnt-offerings and meat-offerings, as in
Ezek. xlv. 17. But properly speaking, the drink-offering
was not a part of any sacrifice; though it was never
offered by itself alone. It was a rite superadded, to ex-
press the worshipper's hearty concurrence in all that he
saw done at the altar. Hence, it could be deferred till
a convenient time arrived. It appears from Numbers
xv. 2, 4, that it was not to be observed till they came to
Canaan, and had reached the plentiful vineyards of Sorek
But we may notice, in passing, the object and meaning
of this ordinance. It was "strong wine poured unto the
Lord" (Numb. xxviii. 7). Wine is the representation of
joy, and hence it was an expression, on the offerer's part,
of his cheerful and hearty acquiescence in all that was
done at the altar. He saw the lamb slain--a type of
atoning blood for his guilty soul; he saw the meat-offer-
ing presented--a type of entire dedication to the Lord;
and, therefore, when he lifted up the cup of wine, and
poured it forth before the Lord at the altar, over the
ashes of the sacrifice, and the memorial of the meat-
offering, offering, his so doing was equivalent to his saying, "In
all this I do heartily acquiesce. I welcome atoning blood
to my guilty soul, and I give up my redeemed soul to him
that has atoned for me. Amen, Amen!"
It is to this drink-offering that reference is made in
Judges ix. 13, where wine is said to "cheer God and
THE DRINK-OFFERING CHAP. II 47
man." It is not to wine used at table for convivial pur-
poses that allusion is there made, but to wine used at the
altar. There it did truly gladden God and man. Like
the water of the well of Bethlehem poured out by David,
it expressed the heart poured out. The Lord rejoiceth to
see a sinner accept the offered atonement. Is not the
shepherd's heart glad when he finds the lost Sheep? Does
not the father weep for very joy as he sees his prodigal
return, and fall upon his neck? And likewise the Lord
rejoiced to see a ransomed sinner giving himself up to his
God, as he rejoiced over Abraham when he did not with-
hold even Isaac. "He taketh pleasure in them that fear
him." On the other hand, the sinner himself was glad
as he poured out the wine; for there is "joy and peace
in believing," in accepting the offered Saviour. Nor less
so in giving up all to the Lord; for he that giveth up
“houses and lands" for Christ's sake, receives a hundred-
fold more in this present life. Is it not, then, true, that
“wine made glad the heart of God and man?" Might
not the vine that grew in Israel's land say, "Should I
leave my wine, that cheereth God and man?” The olive,
in, the same manner, could say, "Should I leave my
fatness, wherewith by me they honour God and man?"
(Judges ix. 9;) because olive-oil supplied the tabernacle
lamps, as well as lighted up the halls of princes; and
some part of a hin of oil--the special symbol of conse-
cration--must accompany every meat-offering (Numb.
xv. 5, 6).
If it be here asked, Did our Lord fulfil the type of
the drink-offering? We say, Yes; by the entire willing-
ness he ever felt, to suffer, and to obey for us. Even on
the night wherein he was betrayed, he sang, and gave
God praise that he must die. And perhaps there is
48 THE DRINK-OFFERING CHAP. II
more meaning in the words of Luke xxii. 20 than is
generally noticed. “This cup is the New Testament in
my blood." This wine-cup not only exhibits the blood
that seals the New Covenant, but exhibits it as the wine
that may cheer our souls. The blood of the grape of the
True Vine gladdens God and man.
But returning to the immediate subject of the chapter
before us, let us sum it up by briefly quoting Hannah's
offering (1 Sam. i. 24) when Samuel was weaned. We
find there three bullocks. This is the burnt-offering-a
bullock for herself, and for her husband, and for her
child; and as if to express her belief that her child
needed atoning blood, she offers a bullock for him as
well as for herself, nay (ver. 25), expressly offers it at
the moment of presenting him. Next, we find the ephah
of flour. This is the meat-offering. It expressed the
dedication of themselves, and all they had, to God. An
ephah contained ten omers or ten deals, and three of
these was the usual quantity that went to each meat-
offering (Numb. xv. 9, 12) on such an occasion as this.
But here, no doubt, their meat-offering had more than
three omers, just in order to skew overflowing love.
The bottle of wine, last of all, was intended for the
drink-offering; and as an ephah of flour was far more
than was required by law, even for so many persons
(Numb. xv. 9), so no doubt this bottle of wine was more
than full measure, and was poured out before the Lord
to express the entire cheerfulness wherewith all this was
done by the parties concerned. It was after all this
(1 Sam. i. 28, and ii. 1) that they filled the tabernacle
with the voice of adoration and praise, and then returned
rejoicing to Ramah.
That this mode of worshipping the Lord was not
THE DRINK-OFFERING CHAP. II 49
infrequent in Israel may appear, further, from 1 Sam. x. 3.
The three worshippers whom Saul met "going up to God
to Bethel," along Tabor plain, were carrying, 1. A kid;
one for each, to be a burnt-offering; 2. A loaf of bread,
or large cake; one for each, to be a meat-offering; 3. As
bottle of wine; one for all, as in Samuel's case.
"Happy are the people that are in such a case; yea,
happy the people whose God is the Lord!" Happy the
people where again and again some thankful worshipper
is saying, "What shall I render to the Lord for all his
benefits towards me? I will take the cup of salvation,
and call upon the name of the Lord" (Ps. cxvi. 13).
The drink-offering of wine, poured out before the Lord
over the peace-offering that some Israelite had brought
in the way of thanks for benefits received (as Numb.
xv. 3 directs), this is "the cup of salvation." And from
time to time the courts of the Lord's house are enlivened
by the happy countenance of some grateful worshipper,
who smiles with delight as the priest pours out for him
the sparkling wine of Lebanon or Sorek. Nor is it
less true that the Lord himself rejoices--his heart is
"cheered;" he rests in his love, making his love the very
canopy over all.