(Heb. minhah), originally a gift of any kind. This Hebrew word came latterly to denote an "unbloody" sacrifice, as opposed to a "bloody" sacrifice. A "drink-offering" generally accompanied it. The law regarding it is given in Lev. 2, and 6:14-23. It was a recognition of the sovereignty of God and of his bounty in giving all earthly blessings (1 Chr. 29:10-14; Deut. 26:5-11). It was an offering which took for granted and was based on the offering for sin. It followed the sacrifice of blood. It was presented every day with the burnt-offering (Ex. 29:40, 41), and consisted of flour or of cakes prepared in a special way with oil and frankincense.
It would completely destroy the type of the meat-offering were we to introduce into it the idea of suffering for sin.
The same perfect order is observable in reference to the meat-offering.
But in the meat-offering, there was not even a question of bloodshedding.
Had He done so, it would have been to mingle "honey" with the meat-offering, which could not be.
This is set forth with great distinctness in "the law of the meat-offering," which I shall here quote at length.
The second point in our theme is the mode in which the meat-offering was prepared.
Having thus considered the ingredients which composed the meat-offering, we shall now refer to those which were excluded from it.
The meat-offering was not a sin-offering, but a "sweet savor" offering.
But there was another ingredient, as positively excluded from the meat-offering as "leaven," and that was "honey."
There has been but one perfect "meat-offering;" and, blessed be God, we are accepted in Him.