When any will offer a meat-offering The word מנחה, mincha, which we render meat-offering, signifies generally a simple oblation or gift. In this chapter and elsewhere it signifies an offering of things inanimate, in opposition to animal sacrifices, described in the former chapter. The word meat-offering (which is supposed by some to have been an ancient false print, that has run through many editions of our Bible, for meal-offering) conveys a quite different idea to the English reader. It certainly would be better rendered meal-offering, or wheat-offering. It was of two kinds: the one which, being joined with other offerings, (Numbers 15:4; Numbers 15:7; Numbers 15:10,) was particularly prescribed with the measure and proportion of it. The other, which is here spoken of, was left to the offerer's good-will, both for the thing offered and the quantity. As to the matter of these minchas, or offerings of things inanimate, it was of such things as were of great use to the support of human life, namely, flour, bread, wine, salt, &c. Now this sort of sacrifices was appointed, 1st, Because these are things of the greatest necessity and benefit to man, and therefore it is meet that God should be served with them, and owned and praised as the giver of them. 2d, In condescension to the poor, that they might not want an offering for God, and to show that God would accept even the meanest services, when offered with a sincere mind. Some of these offerings were for the whole congregation, as the waved sheaf, (Leviticus 23:11,) and the two waved loaves, Leviticus 23:17. Some, again, were for private persons; among which were that for the poor sinner who could not afford the more expensive sacrifices, Leviticus 5:11, that, for the suspected woman, Numbers 5:15; besides the voluntary ones. He shall pour oil upon it, and put frankincense thereon To make a sweet odour in the court of the tabernacle, which otherwise would have been very offensive, by reason of the blood that was sprinkled and the flesh that was burned there daily.
Besides, the pouring oil, and putting frankincense thereon, signified its being grateful and acceptable to God. And therefore in the offering of jealousy, when guilt was supposed, and sin brought to remembrance, no oil nor frankincense was to be put on the oblation. Now both these things were emblematical of spiritual blessings; the oil of the graces of the Holy Spirit, which are compared to oil and to anointing therewith, (Psalms 45:7; 1 John 2:20,) and are necessary to make any offering acceptable to God; and the frankincense of Christ's atonement and intercession, compared to a sweet odour, Ephesians 5:2. And the intention of all these offerings being fully answered by the mediation of the Messiah and the blessings of his gospel, it was proper they should cease upon his death, as is thought to have been expressly foretold, Daniel 9:27.