The meal offering, as described in Leviticus 2:1, differs from the burnt offering by including fine flour, oil, and frankincense, symbolizing the fruit of the ground rather than the giving of life. This offering represents what we owe to man, in contrast to the burnt offering which signifies the surrender of our life to God. Both duties are essential and must be fulfilled together to be acceptable to Him. In Leviticus 2:9, the priest takes a memorial portion from the grain offering and burns it on the altar as an offering made by fire, a sweet aroma to the Lord. Like the burnt offering, it is a sweet savor to God, reflecting His satisfaction in the proper worship offered to Him. The meal offering, though not wholly burned on the altar, is completely consumed between the altar and the priests, indicating it is primarily intended for man, yet it remains an offering to the Lord. Frankincense in the meal offering contributes to God's satisfaction with its sweet fragrance, especially under the heat of trials, portraying a person's attitude during hardships endured in service to fellow man. Salt, required in every sacrifice, preserves and purifies, signifying endurance and faithfulness in our offerings. These elements underscore the importance of a proper attitude in service, ensuring that our offerings to man are ultimately pleasing to God.

The offerings in the Tabernacle or Temple carry a profound metaphor of communion, portraying God's house with the altar as His table and the offering as the food shared in a meal. In this imagery, God invites us to sit down and fellowship together. Specifically, in the peace offering, one of the sweet savor offerings, there is a sense of satisfaction and well-being for all involved. God receives His portion, the priest receives his, and the offeror also partakes, symbolizing that all are satisfied and in communion, eating a common meal together. This shared meal reflects a state of peace, arising from the keeping of God's commandments as depicted in the burnt offering, which shows devotion directly to God, and the meal offering, which represents devotion to God on behalf of man. Thus, the effect of these offerings is a harmonious fellowship, where God, the priest, and the individual are united in satisfaction and peace at His table.

Brethren, the concept of the offering as God's meal is deeply significant in understanding our relationship with Him and the peace He desires for us. The peace offering, as described in Leviticus, is a sweet-savor offering, indicating that no sin is involved and it is most satisfying to God. It is burnt upon the burnt offering and meal offering, showing its connection to perfect devotion to God and man, resulting in peaceful satisfaction and fellowship. In this offering, God consumes a meal through the burning of the fat on the altar, symbolizing His satisfaction. The priest receives his portion, showing his contentment, and the offerer partakes of the remainder, also finding satisfaction. This shared meal among God, priest, and man illustrates a peaceful communion, where all parties are filled, gratified, and assured. The sequence of the peace offering, following the burnt and meal offerings, underscores its role as the fruit of devotedly keeping God's commandments, fostering unity and harmony. The peace offering further reveals that sacrifice is the essence of love, whether to God or man. It plays a major role in acceptance before God, spiritual feeding, strength, and satisfaction. Devoted individuals sacrifice for those they love, indicating total devotion to God through the burnt offering and service to man through the meal offering. Jesus Christ embodies all aspects of this sacrifice—He is the offering, the priest serving as Mediator, and the offerer bringing His sacrifice to the altar. Through Him, our blemished sacrifices are made acceptable, teaching us to live in self-sacrificial devotion as we strive for the perfect peace of God.

In the context of understanding the sacrifices in the book of Leviticus, the concept of offering as God's meal emerges as a central metaphor, reflecting the intimate communion between God and the offerer. The thought at the forefront of these offerings is the eating of a meal, where the fragrant odor of food evokes anticipation of enjoyment, satisfaction, and fellowship. This imagery portrays God as the one with whom we share this meal, either by preparing something for Him or by partaking in what He has prepared, leading to a deep sense of satisfaction and communication. The burnt offering, in particular, exemplifies this idea of giving to God what truly satisfies Him. It represents Christ offering Himself to God as God's portion, a life completely devoted to Him. This offering is a sweet savor to God, pleasing and acceptable, as it is not linked to sin but to a gift of devotion. The metaphor of a meal underscores the satisfaction God feels when a life is lived in total love and loyalty, as seen in the burnt offering where every aspect of life—thoughts, actions, emotions, and energy—is surrendered to Him. This concept is further illustrated in Malachi 1:10-12, where the altar is described as the table of the Lord, and the offering as food. When the people profane this table, God expresses displeasure, highlighting that the offering should be a source of joy and communion. Similarly, in Ephesians 5:1-2, Christ's life, lived in perfect love, is described as a sweet-smelling aroma to God, akin to the burnt offering, emphasizing that what pleases God is not a sacrifice for sin but a life wholly dedicated to Him. Thus, the offerings, especially the burnt offering, reveal that real worship is the offering of one's everyday life to God. From mundane tasks to significant relationships, every facet of life should be conducted in love toward God and fellow man, mirroring the complete devotion Christ exemplified. This life of loyal devotion in every labor is the most satisfying and acceptable worship to God, fulfilling the metaphor of sharing a meal with Him in fellowship and satisfaction.

The basis of the picture is that God is eating a meal. The sacrifice made on His altar is a meal that He consumes. The fire literally consumes it. The idea is that He is consuming it. As a result of eating He is satisfied. He is content. Even as when one eats there is a sense of well being because one is full and everything is sitting well. The altar was His table. The flesh of the sacrifice of the peace offering shall be eaten. The person who eats the flesh of the sacrifice of the peace offering that belongs to the Lord while unclean shall be cut off from his people. The priest shall burn the fat on the altar but the breast shall be Aaron's and his sons. The right thigh shall be given to the priest as a heave offering from the sacrifices of the peace offerings. The Lord gave charge of His heave offerings to Aaron and his sons as a portion. Every offering every grain offering every sin offering and every trespass offering rendered shall be most holy. The heave offering of the gift with all the wave offerings was given to the sons and daughters as an ordinance forever. Everyone who is clean in the house may eat it. All who have communion with God must share that communion with God's priests and with His children. The church is to eat of the food of the altar. The altar represents God's table. Those eating from the table of God are in communion with God. All who have fellowship with God are in union with God. All must share that communion with the rest of the church. All are eating of the same sacrifice. All are eating of the same meal. All are being fed of the same Spirit. God expects that what one has is shared with one another. Homes are to be opened in hospitality to share not only food but the spiritual things and experiences in life with one another and to pray with and for one another drawing into a oneness. A person could give a peace offering for praise or thanksgiving at the conclusion of a vow or as a free will offering. The thanksgiving offering was for blessings received or blessings expected. The vow was at the conclusion of a dedication of oneself or some service offered to God. The free will offering was an offering to glorify God.

A basic feature of the offerings is of God eating a meal. The altar is His table, and the sacrifice is His food. The fire consuming the offerings pictures God devouring it. As a result of eating the meal, He is satisfied just as we would feel a sense of well-being following a fine meal. God is not satisfied with the sacrificial meals offered in Malachi's day and complains of their poor quality. They give Him no satisfaction and are not acceptable. The quality of those offerings had become so poor as to be downright evil. The priests would never have served such blemished beasts to a leader they could see, but they gave them to the invisible God. Their faith was so weak that He was not only out of sight but almost completely out of mind. They had no thought of the greatness of His power, His merciful loving providence, the desire of His concern for their well-being, or of His nearness to them. They apparently never gave it much thought that He was aware of all they were doing. Malachi teaches that one must strive to offer to God the best one can. The ideals of the offerings are shown in the life of Jesus Christ, yet the reality of what we are falls short. God nonetheless wants the general trajectory of our lives to be consistently aimed toward achieving them. This approach produces the satisfaction in God and us that is the fruit of the peace offering. The peace offering shows that God is satisfied because man is in communion with Him. A man is satisfied because he knows he is accepted by God, that he is in fellowship with and sharing with Him. The Priest, Christ, is satisfied because, as the common friend of formerly estranged parties, He is happy to see them sharing due to His work. Each party encompassed by the peace offering is at peace with the others. The peace that God gives is directly linked to sacrifice and love. The burnt, meal, and peace offerings are meaningful illustrations of what is necessary within our relationships to produce peaceful and edifying fellowship that truly honors and glorifies God. Leviticus 7 indicates that the priest shall burn the fat on the altar, but the breast shall be Aaron's and his sons'. The breast named here is what we call the brisket. In the ritual, it was waved before God by means of the offerer holding the brisket in his hands and the priest then laying his hands on the offerer's hands. The offerer then advanced toward the altar by himself as though he was presenting his gift to God. Upon reaching the altar, he returned to the priest with the brisket and handed it to him, signifying God giving that portion of the offering to the priest and his sons. Jesus Christ is our High Priest, and the church is a royal priesthood. Spiritually, the altar represents God's table, and the sons and daughters are the brethren in the church, the Family of our High Priest. Since we are eating from God's table, this shows us in communion with God. It also shows us doing or having a portion in the work of the priest and as having a claim on the sacrifice. All who have communion or fellowship with God must share that communion with His priests and His children, the rest of the church, our brothers and sisters. If one brings an offering, he shares in it. We are all eating of the same sacrifice, the same meal. We are all being fed and strengthened by the same Spirit, and God expects that we share what we have with our brothers and sisters. Can we feast with God and ignore His other guests? A person in communion with God must be in communion with all who are in communion with Him. We must consider another important factor in relation to our service to God and man and participating in the blessings of the altar. Those who serve God must also be holy. Holy essentially means set apart, but it also carries with it the sense of different, which helps explain why a person or thing is set apart. Holy also has the sense of cleanliness or of being undefiled. God can just as easily be saying to the priests and their c