First of all, we may observe that in the book itself the offerings are described by the remarkable expression, "the bread" or "food of God". Thus, it is commanded (xxi. 6) that the priests should not defile themselves, on this ground: "the offerings of the Lord made by fire, the bread of their God, do they offer." It was an ancient heathen notion that in sacrifice, food was provided for the Deity in order thus to show Him honour. And, doubtless, in Israel, ever prone to idolatry, there were many who rose no higher than this gross conception of the meaning of such words. Thus, in Psalm l. 8-15, God sharply rebukes Israel for so unworthy thoughts of Himself, using language at the same time which teaches the spiritual meaning of the sacrifice, regarded as the "food," or "bread," of God: "I will not reprove thee for thy sacrifices; and thy burnt-offerings are continually before Me.... I will take no bullock out of thy house, nor he-goats out of thy stalls.... If I were hungry, I would not tell thee; for the world is Mine, and the fulness thereof. Will I eat the flesh of bulls, or drink the blood of goats? Offer unto God the sacrifice of _thanksgiving_; and _pay thy vows_ unto the Most High; and call upon Me in the day of trouble: I will deliver thee and thou shalt glorify Me." Of which language the plain teaching is this. If the sacrifices are called in the law "the bread of God," God asks not this bread from Israel in any material sense, or for any material need. He asks that which the offerings symbolise; thanksgiving, loyal fulfilment of covenant engagements to Him, and that loving trust which will call on Him in the day of trouble. Even so! Gratitude, loyalty, trust! this is the "food of God," this the "bread" which He desires that we should offer, the bread which those Levitical sacrifices symbolised. For even as man, when hungry, craves food, and cannot be satisfied without it, so God, who is Himself Love, desires our love, and delights in seeing its expression in all those offices of self-forgetting and self-sacrificing service in which love manifests itself. This is to God even as is food to us. Love cannot be satisfied except with love returned; and we may say, with deepest humility and reverence, the God of love cannot be satisfied without love returned. Hence it is that the sacrifices, which in various ways symbolise the self-offering of love and the fellowship of love, are called by the Holy Ghost "the food," or "bread of God."