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What the Bible says about Drink Offering
(From Forerunner Commentary)

Leviticus 2:2-3

Like the burnt offering, the meal offering was completely consumed. The priest placed a portion atop the burnt offering and kept the remainder for his consumption. Nothing remained for the offerer. The meal offering depicts that man has a claim on man. We are obligated to love our neighbor as ourselves; we are our brother's keeper. We owe these to fellow man, and therefore fellow man has a claim on our love, even as we have a claim on his love.

Paul writes in Philippians 2:17, "Yes, and if I am being poured out as a drink offering on the sacrifice and service of your faith, I am glad and rejoice with you all." The drink offering was an adjunct to the meal offering. Clearly, Paul considered his life as an offering to the Philippians for the benefit of their faith in God and His purpose. Because of this, he was not able to live life as he might otherwise have chosen. He was always at their service; he sacrificed his life on their behalf.

Others are named for their service to the brethren. Phoebe refreshed the brethren. Philemon was hospitable, and Luke and Silas made arduous journeys with Paul in service to those in far-flung areas. They, like we, serve people who are carnal or leavened, as the Bible says, and thus their reactions are not always what we would like them to be.

A clear example of this occurred when Mary offered her perfume to anoint Jesus' feet. Judas reacted carnally, asking why this could not have been sold and given to the poor. This illustration shows that sacrifices made for another can be misunderstood, and people can become offended. When we serve, expectations are usually high, but realization sometimes falls short, causing pain even in attempting to do good. We must always remember that it is a sacrifice to be a meal offering. The possibility of pain is always present.

John W. Ritenbaugh
The Offerings of Leviticus (Part Nine): Conclusion (Part Two)

Psalm 116:15

The word translated precious can mean "rare," as in "the word of the LORD was precious in those days" (I Samuel 3:1; emphasis ours throughout). It frequently refers to precious stones—gems that are worth a great deal because of their scarcity, and thus they elicit attention and interest from those who possess them (or wish to). It can refer to the excellence of God's lovingkindness, which is so significant that the children of men put their trust in Him (Psalm 36:7). Proverbs 12:27 says that the substance—the wealth—of a diligent man is precious, meaning that it is worth all the more to him because of the conscientious effort he has put into it.

In short, the psalmist is proclaiming that the death of a saint is precious to God because the saints are the objects of His attention, because they are rare (Matthew 22:14), and because He is putting so much effort into them at this time—far more than those with whom He is not yet working. He is investing Himself in His saints, and thus the death of each one brings with it the combined weight of all God has poured in and the choices of the individual in either responding to or rejecting Him. It is at the moment of death that the course of the saint is finished, and God can clearly see all that has become of His investment of time, attention, love, grace, instruction, and every other gift He has given (see Matthew 25:14-30).

Because of God's sovereignty and omnipotence—and because the lives and deaths of those with whom He is working are so precious to Him—we can have every confidence that the death of a true Christian will not occur until God allows it. The apostle Paul was "confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ" (Philippians 1:6). If God has begun such a work in us, we will not die until He judges that that work is complete. That does not imply that once we are called we can just coast along and expect God to do it all for us. Rather, we are partners with God. But because of what He is, He will always carry through with what He has covenanted. We are His workmanship (Ephesians 2:10), and only He can determine when the work is finished.

Along these same lines, at the end of Paul's life, he was likewise confident. His death did not occur until his race was finished—or, perhaps we might say, until God was finished with him:

For I am already being poured out as a drink offering, and the time of my departure is at hand. I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day, and not to me only but also to all who have loved His appearing. (II Timothy 4:6-8)

Notice that Paul could only make these summary remarks about himself. He was in no position to judge when somebody else's race was complete, or whether God was finished using another man for the accomplishment of His will. Paul did not deign to assume that he knew when God's workmanship was complete in another person. Instead, he learned the lesson of Christ's mild rebuke when the manner of Peter's death was predicted, and Peter became concerned about the end of another servant of God:

Peter, seeing [John], said to Jesus, "But Lord, what about this man?" Jesus said to him, "If I will that he remain till I come, what is that to you? You follow Me." (John 21:21-22)

Just as we dare not judge our Master in His handling of another one of His servants during life (Romans 14:4), so the matters relating to the death of one of His servants are in His hands alone—they are precious to Him.

Jesus' final instruction in the book of John points us in the right direction. He said simply, "You follow Me." He did not intend for our time to be stolen away in contemplations of the timing or manner of another saint's death—let alone presumptuously praying for such a thing. Instead, His positive instruction is to follow Him—imitate His example, listen to His instruction, be loyal to all that He is, and grow to the measure of the stature of His fullness and the completeness found in Him.

We do not know the day of our death or anyone else's. But by focusing on our own growth in our relationship with Him, rather than obsessing about death, when our race is finished we can have the same confidence Paul had—that he had fought the good fight, kept the faith, and that there was a crown of righteousness awaiting him in the resurrection.

David C. Grabbe
The Death of His Saints

Matthew 26:27-29

Jesus was certainly aware that He would spend forty days with His disciples after His resurrection, time in which He would have been well able to enjoy a glass of wine with them. But the first part of His statement seems to have been a vow, or at least a strong promise, that He would abstain from wine until after the time of their resurrection.

It may be significant then that, just before His crucifixion, once He realized what He was being given, He refused the sour wine and gall mixture that was offered to Him: "They gave Him sour wine mingled with gall to drink. But when He had tasted, He would not drink" (Matthew 27:34; see also Mark 15:23; Luke 23:36).

From our human points of view, we may think that a mere taste of this foul-tasting cocktail would not have caused Jesus to break His vow—that it could hardly be construed as "drinking of the fruit of the vine" with His disciples. Jesus, however, looked at things from God's point of view, and He knew that all that His Father had assigned for Him to do was to be carried out perfectly, and not with an "oh, that should do" attitude.

The Greek verb for "taste" in Matthew 27:34 is geuomai, which can mean "to perceive the flavor of," suggesting that perhaps Jesus did not actually taste the mixture at all. In the haze of His agony, He may not have been aware of what the Roman soldier was holding up to Him until it reached His lips, and in that split-second, He recognized it for sour wine. In any case, a taste cannot be considered a drink.

Later, as His human life moved into its final moments, He was offered sour wine a second time: "Immediately one of them ran and took a sponge, filled it with sour wine and put it on a reed, and offered it to Him to drink" (Matthew 27:48; see also Mark 15:36; John 19:29-30).

These "drink offerings" of sour wine and gall perfectly fulfilled David's prophecy of Psalm 69:21: "They also gave me gall for my food, and for my thirst they gave me vinegar to drink."

Staff
Of Sponges and Spears

Matthew 27:34

These "drink offerings" of sour wine and gall perfectly fulfilled David's prophecy of Psalm 69:21: "They also gave me gall for my food, and for my thirst they gave me vinegar to drink."

But what was this "sour wine"? Easton's Bible Dictionary describes this drink in its article, "Gall":

The drink offered to our Lord was vinegar (made of light wine rendered acid, the common drink of Roman soldiers) "mingled with gall," or, according to Mark 15:23, "mingled with myrrh"; both expressions meaning the same thing, namely, that the vinegar was made bitter by the infusion of wormwood or some other bitter substance, usually given, according to a merciful custom, as an anodyne [pain reliever] to those who were crucified, to render them insensible to pain. Our Lord, knowing this, refuses to drink it. He would take nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer every element of woe in the bitter cup of agony given him by the Father (John 18:11).

Other commentators opine that the gall—being a poison as well as a desensitizing drug—was meant to speed the death of the victim before the grisly effects of the crucifixion did. But surely it was not offered as, Easton suggests, for the comfort of the condemned! Rather, it was given for the soldiers' own ease and perhaps for the benefit of the pitiless Jewish leaders who wanted the three victims dead and disposed of before the beginning of the Feast of Unleavened Bread (John 19:31-33).

Luke's account implies that the soldiers' offers of sour wine to Jesus were part of their mockery of Him: "The soldiers also mocked Him, coming and offering Him sour wine" (Luke 23:36). It is not logical that these soldiers would mock Jesus, beat Him, spit on Him, jam a crown of thorns on His head, flog Him terribly, and then give a pain-relieving drink to Him as a "merciful custom"! Later, to speed their deaths, the soldiers would break the legs of the two men who were crucified on either side of Jesus and would cruelly stab Him with a spear. They would have broken Jesus' legs too, but they were prevented from doing so for the prophecies to be accurately fulfilled. Not much evidence of mercy here!

Staff
Of Sponges and Spears


Find more Bible verses about Drink Offering:
Drink Offering {Nave's}
Drink Offering {Torrey's}
 




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