As there were not only the burnt-offerings of the individual Israelite, but also a daily burnt-offering, morning and evening, presented by the priest as the representative of the collective nation, so also with the meal-offering. The law concerning this daily meal-offering is given in chap. vi. 19. The amount in this case was prescribed, being apparently the amount regarded as a day's portion of food--"the tenth part of an ephah of fine flour," half of which was to be offered in the morning and half in the evening, made on a baking pan with oil, "for a sweet savour unto the Lord." Unlike the meal-offering of the individual, it is said, "by a statute for ever, it shall be wholly burnt unto the Lord.... Every meal-offering of the priest shall be wholly burnt; it shall not be eaten." This single variation from the ordinance of chap. ii. is simply an application of the principle which governs all the sacrifices except the peace-offering, that he who offered any sacrifice could never himself eat of it; and as the priest in this case was the offerer, the symbolism required that he should himself have nothing of the offering, as being wholly given by him to the Lord. And this meal-offering was to be presented, not merely, as some have inferred from ver. 20, on the day of the anointing of the high priest, but, as is expressly said, "perpetually." The typical meaning of the meal-offering, and, in particular, of this daily meal-offering, which, as we learn from Exod. xxx. 39, 40, was offered with the daily burnt-offering, is very clear. Every meal-offering pointed to Christ in His consecration of all His works to the Father. And as the daily burnt-offering presented by Aaron and his sons typified our heavenly High Priest as offering His person in daily consecration unto God in our behalf, so, in the daily meal-offering, wholly burnt upon the altar, we see Him in like manner offering unto God in perfect consecration, day by day, perpetually, all His works for our acceptance. To the believer, often sorely oppressed with the sense of the imperfection of his own consecration of his daily works, in that because of this the Father is not glorified by him as He should be, how exceedingly comforting this view of Christ! For that which, at the best, we do so imperfectly and interruptedly, He does in our behalf perfectly, and with never-failing constancy; thus at once perfectly glorifying the Father, and also, through the virtue of the boundless merit of this consecration, constantly procuring for us daily grace unto the life eternal. CHAPTER V. _THE PEACE-OFFERING._ LEV. iii. 1-17; vii. 11-34; xix. 5-8; xxii. 21-25.