Three varieties of the meal-offering were prescribed: the first (vv. 1-3), of uncooked meal; the second (vv. 4-11), of the same fine meal and oil, variously prepared by cooking; the third (vv. 14-16), of the first and best ears of the new grain, simply parched in the fire. If any special significance is to be recognised in this variety of the offerings, it may possibly be found in this, that one form might be suited better than another to persons of different resources. It has been supposed that the different implements named--the oven, the baking-pan or plate, the frying-pan--represent, respectively, what different classes of the people might be more or less likely to have. This thought more certainly appears in the permission even of parched grain, which then, as still in the East, while used more or less by all, was especially the food of the poorest of the people; such as might even be too poor to own so much as an oven or a baking-pan. In any case, the variety which was permitted teaches us, that whatever form the product of our labour may take, as determined either by our poverty or our riches, or by whatever reason, God is graciously willing to accept it, so the oil, frankincense, and salt be not wanting. It is our privilege, as it is our duty, to offer of it in consecration to our redeeming Lord, though it be no more than parched corn. The smallness or meanness of what we have to give, need not keep us back from presenting our meal-offering. If we have rightly understood the significance of this offering, the ritual which is given will now easily yield us its lessons. As in the case of the burnt-offering, the meal-offering also must be brought unto the Lord by the offerer himself. The consecration of our works, like the consecration of our persons, must be our own voluntary act. Yet the offering must be delivered through the mediation of the priest; the offerer must not presume himself to lay it on the altar. Even so still. In this, as in all else, the Heavenly High Priest must act in our behalf with God. We do not, by our consecration of our works, therefore become able to dispense with His offices as Mediator between us and God. This is the thought of many, but it is a great mistake. No offering made to God, except in and through the appointed Priest, can be accepted of Him.