Text -- Leviticus 2:1-9 (NET)

Grain Offering Regulations: Offering of Raw Flour

2:1 “‘When a person presents a grain offering to the Lord, his offering must consist of choice wheat flour, and he must pour olive oil on it and put frankincense on it. 2:2 Then he must bring it to the sons of Aaron, the priests, and the priest must scoop out from there a handful of its choice wheat flour and some of its olive oil in addition to all of its frankincense, and the priest must offer its memorial portion up in smoke on the altar– it is a gift of a soothing aroma to the Lord. 2:3 The remainder of the grain offering belongs to Aaron and to his sons– it is most holy from the gifts of the Lord.

Processed Grain Offerings

2:4 “‘When you present an offering of grain baked in an oven, it must be made of choice wheat flour baked into unleavened loaves mixed with olive oil or unleavened wafers smeared with olive oil. 2:5 If your offering is a grain offering made on the griddle, it must be choice wheat flour mixed with olive oil, unleavened. 2:6 Crumble it in pieces and pour olive oil on it– it is a grain offering. 2:7 If your offering is a grain offering made in a pan, it must be made of choice wheat flour deep fried in olive oil. 2:8 “‘You must bring the grain offering that must be made from these to the Lord. Present it to the priest, and he will bring it to the altar. 2:9 Then the priest must take up from the grain offering its memorial portion and offer it up in smoke on the altar– it is a gift of a soothing aroma to the Lord.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Lev 2:1

(Not meat-offering, an ancient false print, which has run thro' many editions of our bible.) This was of two kinds, the one joined with other offerings, Num 15:4, Num 15:7, Num 15:10, which was prescribed, together with the measure or proportion of it: the other, of which this place speaks, was left to the offerer's good will both for the thing, and for the quantity. And the matter for this offering was things without life, as meal, corn, or cakes. Now this sort of sacrifices were appointed, because these are things of 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. In condescension to the poor, that they might not want an offering for God, and to shew that God would accept even the meanest services, when offered with a sincere mind. These were necessary provisions for the feast which was to be presented to God, and for the use of the priests, who were to attend upon these holy ministrations.

Wesley: Lev 2:1

This may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Psa 45:7; 1Jo 2:20, and which are necessary to make any offering acceptable to God.

Wesley: Lev 2:1

Manifestly designed Christ's satisfaction and intercession, which is compared to a sweet odour, Eph 5:2.

Wesley: Lev 2:2

That priest to whom he brought it, and who is appointed to offer it.

Wesley: Lev 2:2

That part thus selected and offered; which is called a memorial, either to the offerer, who by offering this part is minded, that the whole of that he brought, and of all which he hath of that kind, is God's to whom this part was paid as an acknowledgment. Or to God, whom (to speak after the manner of men) this did put in mind of his gracious covenant and promises of favour, and acceptance of the offerer and his offering.

Wesley: Lev 2:2

And so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving.

Wesley: Lev 2:2

pleased.

Wesley: Lev 2:3

To be eaten by them, Lev 6:16.

Wesley: Lev 2:3

Or such as were to be eaten only by the priests, and that only in the holy place near the altar.

Wesley: Lev 2:4

Made in the sanctuary for that use.

Wesley: Lev 2:6

Because part of it was offered to God, and part given to the priests.

JFB: Lev 2:1

Or gift--distinguishing a bloodless from a bloody sacrifice. The word "meat," however, is improper, as its meaning as now used is different from that attached at the date of our English translation. It was then applied not to "flesh," but "food," generally, and here it is applied to the flour of wheat. The meat offerings were intended as a thankful acknowledgment for the bounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here described being voluntary oblations, were offered alone.

JFB: Lev 2:1

Oil was used as butter is with us; symbolically it meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer.

JFB: Lev 2:2

Rather, "for a memorial"; that is, a part of it.

JFB: Lev 2:3

The circumstance of a portion of it being appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among "the most holy things."

JFB: Lev 2:4

Generally a circular hole excavated in the floor, from one to five feet deep, the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (See on Gen 18:6). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.

JFB: Lev 2:5

A thin plate, generally of copper or iron, placed on a slow fire, similar to what the country people in Scotland called a "girdle" for baking oatmeal cakes.

JFB: Lev 2:6

Pouring oil on bread is a common practice among Eastern people, who are fond of broken bread dipped in oil, butter, and milk. Oil only was used in the meat offerings, and probably for a symbolic reason. It is evident that these meat offerings were previously prepared by the offerer, and when brought, the priest was to take it from his hands and burn a portion on the altar.

Clarke: Lev 2:1

Meat-offering - מנחה minchah . For an explanation of this word see Clarke’ s note on Gen 4:3, and Lev. vii. Calmet has remarked that there are five kinds of the minchah mentioned in this chapter

1.    סלת soleth , simple flour or meal, Lev 2:1

2.    Cakes and wafers, or whatever was baked in the oven, Lev 2:4

3.    Cakes baked in the pan, Lev 2:5

4.    Cakes baked on the frying-pan, or probably, a gridiron, Lev 2:7

5.    Green ears of corn parched, Lev 2:14

All these were offered without honey or leaven, but accompanied with wine, oil, and frankincense. It is very likely that the minchah, in some or all of the above forms, was the earliest oblation offered to the Supreme Being, and probably was in use before sin entered into the world, and consequently before bloody sacrifices, or piacular victims, had been ordained. The minchah of green ears of corn dried by the fire, etc., was properly the gratitude-offering for a good seed time, and the prospect of a plentiful harvest. This appears to have been the offering brought by Cain, Gen 4:3; see Clarke’ s note Gen 4:3. The flour, whether of wheat, rice, barley, rye, or any other grain used for aliment, was in all likelihood equally proper; for in Num 5:15, we find the flour of barley, or barley meal, is called minchah. It is plain that in the institution of the minchah no animal was here included, though in other places it seems to include both kinds; but in general the minchah was not a bloody offering, nor used by way of atonement or expiation, but merely in a eucharistic way, expressing gratitude to God for the produce of the soil. It is such an offering as what is called natural religion might be reasonably expected to suggest: but alas! so far lost is man, that even thankfulness to God for the fruits of the earth must be taught by a Divine revelation; for in the heart of man even the seeds of gratitude are not found, till sown there by the hand of Divine grace. Offerings of different kinds of grain, flour, bread, fruits, etc., are the most ancient among the heathen nations; and even the people of God have had them from the beginning of the world. See this subject largely discussed on Exo 23:29 (note), where several examples are given. Ovid intimates that these gratitude-offerings originated with agriculture. "In the most ancient times men lived by rapine, hunting, etc., for the sword was considered to be more honorable than the plough; but when they sowed their fields, they dedicated the first-fruits of their harvest to Ceres, to whom the ancients attributed the art of agriculture, and to whom burnt-offerings of corn were made, according to immemorial usages."The passage to which I refer, and of which I have given the substance, is the following: -

" Non habuit tellus doctos antiqua colonos

Lassabant agiles aspera bella viros

Plus erat in gladio quam curvo laudis aratro

Neglectus domino pauca ferebat ager

Farra tamen veteres jaciebant, farra metebant

Primitias Cereri farra resecta dabant

Usibus admoniti flammis torrenda dedere

Multaque peccato damna tulere suo .

Fastor., lib. ii., ver. 515

Pliny observes that "Numa taught the Romans to offer fruits to the gods, and to make supplications before them, bringing salt cakes and parched corn; as grain in this state was deemed most wholesome." Numa instituit deos Fruge colere, et Mola Salsa supplicare, atque (ut auctor est Hemina) far torrere, quoniam tostum cibo salubrius esset - Hist. Nat. lib xviii., c. 2. And it is worthy of remark, that the ancient Romans considered "no grain as pure or proper for divine service that had not been previously parched." Id uno modo consecutum, statuendo non esse purum ad rem divinam nisi tostum - Ibid

God, says Calmet, requires nothing here which was not in common use for nourishment; but he commands that these things should be offered with such articles as might give them the most exquisite relish, such as salt, oil, and wine, and that the flour should be of the finest and purest kind. The ancients, according to Suidas, seem to have made much use or meal formed into a paste with milk, and sometimes with water. (See Suidas in Μαζα ). The priests kept in the temples a certain mixture of flour mingled with oil and wine, which they called Ὑγιεια Hugieia or health, and which they used as a kind of amulet or charm against sickness; after they had finished their sacrifices, they generally threw some flour upon the fire, mingled with oil and wine, which they called θυληματα thulemata , and which, according to Theophrastus, was the ordinary sacrifice of the poor.

Clarke: Lev 2:2

His handful of the flour - This was for a memorial, to put God in mind of his covenant with their fathers, and to recall to their mind his gracious conduct towards them and their ancestors. Mr. Ainsworth properly remarks, "that there was neither oil nor incense offered with the sin and jealousy offerings; because they were no offerings of memorial, but such as brought iniquities to remembrance, which were neither gracious nor sweet-smelling before the Lord."Num 5:15; Lev 5:11. In this case a handful only was burnt, the rest was reserved for the priest’ s use; but all the frankincense was burnt, because from it the priest could derive no advantage.

Clarke: Lev 2:4

Baken in the oven - תנור tannur , from נר nar , to split, divide, says Mr. Parkhurst; and hence the oven, because of its burning, dissolving, and melting heat.

Clarke: Lev 2:5

Baken in a pan - מחבת machabath , supposed to be a flat iron plate, placed over the fire; such as is called a griddle in some countries.

Clarke: Lev 2:7

The frying-pan - מרחשת marchesheth , supposed to be the same with that called by the Arabs a ta -jen , a shallow earthen vessel like a frying-pan, used not only to fry in, but for other purposes. On the different instruments, as well as the manner of baking in the east, Mr. Harmer, in his observations on select passages of Scripture, has collected the following curious information

"Dr. Shaw informs us that in the cities and villages of Barbary, there are public ovens, but that among the Bedouins, who live in tents, and the Kabyles, who live in miserable hovels in the mountains, their bread, made into thin cakes, is baked either immediately upon the coals, or else in a ta -jen , which he tells us is a shallow earthen vessel like a frying-pan: and then cites the Septuagint to show that the supposed pan, mentioned Lev 2:5, was the same thing as a ta -jen . The ta -jen , according to Dr. Russel, is exactly the same among the Bedouins as the τηγανον, a word of the same sound as well as meaning, was among the Greeks. So the Septuagint, Lev 2:5 : if thy oblation be a meat-offering, baken in a pan, ( απο τηγανου ), it shall be of fine flour unleavened, mingled with oil

"This account given by the doctor is curious; but as it does not give us all the eastern ways of baking, so neither does it furnish us, I am afraid, with a complete comment on that variety of methods of preparing the meat-offerings which is mentioned by Moses in Leviticus 2. So long ago as Queen Elizabeth’ s time, Rauwolff observed that travelers frequently baked bread in the deserts of Arabia on the ground, heated for that purpose by fire, covering their cakes of bread with ashes and coals, and turning them several times until they were baked enough; but that some of the Arabians had in their tents, stones, or copper plates, made on purpose for baking. Dr. Pococke very lately made a like observation, speaking of iron hearths used for baking their bread

"Sir John Chardin, mentioning the several ways of baking their bread in the east, describes these iron plates as small and convex. These plates are most commonly used, he tells us, in Persia, and among the wandering people that dwell in tents, as being the easiest way of baking, and done with the least expense; the bread being as thin as a skin, and soon prepared. Another way (for he mentions four) is by baking on the hearth. That bread is about an inch thick; they make no other all along the Black Sea from the Palus Maeotis to the Caspian Sea, in Chaldea, and in Mesopotamia, except in towns. This, he supposes, is owing to their being woody countries. These people make a fire in the middle of a room; when the bread is ready for baking they sweep a corner of the hearth, lay the bread there, and cover it with hot ashes and embers; in a quarter of an hour they turn it: this bread is very good. The third way is that which is common among us. The last way, and that which is common through all Asia, is thus: they make an oven in the ground, four or five feet deep and three in diameter, well plastered with mortar. When it is hot, they place the bread (which is commonly long, and not thicker than a finger) against the sides, and it is baked in a moment

"D’ Arvieux mentions another way used by the Arabs about Mount Carmel, who sometimes bake in an oven, and at other time on the hearth; but have a third method, which is, to make a fire in a great stone pitcher and when it is heated, they mix meal and water, as we do to make paste to glue things together, which they apply with the hollow of their hands to the outside of the pitcher, and this extremely soft paste spreading itself upon it is baked in an instant. The heat of the pitcher having dried up all the moisture, the bread comes off as thin as our wafers; and the operation is so speedily performed that in a very little time a sufficient quantity is made

"Maimonides and the Septuagint differ in their explanation of Lev 2:5; for that Egyptian rabbi supposes this verse speaks of a fiat plate, and these more ancient interpreters, of a ta -jen . But they both seem to agree that these were two of the methods of preparing the meat-offering; for Maimonides supposes the seventh verse speaks of a frying-pan or ta -jen ; whereas the Septuagint, on the contrary, thought the word there meant a hearth, which term takes in an iron or copper plate, though it extends farther

"The meat-offerings of the fourth verse answer as well to the Arab bread, baked by means of their stone pitchers, which are used by them for the baking of wafers, as to their cakes of bread mentioned by D’ Arvieux, who, describing the way of baking among the modern Arabs, after mentioning some of their methods, says they bake their best sort of bread, either by heating an oven, or a large pitcher, half full of certain little smooth shining flints, upon which they lay the dough, spread out in form of a thin broad cake. The mention of wafers seems to fix the meaning of Moses to these oven pitchers, though perhaps it may be thought an objection that this meat-offering is said to have been baked in an oven; but it will be sufficient to observe that the Hebrew words only signify a meat-offering of the oven, and consequently may be understood as well of wafers baked on the outside of these oven pitchers, as of cakes of bread baked in them. And if thou bring an oblation, a baked thing, of the oven, it shall be an unleavened cake of fine flour mingled with oil, or unleavened wafers anointed with oil. Whoever then attends to these accounts of the stone pitcher, the ta -jen , and the copper plate or iron hearth, will enter into this second of Leviticus, I believe, much more perfectly than any commentator has done, and will find in these accounts what answers perfectly well to the description Moses gives us of the different ways of preparing the meat-offerings. A ta -jen indeed, according to Dr. Shaw, serves for a frying-pan as well as for a baking vessel; for he says, the bagreah of the people of Barbary differs not much from our pancakes, only that, instead of rubbing the ta -jen or pan in which they fry them with butter, they rub it with soap, to make them like a honeycomb

"Moses possibly intended a meat-offering of that kind might be presented to the Lord; and our translators seem to prefer that supposition, since, though the margin mentions the opinion of Maimonides, the reading of the text in the sixth verse opposes a pan for baking to a pan for frying in the seventeenth verse. The thought, however, of Maimonides seems to be most just, as Moses appears to be speaking of different kinds of bread only, not of other farinaceous preparations

"These oven pitchers mentioned by D’ Arvieux, and used by the modern Arabs for baking cakes of bread in them, and wafers on their outsides, are not the only portable ovens of the east. St. Jerome, in his commentary on Lam 5:10, describes an eastern oven as a round vessel of brass, blackened on the outside by the surrounding fire which heats it within. Such an oven I have seen used in England. Which of these the Mishnah refers to when it speaks of the women lending their ovens to one another, as well as their mills and their sieves, I do not know; but the foregoing observations may serve to remove a surprise that this circumstance may otherwise occasion in the reader of the Mishnah. Almost every body knows that little portable handmills are extremely common in the Levant; movable ovens are not so well known. Whether ovens of the kind which St. Jerome mentions be as ancient as the days of Moses, does not appear, unless the ta -jen be used after this manner; but the pitcher ovens of the Arabs are, without doubt, of that remote antiquity

"Travellers agree that the eastern bread is made in small thin moist cakes, must be eaten new, and is good for nothing when kept longer than a day. This, however, admits of exceptions. Dr. Russel of late, and Rauwolff formerly, assure us that they have several sorts of bread and cakes: some, Rauwolff tells us, done with yolk of eggs; some mixed with several sorts of seed, as of sesamum, Romish coriander, and wild garden saffron, which are also stewed upon it; and he elsewhere supposes that they prepare biscuits for travelling. Russel, who mentions this stewing of seeds on their cakes says, they have a variety of rusks and biscuits. To these authors let me add Pitts, who tells us the biscuits they carry with them from Egypt will last them to Mecca and back again

"The Scriptures suppose their loaves of bread were very small, three of them being requisite for the entertainment of a single person, Luk 11:5. That they were generally eaten new, and baked as they wanted them, as appears from the case of Abraham. That sometimes, however, they were made so as to keep several days; so the shew-bread was fit food, after lying before the Lord a week. And that bread for travelers was wont to be made to keep some time, as appears from the pretences of the Gibeonites, Jos 9:12, and the preparations made for Jacob’ s journey into Egypt, Gen 45:23. The bread or rusks for travelling is often made in the form of large rings, and is moistened or soaked in water before it is used. In like manner, too, they seem to have had there a variety of eatables of this kind as the Aleppines now have. In particular, some made like those on which seeds are strewed, as we may collect from that part of the presents of Jeroboam’ s wife to the Prophet Ahijah, which our translators have rendered cracknels, 1Ki 14:3. Buxtorf indeed supposes the original word נקדים nikkuddim signifies biscuits, called by this name, either because they were formed into little buttons like some of our gingerbread, or because they were pricked full of holes after a particular manner. The last of these two conjectures, I imagine, was embraced by our translators of this passage; for cracknels, if they are all over England of the same form, are full of holes, being formed into a kind of flourish of lattice-work. I have seen some of the unleavened bread of the English Jews made in like manner in a net form. Nevertheless I should think it more natural to understand the word of biscuit spotted with seeds; for it is used elsewhere to signify works of gold spotted with studs of silver; and, as it should seem, bread spotted with mould, Jos 9:5-12; how much more natural is it then to understand the word of cakes spotted with seeds, which are so common in the east! Is not לבבות lebiboth , in particular, the word that in general means rich cakes? a sort of which Tamar used to prepare that was not common, and furnished Amnon with a pretense for desiring her being sent to his house, that she might make some of that kind for him in the time of his indisposition, his fancy running upon them; see 2Sa 13:2-8. Parkhurst supposes the original word to signify pancakes, and translates the root לבב labab to move or toss up and down: ‘ And she took the dough, ( ותלוש vattalosh ), and kneaded ( ותלבב vattelabbeb , and tossed) it in his sight, ותבשל vattebashshel , and dressed the cakes.’ In this passage, says Mr. Parkhurst, it is to be observed that לבב is distinguished from לש to knead, and from בשל to dress, which agrees with the interpretation here given

"The account which Mr. Jackson gives of an Arab baking apparatus, and the manner of kneading and tossing their cakes, will at once, if I mistake not, fix the meaning of this passage, and cast much light on Lev 11:35. "I was much amused by observing the dexterity of the Arab women in baking their bread. They have a small place built with clay, between two and three feet high, having a hole in the bottom for the convenience of drawing out the ashes, somewhat similar to that of a lime-kiln. The oven, which I think is the most proper name for this place, is usually about fifteen inches wide at top, and gradually grows wider to the bottom. It is heated with wood, and when sufficiently hot, and perfectly clear from smoke, having nothing but clear embers at the bottom, which continue to reflect great heat, they prepare the dough in a large bowl, and mould the cakes to the desired size on a board or stone placed near the oven. After they have kneaded the cake to a proper consistence, they pat it a little, then toss it about with great dexterity in one hand till it is as thin as they choose to make it. They then wet one side of it with water, at the same time wetting the hand and arm with which they put it into the oven. The side of the cake adheres fast to the side of the oven till it is sufficiently baked, when, if not paid proper attention to, it would fall down among the embers. If they were not exceedingly quick at this work, the heat of the oven would burn their arms; but they perform it with such amazing dexterity that one woman will continue keeping three or four cakes in the oven at once, till she has done baking. This mode, let me add, does not require half the fuel that is made use of in Europe.

See more in Harmer’ s Observat., vol. i., p. 414, etc., Edit. 1808.

Clarke: Lev 2:8

Thou shalt bring the meat-offering - It is likely that the person himself who offered the sacrifice brought it to the priest, and then the priest presented it before the Lord.

Defender: Lev 2:1

The "meat" offering was actually a "meal" offering, composed mainly of "fine flour." The meal could not contain any leaven (Lev 2:11), for leaven symbolized evil. The fine flour was evidently intended to speak of the absolute purity of God."

TSK: Lev 2:1

meat offering : Minchah , from the Arabic manacha , to give, especially as a reciprocal gift, a gift, oblation, or eucharistical or gratitude offering, for the bounties of providence displayed in the fruits of the earth. It is termed a meat offering by our translators, because the term meat in their time was the general name for food. Lev 6:14-18, Lev 6:20-23, Lev 9:17; Num. 15:4-21; Isa 66:20; Joh 6:35

fine flour : Exo 29:2; Num 7:13, Num 7:19; Joe 1:9, Joe 2:14

pour oil : Lev 2:4-8, Lev 2:15, Lev 2:16, Lev 7:10-12; 1Jo 2:20, 1Jo 2:27; Jud 1:20

frankincense : Mal 1:11; Luk 1:9, Luk 1:10; Rev 8:3

TSK: Lev 2:2

the memorial : Lev 2:9, Lev 5:12, Lev 6:15, Lev 24:7; Exo 30:16; Num 5:18; Neh 13:14, Neh 13:22; Isa 66:3; Act 10:4

TSK: Lev 2:3

the remnant : Lev 6:16, Lev 6:17, Lev 6:26, Lev 7:9, Lev 10:12, Lev 10:13, Lev 21:22; Num 18:9; 1Sa 2:28

most holy : Lev 6:17, Lev 10:12, Lev 21:22; Exo 29:37; Num 18:9

TSK: Lev 2:4

meat offering : 1Ch 23:28, 1Ch 23:29; Psa 22:14; Eze 46:20; Mat 26:38; Joh 12:27

the oven : Tannur , probably such an oven as that described by D’ Arvieux, as used by the Arabs. He states that they make a fire in a great stone pitcher, and when heated, mix meal and water, which they apply with the hollow of their hands to the outside, and this soft paste spreading itself upon it, is baked in an instant, and the bread comes of as thin as our wafers. Lev 1:11, Lev 6:17, Lev 7:12, Lev 10:12; Exo 12:8; 1Co 5:7, 1Co 5:8; Heb 7:26; 1Pe 2:1, 1Pe 2:22

wafers : Exo 16:31, Exo 29:2; Isa 42:1, Isa 44:3-5, Isa 61:1; Joh 3:34

TSK: Lev 2:5

in a pan : or, on a flat plate, or slice, Machavath , a flat iron plate, such as the Arabs still use to bake their cakes on, and which is called a griddle in some of our counties.

TSK: Lev 2:6

Lev 1:6; Psa. 22:1-21; Mark 14:1-15:47; John 18:1-19:42

TSK: Lev 2:7

the fryingpan : Marchesheth , a shallow earthen vessel, like a frying pan, which the Arabs call a tajen .

of fine : Lev 2:1, Lev 2:2

TSK: Lev 2:9

a memorial : Lev 2:2, Lev 6:15

an offering : Lev 2:2; Exo 29:18; Psa 22:13, Psa 22:14; Isa 53:10; Zec 13:7, Zec 13:9; Rom 12:1, Rom 15:16; Eph 5:2; Phi 2:17, Phi 4:18

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Lev 2:1

A meat offering - Better translated in Lev 2:4 an oblation of a meat offering קרבן qorbân , see Lev 1:2 מנחה mı̂nchāh . signifies literally a "gift"; and it appears to have been applied especially to what was given by an inferior to a superior Gen 32:18-20; Gen 43:11; Jdg 3:15; 1Sa 10:27 : but in the technical language of the Law, it regularly denoted the vegetable offerings as distinguished from the animal offerings. Our translators have rendered it "meat-offering", applying the word "meat", according to old usage, as a general term for food. Vegetable-offering or meal-offering would be a more convenient rendering.

The meaning of the מנחה mı̂nchāh appears to be much more simple than that of the animal sacrifices. The מנחה mı̂nchāh , as a sacrifice, was something surrendered to God, which was of the greatest value to man as a means of living. It might thus seem to be merely eucharistic. But it should not be overlooked that the grain had been modified, and made useful, by man’ s own labor. Hence, it has been supposed that the מנחה mı̂nchāh expressed a confession that all our good works are performed in God and are due to Him.

The order in which the kinds of offering are named agrees with their development in order of time. The burnt-offering and the מנחה mı̂nchāh answer to the first two offerings on record Gen 4:3-4; Amo 5:22.

Three kinds of מנחה mı̂nchāh are here mentioned; (1) Lev 2:1-3; (2) Lev 2:4-7; (3) Lev 2:14-16. Of each of them a small portion was burned on the altar "for a memorial,"and the remainder was given to the priests. The offerings of flour belonged to the priests at large, but those of cakes and wafers to the officiating priests, Lev 7:9-10. Instructions to the priests are given in Lev 6:14-23.

Fine flour - finely bolted flour of wheat. It was probably always presented in a bowl, compare Num 7:13.

Oil - For the purpose of anointing and as food; in both senses a symbol of divine grace.

Frankincense - See the Exo 30:34 note.

Barnes: Lev 2:2

Better: "And he shall bring it to Aaron’ s sons, the priests; and the (officiating) priest shall take from it,"etc.

Memorial - The regular name not only for the portion of the מנחה mı̂nchāh which was burned on the altar Lev 2:9, Lev 2:16; Lev 5:12; Lev 6:15; Num 5:26, but for the frankincense which was laid upon the showbread Lev 24:7. It is the word which is applied to the prayers and alms of Cornelius, Act 10:4.

Barnes: Lev 2:3

A thing most holy - literally, a holy of holies. All offerings were holy, including the portions of the peace-offerings which were eaten by the laity; but that was "most holy"of which every part was devoted either to the altar, or to the use of the priests. Such were the minchaahs, the showbread, the incense, and the flesh of the sin-offerings and trespass-offerings. Compare the similar distinction between places Exo 26:33. The most holy food was eaten in "the holy place,"that is the precinct of the tabernacle, probably in the priests’ lodgings; but the priests’ portion of the peace-offerings might be eaten by the priests and their families in any "clean place"Lev 10:12-14.

Barnes: Lev 2:4-10

The four kinds of bread and the three cooking utensils which are mentioned in this section were probably such as were in common use in the daily life of the Israelites; and there appears no reason to doubt that they were such as are still used in the East. The variety of the offerings was most likely permitted to suit the different circumstances of the worshippers.

Lev 2:4

Oven - This was probably a portable vessel of earthenware; in shape a cone about 3 ft. 6 in. high, and 1 ft. 6 in. in diameter. Similar jars are now used for the same purpose by the Arabs. After the vessel has been thoroughly heated by a fire lighted in the inside, the cakes are placed within it, and the top is covered up until they are sufficiently baked. Meantime the outside of the vessel is turned to account. Dough rolled out very thin is spread over it, and a sort of wafer is produced considerably thinner than a Scotch oat-cake.

Lev 2:5

A pan - Rather, as in the margin, a flat plate. It was probably of earthenware, like the oven.

Lev 2:6

Part it in pieces - Break, not cut. The Bedouins are in the habit of breaking up their cakes when warm and mixing the fragments with butter when that luxury can be obtained.

Lev 2:7

Fryingpan - Rather, pan, commonly used for boiling. It is possible that the cakes here spoken of were boiled in oil. The "pan"and the "frying pan"Lev 2:5, Lev 2:7 may have been the common cooking implements of the poorest of the people.

Poole: Lev 2:1

A meat-offering was of two kinds the one joined with other offerings, Num 15:4,7,10 , which was prescribed, together with the measure or proportion of it; the other, of which this place speaks, was a distinct and separate offering, and was left to the offerer’ s good will, both for the thing and for the quantity. And the matter of this offering was things without life, as meal, corn, cakes, &c. Now this sort of sacrifices were appointed,

1. Because these are things of 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.

2. 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 to him with a sincere mind.

3. These were necessary provisions for the feast, which was here to be represented to God, and for the use of the priests, who were to attend upon these holy ministrations.

Fine flour searched, or sifted, and purged from all bran, it being fit that the best things should be offered to the best Being.

He shall pour oil upon it which may note the graces of the Holy Ghost, which are compared to oil, and anointing with it, Psa 45:7 1Jo 2:20 , and which are necessary to make any offering acceptable to God. The frankincense manifestly designed Christ’ s satisfaction and intercession, which is compared to a sweet odour, Eph 5:2 , and to incense, Rev 8:3 .

Poole: Lev 2:2

He shall take i.e. that priest to whom he brought it, and who is appointed to offer it.

The memorial of it that part thus selected and offered; which is called a memorial, either,

1. To the offerer, who by offering this part is minded that the whole of that he brought, and of all which he hath of that kind, is God’ s, to whom this part was paid as a quitrent or acknowledgment. Or,

2. To God, whom (to speak after the manner of men) this did put in mind of his gracious covenant, and promises of favour and acceptance of the offerer and his offering. See Exo 30:16 Lev 6:15 Num 5:26

Poole: Lev 2:3

Aaron’ s and his sons’ , to be eaten by them, Lev 6:16 . i.e. Most holy, or such as were to be eaten only by the priests, and that only in the. holy place near the altar. See Lev 6:26 7:6,9 21:22 .

Poole: Lev 2:4

Baken in the oven made in the sanctuary for that use, as may seem from 1Ch 23:28,29 Eze 46:20 .

Poole: Lev 2:6

Thou shalt part it in pieces because part of it was offered to God, and part given to the priest.

Haydock: Lev 2:1

One, (anima). The soul is put to denote the whole person. ---

Of sacrifice. Hebrew mincha, which is applied to inanimate things, particularly to flour, "a present of wheat." (Vatable) ---

As the other sacrifices have peculiar names, this is barely called sacrifice by the Vulgate. It was instituted, 1. for the poor; 2. to support the ministers of religion; 3. to shew that God was to be honoured with the fruits of the earth; 4. sacrifice being intended as a sort of feast, bread, salt, wine, and oil accompany it; and also incense, which was almost solely reserved for God. (Menochius) ---

The person who offered the sacrifice, had to furnish all things belonging to it. The Samaritan and Septuagint add at the end of this verse, "Behold what is the offering of the Lord." Similar words occur, (ver. 6. and 16,) in Hebrew. Sacrifices of flour were the most ancient of all. Ovid (Fast. ii.) says, Farra tamen veteres jaciebant, farra metebant, &c. "Numa taught the people to worship the gods with fruits and flour, and to make supplication with a salted cake." (Pliny, xviii. 2.) Fruge deos colere, & mola salsa supplicare. (Calmet)

Haydock: Lev 2:2

Memorial. "To worship and celebrate the name of God." (Louis de Dieu.)

Haydock: Lev 2:3

Holy of holies. That is, most holy; as being dedicated to God, and set aside by his ordinance for the use of his priests. (Challoner) ---

All was to be eaten or consumed in the tabernacle. The high priest offered a gomor full of flour and oil, rather baked, every day, chap. vi. 20. (Calmet)

Haydock: Lev 2:9

Out of. The handful, which shall be burnt, shall cause God to remember and grant the request of the offerer, equally as if the whole were consumed. (Menochius)

Gill: Lev 2:1

And when any man will offer a meat offering unto the Lord,.... Or, "when a soul", and which Onkelos renders "a man", so called from his more noble part; and, as the Jews say, this word is used because the Minchah, or meat offering here spoken of, was a freewill offering, and was offered up with all the heart and soul; and one that offered in this manner, it was all one as if he offered his soul to the Lord ^s: there were some meat offerings which were appointed and fixed at certain times, and were obliged to be offered, as at the daily sacrifice, the consecration of priests, the waving of the sheaf, &c. Exo 29:40 but this was a freewill offering; wherefore it is said, "when any man will offer"; the Hebrew word מנחה, "a meat offering", may be derived from נחה, "to bring" or "offer", and so is a name common to offerings of any sort; or from הניח, to "recreate" and delight, it being of a sweet savour to the Lord, as other offerings were; others derive it from מנח, a root not in use, and in the Chaldee language signifies a gift or present, in which sense this word is used, Gen 32:13.

his offering shall be of fine flour; of flour of wheat, Exo 29:2 for, as the Jews say, there is no fine flour but wheat, and this was for the meat offering, 1Ch 21:23 and this was to be of the finest of the wheat; for all offerings, whether private or public, were to be of the best, and to be brought from those places which were noted for having the best; and the best places for fine flour were Mechmas and Mezonicha, and the next to them were Caphariim, in the valley; and though it might be taken out of any part of the land of Israel and used, yet it chiefly came from hence ^t; and according to the Jewish writers ^u; the least quantity of fine flour used in a meat offering was the tenth part of an ephah, which was about three pints and a half, and a fifth part of half a pint: Christ was prefigured by the meat offering; his sacrifice came in the room of it, and put an end to it, Psa 40:7 whose flesh is meat indeed, the true meat or bread, in distinction from this typical meat offering, Joh 6:55 the fine flour denotes the choiceness, excellency, and purity of Christ; the dignity of his person, the superiority of him to angels and men, being the chiefest, and chosen out of ten thousand; the purity of his human nature being free from the bran of original corruption, and the spotlessness of his sacrifice: and fine flour of wheat being that of which bread is made, which is the principal part of human sustenance, and what strengthens the heart of man, and nourishes him, and is the means of maintaining and supporting life; it is a fit emblem of Christ, the bread of life, by which the saints are supported in their spiritual life, and strengthened to perform vital acts, and are nourished up unto everlasting life, and who, as the meat offering, is called the bread of God, Lev 21:6 Joh 6:33.

and he shall pour oil upon it; upon all of it, as Jarchi observes, because it was mingled with it, and it was the best oil that was used; and though it might be brought from any part of the land of Israel, which was a land of oil olive, yet the chief place for oil was Tekoah, and the next to it was Ragab beyond Jordan, and from hence it was usually brought ^w; and the common quantity was a log, or half a pint, to a tenth deal of fine flour, as Gersom asserts from the wise men, and to which Maimonides ^x agrees; and Gersom on the place observes, that it is proper that some of the oil should be put in the lower part of the vessel, and after that the fine flour should put in it, and then he should pour some of it upon it and mix it: the oil denotes the grace of the Spirit poured out upon Christ without measure, the oil of gladness, with which he was anointed above his fellows, and from whence he has the name of Messiah or Christ, or Anointed; and with which he was anointed to be prophet, priest, and King, and which renders him very desirable and delightful to his people, his name being as ointment poured forth, Psa 45:7.

and put frankincense thereon; on a part of it, as Jarchi's note is; and according to him, the man that brought the meat offering left an handful of frankincense upon it on one side; and the reason of this was, because it was not to be mixed with it as the oil was, and it was not to be taken in the handful with it ^z; and the quantity of the frankincense, as Gersom says, was one handful: this denoted the sweet odour and acceptableness of Christ, the meat offering, both to God and to his people: it is an observation of the Jewish writers, that the pouring out of the oil on the fine flour, and mixing it with it, and putting on the frankincense, might be done by a stranger, by any man, by the man that brought the meat offering, but what follows after the bringing of it to the priest were done by him ^a.

Gill: Lev 2:2

And he shall bring it to Aaron's sons, the priests,.... And this is all that he did with it; he left it with the priest, who carried it to the altar, to the southwest horn of it ^b: the order of bringing it, according to Maimonides ^c, was this,"a man brings fine flour from his house in baskets of silver or of gold or of other kind of metals, in a vessel fit to be a ministering vessel; and if it is a meat offering of fine flour, he puts it into a ministering vessel, and sanctifies it in a ministering vessel;''then did what follows:

and he shall take thereout his handful of the flour thereof, and of the oil thereof; as mixed together: the Jews say ^d, this was done with the right hand, which is very likely, that being generally used in this way: the Talmudists thus describe the manner in which the handful was taken; the priest stretched out his three fingers over the palm of his hand, and gathered the handful in the plate or pan, and parted it off with his thumb above, and with his little finger below; and this was the most difficult piece of service in the sanctuary ^e: though Maimonides ^f rejects this notion of difficulty, and says it was done in the common way, in which men take up a handful of anything: but Bartenora says ^g, it was not in the usual way, but much as before described: the priest put the sides of his fingers into the flour, and gathered the flour with the sides of his fingers within his hand, and took of the flour only three fingers' full, upon the palm of his hand, and no more; and that it might not be heaped or go out, he pared it off, above with his thumb, and below with his little finger; and this he affirms, according to the Gemara, and what his masters had taught him, was one of the hardest pieces of service in the sanctuary:

with all the frankincense thereof; this was not taken along with the handful of flour and oil; for if there was ever so small a quantity of frankincense in the handful it was not right ^h; for the frankincense, when brought, was put on one side of the fine flour, and when the handful was taken, then that was taken altogether, and put upon it:

and the priest shall burn the memorial of it upon the altar: that is, he was to burn the handful of fine flour and oil with the frankincense, as a "memorial"; either to put the Lord in mind of his lovingkindness to his people, and of his covenant with them, and promises unto them, to which the allusion is, Psa 20:3 or to put the offerer in mind of the great sacrifice of Christ, who was to be offered for his sins, and to be a meat offering to him: this was the part the Lord had in this offering, and which related to his worship, as the word used sometimes signifies, as De Dieu has observed:

to be an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.

Gill: Lev 2:3

And the remnant of the meat offering shall be Aaron's and his sons',.... Which not only shows the care taken by the Lord for the maintenance of the priests, from whence the apostle argues for the support of ministers of the Gospel, 1Co 9:13 but denotes that such who are made priests unto God by Christ, have a right to feed upon Christ the meat offering by faith; who is that altar and meat offering, which none but such have a right to eat of:

it is a thing most holy of the offerings of the Lord made by fire; some offerings with the Jews were only holy things, or, as they call them, "light" holy things, comparatively speaking; others were heavy holy things, or most holy; or, as it is in the original, "holiness of holiness", the most holy of all.

Gill: Lev 2:4

And if thou bring an oblation of a meat offering baken in an oven,.... This is another kind of meat offering, or in another form; the former was only fine flour and oil mixed together, and frankincense put on it, but this was made up into cakes, and baked in an oven, and not in anything else, according to the Jewish tradition ⁱ; he that says, lo, upon me be a meat offering baked in an oven, he may not bring that baked otherwise; and this meat offering was made into cakes and wafers, and then baked, as follows: and

it shall be unleavened cakes of fine flour mingled with oil, or unleavened wafers anointed with oil; which according to the Jews were made after this manner ^k; the priest put the oil into a vessel before the making of it, then put the fine flour to it, and put oil upon it, and mixed it, and kneaded it, and baked it, and cut it in pieces, and put oil upon it, and mixed it, and again put oil upon it, and took the handful, and it was the fourth part of an hin of oil that was divided into the several cakes; the cakes, they say, were obliged to be mixed, and the wafers to be anointed; the cakes were mixed, but not the wafers the wafers were anointed, and not the cakes. The oil denoted the grace of the Spirit of God in Christ, and in his people; and being unleavened, the sincerity and truth with which the meat offering, Christ, is to be upon.

Gill: Lev 2:5

And if thy meat offering be an oblation baken on a pan,.... Which had no edge or covering, and the paste on it hard, that it might not run out:

it shall be of fine flour unleavened, mingled with oil; signifying the same as before.

Gill: Lev 2:6

Thou shalt part it in pieces,.... This answered to the dividing of the pieces of the burnt offering, Lev 1:6 and signified the same thing; See Gill on Lev 1:6, Lev 1:12 All meat offerings, it is said ^l, that were prepared in a vessel, were obliged to be cut to pieces; the meat offering of an Israelite, one (cake) was doubled into two, and two into four, and then divided, each piece was about the quantity of an olive:

and pour oil thereon; after parted into pieces; see Gill on Lev 2:4.

it is a meat offering; as well as that of fine flour, or that which was baked in an oven.

Gill: Lev 2:7

And if thy oblation be a meat offering baken in the fryingpan,.... It is asked ^m, what difference there is between the pan, and the fryingpan? the fryingpan has a cover, but the pan has no cover; the fryingpan is deep, and its works (or paste) flow, or are thin, but the pan is extended, and its works (or paste) are hard or stiff; which Maimonides ⁿ explains thus, the fryingpan is a deep vessel, which has a lip or edge round about it, and the paste which is baked in it is thin and flows; the pan is a vessel which has no lip or edge, and therefore its paste is hard or stiff, that it flow not: now all these acts of mixing the flour, and kneading, and baking, and frying, and cutting in pieces, as well as burning part on the altar, signify the dolorous sufferings of Christ when he was sacrificed for us, to be both an atonement for our sins, and food for our faith:

it shall be made of fine flour with oil: as the other sort of meat offerings before mentioned.

Gill: Lev 2:8

And thou shalt bring the meat offering, that is made of these things, unto the Lord,.... Either to the tabernacle, the house of the Lord, or to the Lord's priest, as it follows:

and when it is presented to the priest; by the owner of it:

he shall bring it unto the altar; to the south west horn of the altar ^o.

Gill: Lev 2:9

And the priest shall take from the meat offering a memorial thereof,.... That is, an handful of it; as of the fine flour, Lev 2:2 so of the pieces of that which was baked, whether in the oven, or pan, or fryingpan:

and shall burn it upon the altar; the memorial or handful:

it is an offering made by fire, of a sweet savour unto the Lord; See Gill on Lev 1:9.

Commentary -- Verse Notes / Footnotes

NET Notes: Lev 2:1

¹ sn The “grain offering” ( מִנְחָה[minkhah]; here קָרְבַּן מִנְחָה, [qorbban minkhah], “an offering of a grain offering”) generally accompanied a burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Num 15:1-10), thus completing the food “gift” to the Lord. It made atonement (see the note on Lev 1:4) along with the burnt offering (e.g., Lev 14:20) or alone as a sin offering for the poor (Lev 5:11-13).

² tn The Hebrew term for “choice wheat flour” (סֹלֶת, selet) is often translated “fine flour” (cf. KJV, NAB, NIV, NCV), but it refers specifically to wheat as opposed to barley (B. A. Levine, Leviticus [JPSTC], 10). Moreover, the translation “flour” might be problematic, since the Hebrew term may designate the “grits” rather than the more finely ground “flour” (see J. Milgrom, Leviticus [AB], 1:179 as opposed to Levine, 10, and J. E. Hartley, Leviticus [WBC], 30).

³ sn This is not just any “incense” (קְטֹרֶת, qÿtoret; R. E. Averbeck, NIDOTTE 3:913-16), but specifically “frankincense” (לְבֹנָה, lÿvonah; R. E. Averbeck, NIDOTTE 2:756-57).

NET Notes: Lev 2:2

¹ tn Heb “and he”; the referent has been specified in the translation for clarity. The syntax is strange here and might suggest that it was the offerer who scooped out a handful of the grain offering for the memorial portion (G. J. Wenham, Leviticus [NICOT], 66), but based on v. 9 below it should be understood that it was the priest who performed this act (see, e.g., NRSV “After taking from it a handful of the choice flour and oil…the priest shall…”; see also J. Milgrom, Leviticus [AB], 1:177, 181 and J. E. Hartley, Leviticus [WBC], 30).

² sn The “memorial portion” (אַזְכָרָה, ’azkharah) was the part of the grain offering that was burnt on the altar (see the previous clause), as opposed to the remainder, which was normally consumed by the priests (v. 3; see the full regulations in Lev 6:14-23[7-16]). It was probably intended to call to mind (i.e., memorialize) before the Lord the reason for the presentation of the particular offering (see the remarks in R. E. Averbeck, NIDOTTE 1:335-39).

³ tn The words “it is” have been supplied. See the notes on Lev 1:9 and 2:3. There is no text critical problem here, but the syntax suggests the same translation.

NET Notes: Lev 2:3

¹ tn Heb “…is to Aaron and to his sons.” The preposition “to” (לְ, lamed) indicates ownership. Cf. NAB, NASB, NIV and other English versions.

² tn The words “it is” (הוּא, hu’) are not in the MT, but are supplied for the sake of translation into English. The Syriac also for translational reasons adds it between “most holy” and “from the gifts” (cf. 1:13, 17).

³ tn Heb “holy of holies”; KJV, NASB “a thing most holy.”

NET Notes: Lev 2:4

¹ tn The insertion of the words “it must be made of” is justified by the context and the expressed words “it shall be made of” in vv. 7 and 8 below.

² sn These “loaves” were either “ring-shaped” (HALOT 317 s.v. חַלָּה) or “perforated” (BDB 319 s.v. חַלָּה; cf. J. Milgrom, Leviticus [AB], 1:184).

³ tn Heb “and.” Here the conjunction vav (ו) has an alternative sense (“or”).

⁴ tn The Hebrew word מְשֻׁחִים (mÿshukhim) translated here as “smeared” is often translated “anointed” in other contexts. Cf. TEV “brushed with olive oil” (CEV similar).

NET Notes: Lev 2:6

¹ tn There is no vav (ו, “and”) in the MT at the beginning of v. 6 and the verb is pointed as an infinite absolute. The present translation has rendered it as an imperative (see GKC 346 §113.bb) and, therefore, the same for the following vav consecutive perfect verb (cf. NIV “Crumble it and pour oil on it”; cf. also NRSV, NEB, NLT, and J. Milgrom, Leviticus [AB], 1:185, but note the objections to this rendering in J. E. Hartley, Leviticus [WBC], 26). The LXX seems to suggest adding a vav (“and”) and pointing the verb as a consecutive perfect, which yields “and you shall break it in pieces” (cf. the BHS textual note; Hartley, 26, prefers the LXX rendering).

NET Notes: Lev 2:7

¹ tn Heb “a grain offering of a pan”; cf. KJV “fryingpan”; NAB “pot”; CEV “pan with a lid on it.”

² sn Lev 7:9 makes it clear that one cooked “on” a griddle but “in” a pan. This suggests that the oil in the pan served for deep fat frying, hence the translation “deep fried in olive oil” (see, e.g., J. Milgrom, Leviticus [AB], 1:185); cf. also NAB.

NET Notes: Lev 2:8

¹ tc There are several person, gender, and voice verb problems in this verse. First, the MT has “And you shall bring the grain offering,” but the LXX and Qumran have “he” rather than “you” (J. Milgrom, Leviticus [AB], 1:185). Second, the MT has “which shall be made” (i.e., the 3rd person masculine Niphal passive verb which, in fact, does not agree with its feminine subject, מִנְחָה, minkhah, “grain offering”), while the LXX has “which he shall make” (3rd person Qal), thus agreeing with the LXX 3rd person verb at the beginning of the verse (see above). Third, the MT has a 3rd person vav consecutive verb “and he shall present it to the priest,” which agrees with the LXX but is not internally consistent with the 2nd person verb at the beginning of the verse in the MT. The BHS editors conjecture that the latter might be repointed to an imperative verb yielding “present it to the priest.” This would require no change of consonants and corresponds to the person of the first verb in the MT. This solution has been tentatively accepted here (cf. also J. E. Hartley, Leviticus [WBC], 26-27), even though it neither resolves the gender problem of the second verb nor fits the general grammatical pattern of the chapter in the MT.

NET Notes: Lev 2:9

¹ tn The Hebrew verb הֵרִים (herim, “to take up”; cf. NAB “lift”) is commonly used for setting aside portions of an offering (see, e.g., Lev 4:8-10 and R. E. Averbeck, NIDOTTE 4:335-36). A number of English versions employ the more normal English idiom “take out” here (e.g., NIV, NCV); cf. NRSV “remove.”

² tn The words “it is” (הוּא, hu’) both here and in vv. 10 and 16 are not in the MT, but are assumed. (cf. vv. 2b and 3b and the notes there).

Geneva Bible: Lev 2:1

And when any will offer a ^{( a )} meat offering unto the LORD, his offering shall be [of] fine flour; and he shall pour oil upon it, and put frankincense thereon:

^{( a )} Because the burnt offering could not be without the meat offering.

Geneva Bible: Lev 2:2

And he shall bring it to Aaron's sons the priests: and ^{( b )} he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the ^{( c )} memorial of it upon the altar, [to be] an offering made by fire, of a sweet savour unto the LORD:

^{( b )} The priest.

^{( c )} To signify that God remembers him that offers.

Geneva Bible: Lev 2:3

And the remnant of the meat offering [shall be] Aaron's and his sons': [it is] a thing ^{( d )} most holy of the offerings of the LORD made by fire.

^{( d )} Therefore no one could eat of it but the priest.

Geneva Bible: Lev 2:5

And if thy oblation [be] a ^{( e )} meat offering [baken] in a pan, it shall be [of] fine flour unleavened, mingled with oil.

^{( e )} Which is a gift offered to God to pacify him.

Commentary -- Verse Range Notes

TSK Synopsis: Lev 2:1-16

1 The meat offering of flour with oil and incense,

4 either baked in the oven,

5 or on a plate,

7 or in a frying-pan.

12 The first fruits not to be burnt on the altar.

13 Salt to be used with every offering.

14 The offering of first fruits in the ear.

MHCC: Lev 2:1-11

Meat-offerings may typify Christ, as presented to God for us, and as being the Bread of life to our souls; but they rather seem to denote our obligation to God for the blessings of providence, and those good works which are acceptable to God. The term " meat" was, and still is, properly given to any kind of provision, and the greater part of this offering was to be eaten for food, not burned. These meat-offerings are mentioned after the burnt-offerings: without an interest in the sacrifice of Christ, and devotedness of heart to God, such services cannot be accepted. Leaven is the emblem of pride, malice, and hypocrisy, and honey of sensual pleasure. The former are directly opposed to the graces of humility, love, and sincerity, which God approves; the latter takes men from the exercises of devotion, and the practice of good works. Christ, in his character and sacrifice, was wholly free from the things denoted by leaven; and his suffering life and agonizing death were the very opposites to worldly pleasure. His people are called to follow, and to be like him.

Matthew Henry: Lev 2:1-10

There were some meat-offerings that were only appendices to the burnt-offerings, as that which was offered with the daily sacrifice (Exo 29:38, Exo 29:39) and with the peace-offerings; these had drink-offerings joined with them (see Num 15:4, Num 15:7, Num 15:9, Num 15:10), and in these the quantity was appointed. But the law of this chapter concerns those meat-offerings that were offered by themselves, whenever a man saw cause thus to express his devotion. The first offering we read of in scripture was of this kind (Gen 4:3): Cain brought of the fruit of the ground an offering.

I. This sort of offerings was appointed, 1. In condescension to the poor, and their ability, that those who themselves lived only upon bread and cakes might offer an acceptable offering to God out of that which was their own coarse and homely fare, and by making for God's altar, as the widow of Sarepta for his prophet, a little cake first, might procure such a blessing upon the handful of meal in the barrel, and the oil in the cruse, as that it should not fail. 2. As a proper acknowledgment of the mercy of God to them in their food. This was like a quit-rent, by which they testified their dependence upon God, their thankfulness to him, and their expectations from him as their owner and bountiful benefactor, who giveth to all life, and breath, and food convenient. Thus must they honour the Lord with their substance, and, in token of their eating and drinking to his glory, must consecrate some of their meat and drink to his immediate service. Those that now, with a grateful charitable heart, deal out their bread to the hungry, and provide for the necessities of those that are destitute of daily food, and when they eat the fat and drink the sweet themselves send portions to those for whom nothing is prepared, offer unto God an acceptable meat-offering. The prophet laments it as one of the direful effects of famine that thereby the meat-offering and drink-offering were cut off from the house of the Lord (Joe 1:9), and reckoned it the greatest blessing of plenty that it would be the revival of them, Joe 2:14.

II. The laws of the meat-offerings were these: - 1. The ingredients must always be fine flour and oil, two staple commodities of the land of Canaan, Deu 8:8. Oil was to them then in their food what butter is now to us. If it was undressed, the oil must be poured upon the flour (Lev 2:1); if cooked, it must be mingled with the flour, Lev 2:4, etc. 2. If it was flour unbaked, besides the oil it must have frankincense put upon it, which was to be burnt with it (Lev 2:1, Lev 2:2), for the perfuming of the altar; in allusion to this, gospel ministers are said to be a sweet savour unto God, 2Co 2:15. 3. If it was prepared, this might be done in various ways; the offerer might bake it, or fry it, or mix the flour and oil upon a plate, for the doing of which conveniences were provided about the tabernacle. The law was very exact even about those offerings that were least costly, to intimate the cognizance God takes of the religious services performed with a devout mind, even by the poor of his people. 4. It was to be presented by the offerer to the priest, which is called bringing it to the Lord (Lev 2:8), for the priests were God's receivers, and were ordained to offer gifts. 5. Part of it was to be burnt upon the altar, for a memorial, that is, in token of their mindfulness of God's bounty to them, in giving them all things richly to enjoy. It was an offering made by fire, Lev 2:2, Lev 2:9. The consuming of it by fire might remind them that they deserved to have all the fruits of the earth thus burnt up, and that it was of the Lord's mercies that they were not. They might also learn that as meats are for the belly, and the belly for meats, so God shall destroy both it and them (1Co 6:13), and that man lives not by bread alone. This offering made by fire is here said to be of a sweet savour unto the Lord; and so are our spiritual offerings, which are made by the fire of holy love, particularly that of almsgiving, which is said to be an odour of a sweet smell, a sacrifice acceptable, well pleasing to God (Phi 4:18), and with such sacrifices God is well pleased, Heb 13:16. 6. The remainder of the meat-offering was to be given to the priests, Lev 2:3, Lev 2:10. It is a thing most holy, not to be eaten by the offerers, as the peace-offerings (which, though holy, were not most holy), but by the priests only, and their families. Thus God provided that those who served at the altar should live upon the altar, and live comfortably.

Keil-Delitzsch: Lev 2:1-3

The first kind consisted of soleth , probably from סלה = סלל to swing, swung flour, like πάλη from πάλλω , i.e., fine flour; and for this no doubt wheaten flour was always used, even when חטּים is not added, as in Exo 29:2, to distinguish it from קמח , or ordinary meal ( σεμίδαλις : 1Ki 5:2). The suffix in קרבּנו (his offering) refers to נפשׁ , which is frequently construed as both masculine and feminine (Lev 4:2, Lev 4:27-28, Lev 2:1, etc.), or as masculine only (Num 31:28) in the sense of person, any one. " And let him pour oil upon it, and put incense thereon (or add incense to it)."This was not spread upon the flour, on which oil had been poured, but added in such a way, that it could be lifted from the minchah and burned upon the altar (Lev 2:2). The priest was then to take a handful of the gift that had been presented, and cause the azcarah of it to evaporate above (together with) all the incense. קמצו מלא : the filling of his closed hand, i.e., as much as he could hold with his hand full, not merely with three fingers, as the Rabbins affirm. Azcarah (from זכר , formed like אשׁמרה from שׁמר ) is only applied to Jehovah's portion, which was burned upon the altar in the case of the meat-offering (Lev 2:9, Lev 2:16, and Lev 6:8), the sin-offering of flour (Lev 5:11), and the jealousy-offering (Num 5:26), and to the incense added to the shew-bread (Lev 24:7). It does not mean the prize portion, i.e., the portion offered for the glory of God, as De Dieu and Rosenmüller maintain, still less the fragrance-offering ( Ewald ), but the memorial, or remembrance-portion, μνημόσυνον or ἀνάμνησις (Lev 24:7, lxx), memoriale ( Vulg .), inasmuch as that part of the minchah which was placed upon the altar ascended in the smoke of the fire "on behalf of the giver, as a practical mememto ('remember me') to Jehovah:"though there is no necessity that we should trace the word to the Hiphil in consequence. The rest of the minchah was to belong to Aaron and his sons, i.e., to the priesthood, as a most holy thing of the firings of Jehovah. The term "most holy"is applied to all the sacrificial gifts that were consecrated to Jehovah, in this sense, that such portions as were not burned upon the altar were to be eaten by the priests alone in a holy place; the laity, and even such of the Levites as were not priests, being prohibited from partaking of them (see at Exo 26:33 and Exo 30:10). Thus the independent meat-offerings, which were not entirely consumed upon the altar (Lev 2:3, Lev 2:10, Lev 6:10; Lev 10:12), the sin-offerings and trespass-offerings, the flesh of which was not burned outside the camp (Lev 6:18, Lev 6:22; Lev 7:1, Lev 7:6; Lev 10:17; Lev 14:13; Num 18:9), the shew-bread (Lev 24:9), and even objects put under the ban and devoted to the Lord, whether men, cattle, or property of other kinds (Lev 27:28), as well as the holy incense (Exo 30:36), - in fact, all the holy sacrificial gifts, in which there was any fear lest a portion should be perverted to other objects, - were called most holy; whereas the burnt-offerings, the priestly meat-offerings (Lev 6:12-16) and other sacrifices, which were quite as holy, were not called most holy, because the command to burn them entirely precluded the possibility of their being devoted to any of the ordinary purposes of life.

Keil-Delitzsch: Lev 2:4-11

The second kind consisted of pastry of fine flour and oil prepared in different forms. The first was maapheh tannur , oven-baking: by תּנּוּר we are not to understand a baker's over (Hos 7:4, Hos 7:6), but a large pot in the room, such as are used for baking cakes in the East even to the present day (see my Archäol. §99, 4). The oven-baking might consist either of " cakes of unleavened meal mixed (made) with oil, "or of " pancakes of unleavened meal anointed (smeared) with oil ." Challoth : probably from חלל to pierce, perforated cakes, of a thicker kind. Rekkim : from רקק to be beaten out thin; hence cakes or pancakes. As the latter were to be smeared with oil, we cannot understand בּלוּל as signifying merely the pouring of oil upon the baked cakes, but must take it in the sense of mingled, mixed, i.e., kneaded with oil (pefurame'nous lxx, or according to Hesychius , μεμιγμένους ).

Lev 2:5-6

Secondly, if the minchah was an offering upon the pan, it was also to be made of fine flour mixed with oil and unleavened. Machabath is a pan, made, according to Eze 4:3, of iron-no doubt a large iron plate, such as the Arabs still use for baking unleavened bread in large round cakes made flat and thin (Robinson, Palestine i. 50, ii. 180). These girdles or flat pans are still in use among the Turcomans of Syria and the Armenians (see Burckhardt, Syr. p. 1003; Tavernier, Reise 1, p. 280), whilst the Berbians and Cabyles of Africa use shallow iron frying-pans for the purpose, and call them tajen , - the same name, no doubt, as τήγανον , with which the lxx have rendered machabath . These cakes were to be broken in pieces for the minchah , and oil to be poured upon them (the inf. abs. as in Exo 13:3; Exo 20:8, vid., Ges. §131, 4); just as the Bedouins break the cakes which they bake in the hot ashes into small pieces, and prepare them for eating by pouring butter or oil upon them.

Lev 2:7

Thirdly, " If thy oblation be a tigel -minchah , it shall be made of fine flour with oil ." Marchesheth is not a gridiron ( ἔσχαρα , lxx); but, as it is derived from חרשׁ , ebullivit , it must apply to a vessel in which food was boiled. We have therefore to think of cakes boiled in oil.

Constable: Lev 1:1--16:34

I. The public worship of the Israelites chs. 1--16

Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Gen. 12:10--Exod. 19), their law (Exod. 20--Num. 10:10), and their land (Num. 10:11--Josh. 24).

Leviticus is essentially a narrative document that relates the events that transpired in the life of the Israelites while the nation camped at the base of Mt. Sinai. However most of the material in the book is legal in genre. The legal sections prepare the reader to understand the narrative sections not only in Leviticus but also in Numbers and the rest of the Bible. There are two clear narrative sections (chs. 8-10; 24:10-23). However the hinge chapter in the book, chapter 16, reads as narrative even though it is legislative material.

A Legal chs. 1-7

B Narrative chs. 8-10

A Legal chs. 11-15

C Legal written as narrative ch. 16

A Legal 17:1-24:9

B Narrative 24:10-23

A Legal chs. 25-27

The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God.

"The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in both form and function allows one to understand the myriad of cultic detail in the Pentateuch with unusual clarity. The sacrifices and offerings were designed to demonstrate the subservience of Israel, to atone for her offenses against her Sovereign, Yahweh, and to reflect the harmoniousness and peaceableness of the relationship thus established or reestablished."¹⁶

"Put differently, the main concern of Leviticus 1-16 is the continuance of the presence of God in the midst of the sinful nation, while Leviticus 17-27 records the effect of the presence of God upon the congregation. Consequently the abiding presence of God in the midst of the nation spans the entire contents of the Book of Leviticus."¹⁷

Constable: Lev 1:1--7:38

A. The laws of sacrifice chs. 1-7

God designed the offerings to teach the Israelites as well as to enable them to worship Him. They taught the people what was necessary to maintain and restore the believer's communion with God.

"The servant, therefore, had to approach his Sovereign at His dwelling place by presenting an appropriate token of his obedient submission."¹⁸

The regulations that follow do not contain all the detail that we would need to duplicate these sacrifices. Only information that helps the reader understand and appreciate future references to the offerings appears. In this respect the present section of text is similar to the instructions concerning the tabernacle. Neither section gives us all the information we could want, but both tell us all that we need to know.

"They [chapters 1-7] may be compared to the genealogies in Genesis and those at the beginning of 1 Chronicles, whose purpose is to introduce the main characters of the subsequent narratives."¹⁹

Each offering involved three objects:

1. The offerer (the person bringing the offering)

2. The offering (the animal or object being offered)

3. The mediator (the priest).

There were important differences between the offerings.²⁰

1. Each offering was different from the other offerings.

2. Within each offering there were different options of what the offerer could present and how he could offer them.

The first three offerings were "soothing aroma" offerings. The last two also go together because they were not soothing aromas. The first three were offerings of worship that were a sweet aroma to God. Each of these offerings reveals what is essential for or what results from a relationship between a redeemed sinner and a holy God. The last two were offerings of expiation for sin and were therefore not a sweet savor to God. These two offerings reveal how to restore a broken relationship between a redeemed Israelite sinner and a holy God.

"This is not the order in which the sacrifices were usually offered, but is rather a logical or didactic order, grouping the sacrifices by conceptual associations . . . ."²¹

In the revelation of the first three offerings, each chapter contains three paragraphs. In each chapter God described the most valuable sacrifice first and then the less valuable. The rules about these sacrifices may have been arranged in logical order to make them easier to memorize.²²

Burnt offerings (ch. 1)	Meal offerings (ch. 2)	Peace offerings (ch. 3)
cattle (vv. 3-9)	uncooked (vv. 1-3)	cattle (vv. 1-5)
sheep or goats (vv. 10-13)	cooked (vv. 4-10)	sheep (vv. 6-11)
birds (vv. 14-17)	miscellaneous (vv. 11-16)	goats (vv. 12-17)

These laws concerning offerings appear here in the text because they explain the sacrifices and ceremonies that took place at the ordination of Aaron and his sons (chs. 8-9). The legal material prepares the reader to understand the narrative material. This arrangement is typical in Leviticus.

Constable: Lev 2:1-16

2. The meal offering ch. 2

The meal (grain, cereal) offering was also an offering of worship. It evidently symbolized the sacrifice and commitment of one's person and works to God as well as the worshipper's willingness to keep the law (cf. Rom. 12:1-2; Heb. 13:15-16). A meal offering always followed the official daily burnt offering (cf. Num. 28), and it often accompanied a peace offering (cf. Num. 15:3-5; 2 Kings 16:33). The meal offering was a type of tribute from a faithful worshipper to his divine overlord.²⁹

"God having granted forgiveness of sins through the burnt offering, the worshipper responded by giving to God some of the produce of his hands in cereal offering."³⁰

This offering was distinctive from the others in the following respects.

1. It was a soothing aroma (vv. 2, 9). To God the meal offering was pleasing because it was an act of worship as well as atonement for sin.

2. The offering itself was the fruit of human labor. A possible contrast between the burnt and meal offerings is that one represented what man owes God and the other what he owes his fellow man.³¹ However it seems more likely that the contrast intended was primarily between the person of the offerer and his works. The animals offered in the burnt offering were God's creations, but the cake or grain offered in the meal offering was the product of man's labor. God charged mankind with the responsibility of cultivating the earth (Gen. 1:29; cf. 9:4-6). Man cultivates the ground to provide for the needs of man--his own needs and the needs of other people. The grain or flour from which the "staff of life" comes symbolized what God enabled man to produce. By offering this sacrifice the offerer was saying that he viewed all the work that he did as an offering to the Lord.

The meal offering appears to have been acceptable only when offered with the burnt offering. This indicated that one's works were acceptable to God only when they accompanied the offerer's consecration of himself to God.

The materials used in this offering undoubtedly had significance to the Israelites. Fine flour (v. 1) baked into bread represented then, as now, the staff of life. The fact that the offerer had ground the flour fine probably emphasized the human toil represented by the offering. The olive oil (v. 1), as mentioned previously, was a symbol of God's enabling Spirit that bound the flour of the offering into cake. This consistency made it possible to offer the sacrifice as a finished "dish" rather than as a collection of ingredients. Frankincense (v. 1) was a very fragrant spice, but its aroma did not become evident until someone subjected it to fire. The oil and incense made the offering richer and more desirable, and therefore more pleasing to God. God also specified salt for this offering (v. 13). Salt symbolized a covenant in that nothing in antiquity could destroy salt including fire and time. Adding salt to an offering reminded the worshipper that he was in an eternal covenant relationship with his God. God specifically excluded honey and leaven from the recipe for the meal offering (v. 11). Some writers have suggested that these ingredients represented natural sweetness and sin to the Israelites.³² Most have felt they were unacceptable because they cause fermentation, and fermentation suggested corruption.³³

3. Another distinction was that the priest did not offer the whole meal offering on the altar. He placed only a handful of the uncooked grain or cooked cake on the brazen altar and burned it. The priest ate the rest (vv. 9-10). The offerer cooked the dough at home first, of course, and offered it as cake rather than batter (vv. 4, 5, 7). Humankind, symbolized by the priest, derived most of the benefit of this offering. This was appropriate since it represented man's work for his fellowman. The offerer received none of this sacrifice for himself. This too was appropriate.

4. Finally, the sacrifice was "to the Lord" (v. 1). Though it fed the priests the offerer did not offer it for the priests but to God (cf. Eph. 6:7; Col. 3:23-24).

God permitted various kinds of meal offerings: baked (v. 4), grilled (v. 5), fried, (v. 7), and roasted (v. 14). These constituted the variations within this offering.

Guzik: Lev 2:1-16

Leviticus 2 - The Grain Offering

A. The procedure for the grain offering.

1. (1-3) The presentation of the grain offering.

When anyone offers a grain offering to the LORD, his offering shall be of fine flour. And he shall pour oil on it, and put frankincense on it. He shall bring it to Aaron's sons, the priests, one of whom shall take from it his handful of fine flour and oil with all the frankincense. And the priest shall burn it as a memorial on the altar, an offering made by fire, a sweet aroma to the LORD. The rest of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the LORD made by fire.

a. When anyone offers a grain offering to the LORD: The grain offering was typically fine flour, mixed with a bit of oil and frankincense. A portion of the flour was burnt before the LORD on the altar. The remainder was given to the priests for their own use in making bread for the priest and his family (the rest of the grain offering shall be Aaron's and his sons).

b. A memorial on the altar, an offering made by fire, a sweet aroma to the LORD: God allowed and received this bloodless sacrifice as an expression of thanksgiving, not as atonement for sin. In an agrarian society this was a fitting symbol of thanks for God's faithful provision.

2. (4-10) Different types of grain offering.

And if you bring as an offering a grain offering baked in the oven, it shall be unleavened cakes of fine flour mixed with oil, or unleavened wafers anointed with oil. But if your offering is a grain offering baked in a pan, it shall be of fine flour, unleavened, mixed with oil. You shall break it in pieces and pour oil on it; it is a grain offering. If your offering is a grain offering baked in a covered pan, it shall be made of fine flour with oil. You shall bring the grain offering that is made of these things to the LORD. And when it is presented to the priest, he shall bring it to the altar. Then the priest shall take from the grain offering a memorial portion, and burn it on the altar. It is an offering made by fire, a sweet aroma to the LORD. And what is left of the grain offering shall be Aaron's and his sons'. It is most holy of the offerings to the LORD made by fire.

a. If you bring as an offering a grain offering baked in the oven: A grain offering could also be brought in the form of fine flour already cooked. It could be baked in an oven, cooked on a flat griddle, or in a covered pan.

i. No matter what its form, the grain offering had to be prepared at home. We can imagine an ancient Jewish woman carefully preparing the best her kitchen could make and presenting it to God as a sacrifice. This expression of devotion to God began at home and if offered with the right heart, it was a sweet aroma to the LORD.

ii. The covered pan worked like a modern deep fat fryer. "Authorities suggest that the cereal offering cooked in the [covered pan] would look rather like a modern deep-fried doughnut." (Harrison)

b. What is left of the grain offering shall be Aaron's and his sons: If the grain offering was brought as fine flour or as prepared bread a portion went to the priests for their sustenance.

B. Special instructions regarding the grain offering.

1. (11) The addition of leaven or honey was prohibited.

No grain offering which you bring to the LORD shall be made with leaven, for you shall burn no leaven nor any honey in any offering to the LORD made by fire.

a. No grain offering which you bring to the LORD shall be made with leaven: Leaven was prohibited because it was a type of sin. This leaven wasn't merely yeast, but a pinch of dough left over from the previous batch, as in the making of sourdough bread.

i. This was how bread was commonly leavened in the ancient world, and a little pinch of dough from the old lump could make a whole new lump of dough rise and puff up. Therefore the work of leaven was considered an illustration of the work of sin and pride. The presence of a little can corrupt a large amount.

ii. "Sometimes the Jew used the word leaven much as we would use the term original sin, or the natural evil of human nature." (Barclay in his commentary on Mark)

b. Nor any honey in any offering to the LORD made by fire: Honey was not allowed because it was a favorite sacrifice to pagan deities. God did not want to be worshipped after the customs of the pagans.

i. Leaven can make things artificially sour and honey can make things artificially sweet. God did not want either of these in sacrifice. When we offer ourselves as a living sacrifice He wants us to come just as we are, without artificially making ourselves more sour or sweet.

2. (12) The offering of firstfruits.

As for the offering of the firstfruits, you shall offer them to the LORD, but they shall not be burned on the altar for a sweet aroma.

a. As for the offering of the firstfruits: Firstfruits were to be offered, but not as other grain offerings. They were never to be burned on the altar, but offered with a different procedure.

3. (13) Each grain offering must include salt.

And every offering of your grain offering you shall season with salt; you shall not allow the salt of the covenant of your God to be lacking from your grain offering. With all your offerings you shall offer salt.

a. Every offering of your grain offering you shall season with salt: Salt was an important part of the offering because it spoke of purity, of preservation, and of expense. Every sacrifice offered to God should be pure, should be enduring, and should cost something. In this one verse God repeated the idea three times.

i. As a preservative salt will arrest the normal operations of the flesh. It is the nature of flesh to spoil, but salt-cured meats stay good.

ii. Salt also spoke of friendship. According to ancient custom, a bond of friendship was established through the eating of salt. It was said that once you had eaten a man's salt, you were his friend for life. God wanted every sacrifice to be a reminder of relationship.

b. The salt of the covenant of your God: Therefore a covenant of salt had specific characteristics. It was:

· A pure covenant (salt stays pure as a chemical compound).

· An enduring covenant (salt makes things preserve and endure).

· A valuable covenant (salt was expensive).

i. Spurgeon on the covenant of salt: "By which was meant that it was an unchangeable, incorruptible covenant, which would endure as salt makes a thing to endure, so that it is not liable to putrefy or corrupt."

ii. The idea of the covenant of salt is repeated in Numbers 18:19 and 2 Chronicles 13:5.

4. (14-16) Procedure for a grain offering of firstfruits.

If you offer a grain offering of your firstfruits to the LORD, you shall offer for the grain offering of your firstfruits green heads of grain roasted on the fire, grain beaten from full heads. And you shall put oil on it, and lay frankincense on it. It is a grain offering. Then the priest shall burn the memorial portion: part of its beaten grain and part of its oil, with all the frankincense, as an offering made by fire to the LORD.

a. If you offer a grain offering of your firstfruits to the LORD: In Leviticus 2:12 God told Israel to not bring firstfruit offerings in the same manner as grain offerings. Here He tells them how to bring a firstfruits offering.

i. The idea of firstfruits was important. The first of the harvest and the firstborn of livestock belonged to the LORD. This could be considered risky giving because the land might not yield much more produce, and the cow or ewe might not give birth again - yet the first still belonged to God. The LORD promised to bless this giving of the firstfruits and firstborn in faith: Honor the LORD with your possessions, and with the firstfruits of all your increase; so your barns will be filled with plenty, and your vats will overflow with new wine. (Proverbs 3:9-10)

b. You shall put oil on it, and lay frankincense on it: These were thought to sweeten the sacrifice and make it more costly.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Leviticus (Book Introduction)

LEVITICUS. So called from its treating of the laws relating to the ritual, the services, and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, "the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages:-- 2Ch 30:16; Neh 8:14; Jer 7:22-23; Eze 20:11 Mat 8:4; Luk 2:22; Joh 8:5; Rom 10:4; Rom 13:9; 2Co 6:16; Gal 3:12; 1Pe 1:16.

JFB: Leviticus (Outline)

• BURNT OFFERINGS OF THE HERD. (Lev. 1:1-17)
• THE MEAT OFFERINGS. (Lev. 2:1-16)
• THE PEACE OFFERING OF THE HERD. (Lev. 3:1-17)
• SIN OFFERING OF IGNORANCE. (Lev 4:1-2)
• SIN OFFERING FOR THE PRIEST. (Lev. 4:3-35)
• TRESPASS OFFERINGS FOR CONCEALING KNOWLEDGE. (Lev 5:1)
• TOUCHING ANY THING UNCLEAN. (Lev 5:2-3)
• FOR SWEARING. (Lev 5:4-19)
• TRESPASS OFFERING FOR SINS DONE WITTINGLY. (Lev 6:1-7)
• THE LAW OF THE BURNT OFFERING. (Lev 6:8-13)
• THE LAW OF THE MEAT OFFERING. (Lev 6:14-18)
• THE HIGH PRIEST'S MEAT OFFERING. (Lev 6:19-23)
• THE LAW OF THE SIN OFFERING. (Lev 6:21-30)
• THE LAW OF THE TRESPASS OFFERING. (Lev. 7:1-27)
• THE PRIESTS' PORTION. (Lev 7:28-38)
• MOSES CONSECRATES AARON AND HIS SONS. (Lev. 8:1-36)
• THE PRIESTS' ENTRY INTO OFFICE. (Lev. 9:1-24)
• NADAB AND ABIHU BURNT. (Lev. 10:1-20)
• BEASTS THAT MAY AND MAY NOT BE EATEN. (Lev. 11:1-47)
• WOMAN'S UNCLEANNESS BY CHILDBIRTH. (Lev 12:1-8)
• THE LAWS AND TOKENS IN DISCERNING LEPROSY. (Lev. 13:1-59)
• THE RITES AND SACRIFICES IN CLEANSING OF THE LEPER. (Lev. 14:1-57)
• UNCLEANNESS OF MEN. (Lev. 15:1-18)
• UNCLEANNESS OF WOMEN. (Lev 15:19-33)
• HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
• BLOOD OF BEASTS MUST BE OFFERED AT THE TABERNACLE DOOR. (Lev. 17:1-16)
• UNLAWFUL MARRIAGES. (Lev. 18:1-30)
• A REPETITION OF SUNDRY LAWS. (Lev. 19:1-37)
• GIVING ONE'S SEED TO MOLECH. (Lev. 20:1-27)
• OF THE PRIESTS' MOURNING. (Lev. 21:1-24)
• THE PRIESTS IN THEIR UNCLEANNESS. (Lev 22:1-9)
• WHO OF THE PRIESTS' HOUSE MAY EAT OF THEM. (Lev 22:10-16)
• THE SACRIFICES MUST BE WITHOUT BLEMISH. (Lev. 22:17-33)
• OF SUNDRY FEASTS. (Lev 23:1-4)
• THE PASSOVER. (Lev 23:5-8)
• THE SHEAF OF FIRST FRUITS. (Lev 23:9-14)
• FEAST OF PENTECOST. (Lev 23:15-22)
• FEAST OF TRUMPETS. (Lev 23:23-25)
• OIL FOR THE LAMPS. (Lev. 24:1-23)
• SABBATH OF THE SEVENTH YEAR. (Lev 25:1-7)
• THE JUBILEE. (Lev. 25:8-23)
• OF IDOLATRY. (Lev 26:1-2)
• A BLESSING TO THE OBEDIENT. (Lev 26:3-13)
• A CURSE TO THE DISOBEDIENT. (Lev. 26:14-39)
• CONCERNING VOWS. (Lev. 27:1-18)

TSK: Leviticus (Book Introduction)

Leviticus is a most interesting and important book; a book containing a code of sacrificial, ceremonial, civil, and judicial laws, which, for the purity of their morality, the wisdom, justice, and beneficence of their enactments, and the simplicity, dignity, and impressive nature of their rites, are perfectly unrivalled, and altogether worthy of their Divine Author. All the rites and ceremonies of the Mosaic law are at once dignified and expressive. They point out the holiness of their Author, the sinfulness of man, the necessity of an atonement, and the state of moral excellence to which the grace and mercy of the Creator have destined to raise the human soul. They include, as well as point out, the gospel of the Son of God; from which they receive their consummation and perfection. The sacrifices and oblations were significant of the atonement of Christ; the requisite qualities of these sacrifices were emblematical of his immaculate character; and the prescribed mode in the form of these offerings, and the mystical rites ordained, were allusive institutions, calculated to enlighten the apprehensions of the Jews, and to prepare them for the reception of the Gospel. The institution of the high priesthood typified Jesus, the Great High Priest, called and prepared of God, who hath an unchangeable priesthood, and is able to save to the uttermost all that come unto God by him.

TSK: Leviticus 2 (Chapter Introduction)

Overview

Lev 2:1, The meat offering of flour with oil and incense, Lev 2:4, either baked in the oven, Lev 2:5, or on a plate, Lev 2:7, or in a frying-pan; Lev 2:12, The first fruits not to be burnt on the altar; Lev 2:13, Salt to be used with every offering; Lev 2:14, The offering of first fruits in the ear.

Poole: Leviticus (Book Introduction)

THIRD BOOK OF MOSES CALLED LEVITICUS

THE ARGUMENT

This Book, containing the actions of about one month’ s space, acquainteth us with the Levitical ceremonies used after the tabernacle was erected and anointed in the wilderness, and is therefore called LEVITICUS. It treats of laws concerning persons and things, clean and unclean, by infirmity or accident; as also purifyings in general once a year, and divers particular cleansings, with a brief repetition of divers laws, Le 19 , together with certain feasts, of seven years’ rest, of the jubilee, and the redemption of things consecrated to God, &c.; but especially of such ceremonies as were used about offerings and sacrifices, which were both expiatory, for trespasses wittingly or unwittingly committed, whether by the people or the priests; and also eucharistical, in the owning of God’ s blessings. Here are declared also laws for the regulating of these, and prescribing the lawful time for marriages. Here is set down how several abominable sins are punishable by the magistrate; and how these things are to be managed by certain persons appropriated to the tribe of Levi, whose office is confirmed from heaven, and the maladministration of it threatened, and the judgment particularly inflicted on Nadab and Abihu for an example. Here are also promises and threatenings to the observers or breakers of this law.

Poole: Leviticus 2 (Chapter Introduction)

CHAPTER 2

Concerning free-will meat-offerings, of fine flour with oil and frankincense upon it, Lev 2:1 ; for a memorial, Lev 2:2 . The remainder most holy, to be eaten by Aaron and his sons, Lev 2:3 . Of baked and unleavened cakes mixed and wafers sprinkled with oil, Lev 2:4 ; or dressed in the pan, Lev 2:5 ; or in the frying-pan, Lev 2:7 ; but without leaven or honey, Lev 2:11 . The firstlings excepted, Lev 2:12 . Salt of the covenant to be offered, Lev 2:13 . First-fruits, how to be offered, Lev 2:14-16 .

MHCC: Leviticus (Book Introduction)

God ordained divers kinds of oblations and sacrifices, to assure his people of the forgiveness of their offences, if they offered them in true faith and obedience. Also he appointed the priests and Levites, their apparel, offices, conduct, and portion. He showed what feasts they should observe, and at what times. He declared by these sacrifices and ceremonies, that the reward of sin is death, and that without the blood of Christ, the innocent Lamb of God, there can be no forgiveness of sins.

MHCC: Leviticus 2 (Chapter Introduction)

(Lev 2:1-11) The meat-offering of flour.

(Lev 2:12-16) The offering of first-fruits.

Matthew Henry: Leviticus (Book Introduction)

An Exposition, with Practical Observations, of The Third Book of Moses, Called Leviticus

There is nothing historical in all this book of Leviticus except the account which it gives us of the consecration of the priesthood (ch. 8-9), of the punishment of Nadab and Abihu, by the hand of God, for offering strange fire (ch. 10), and of Shelomith's son, by the hand of the magistrate, for blasphemy (ch. 24). All the rest of the book is taken up with the laws, chiefly the ecclesiastical laws, which God gave to Israel by Moses, concerning their sacrifices and offerings, their meats and drinks, and divers washings, and the other peculiarities by which God set that people apart for himself, and distinguished them from other nations, all which were shadows of good things to come, which are realized and superseded by the gospel of Christ. We call the book Leviticus, from the Septuagint, because it contains the laws and ordinances of the levitical priesthood (as it is called, Heb 7:11), and the ministrations of it. The Levites were principally charged with these institutions, both to do their part and to teach the people theirs. We read, in the close of the foregoing book, of the setting up of the tabernacle, which was to be the place of worship; and, as that was framed according to the pattern, so must the ordinances of worship be, which were there to be administered. In these the divine appointment was as particular as in the former, and must be as punctually observed. The remaining record of these abrogated laws is of use to us, for the strengthening of our faith in Jesus Christ, as the Lamb slain from the foundation of the world, and for the increase of our thankfulness to God, that by him we are freed from the yoke of the ceremonial law, and live in the times of reformation.

Matthew Henry: Leviticus 2 (Chapter Introduction)

In this chapter we have the law concerning the meat-offering. I. The matter of it; whether of raw flour with oil and incense (Lev 2:1), or baked in the oven (Lev 2:4), or upon a plate (Lev 2:5, Lev 2:6), or in a frying pan (Lev 2:7). II. The management of it, of the flour (Lev 2:2, Lev 2:3), of the cakes (Lev 2:8-10). III. Some particular rules concerning it, That leaven and honey must never be admitted (Lev 2:11, Lev 2:12), and salt never omitted in the meat-offering (Lev 2:13). IV. The law concerning the offering of firstfruits in the ear (Lev 2:14, etc.).

Constable: Leviticus (Book Introduction)

Introduction

Title

The Hebrews derived the title of this book from the first word in it, wayyiqra', translated "And He [the Lord] called" (1:1). "And" or "then" is a conjunction that shows that what follows in Leviticus is a continuation of the narrative of Exodus. There is no break in the flow of thought. This is the third book of the Torah (Law).

The English title comes to us from the Vulgate (Latin version), which called this book Liber Leviticus. The Vulgate title came from the Septuagint (Greek version), which had as the title Leuitikon, meaning "relating to the Levites." This title is appropriate since the book contains requirements of the Mosaic Covenant that relate to the Levites, or more specifically, the priests.

"It would be wrong, however, to describe Leviticus simply as a manual for priests. It is equally, if not more, concerned with the part the laity should play in worship. Many of the regulations explain what the layman should sacrifice. They tell him when to go to the sanctuary, what to bring, and what he may expect the priest to do when he arrives. Most of the laws apply to all Israel: only a few sections specifically concern the priests alone, e.g., chs. 21-22. The lay orientation of the legislation is particularly noticeable in ch. 23, where the whole emphasis lies on the days that must be observed as days of sabbath rest."¹

Date and Writer

As I explained in the notes on Genesis, almost all Jewish and Christian scholars regarded Moses as the writer of all five books of the Law until about 100 years ago.²

God evidently revealed the material Moses recorded in Leviticus after He renewed the covenant with Israel (1:1).

Leviticus is unique in that it is largely a record of God's instructions to Moses.

"There is no book in the whole compass of that inspired Volume which the Holy Spirit has given us, that contains more of the very words of God than Leviticus. It is God that is the direct speaker in almost every page; His gracious words are recorded in the form wherein they were uttered."³

Scope

As mentioned, Leviticus contains revelation that was particularly appropriate for the priests. While ritual and legal matters predominate, Moses wove them into the historical narratives so as one reads Exodus, Leviticus, and Numbers in order there is chronological movement forward. As we shall see, the legislation appears in the narrative at significant and reasonable places.

"The content of Leviticus supplements and completes that of Exodus in the religious and social spheres--and particularly the religious and ritual aspects of the covenant as made, broken and renewed actually at Sinai; this would be reflected by the terminal blessings and curses of Leviticus 26."⁴

"Leviticus enlarges upon matters involving the ordering of worship at the divine sanctuary that are mentioned only briefly in Exodus. Whereas the latter described the specifications and construction of the tabernacle, Leviticus narrates the way in which the priests are to care for the sanctuary and throne room of the Great King. The work is a fundamentally important legal treatise because it contains the regulations by which the religious and civil life of the Hebrew nation was to be governed once the land of Canaan was occupied."⁵

Historically the book fits within the one month between God's occupation of the tabernacle (Exod. 40:17, 34-38) and the taking of the census at Sinai (Num. 1:1-3). However because it contains so much legal material, we should consider it along with the rest of the Mosaic Law that God began to reveal in Exodus.

"It carries on to its completion the giving of the law at Sinai, which commenced at Ex. 25, and by which the covenant constitution was firmly established."⁶

Purpose

"Though the covenant arrangement up to this point clearly specified the need for Israel, the vassal, to appear before her Lord on stated occasions and singled out first Moses and then the priesthood as mediators in this encounter, there yet remained the need to describe the nature of the tribute to be presented, the precise meaning and function of the priesthood, the definition of holiness and unholiness, and a more strict clarification of the places and times of pilgrimage to the dwelling place of the great King. This is the purpose of the book of Leviticus."⁷

"The central theme of the book is holiness. The book intends to show how Israel was to fulfill its covenant responsibility to be a kingdom of priests and a holy nation' (Ex 19:6; Lev 26:5)."⁸

"How to maintain the vital covenantal relationship between the Israelites and their God is the concern of the book of Leviticus."⁹

"New Testament theology makes full use of the idea of holiness. All Christians are holy, saints' in most English translations. That is, they have been called by God to be his people just as ancient Israel had been (Col. 1:2; 1 Pet. 1:2; 2:9-10; cf. Exod. 19:5-6). But this state of holiness must find expression in holy living (Col. 1:22; 1 Pet. 1:15). Sanctification is expressed through obedience to the standard of teaching (Rom. 6:17-19), just as in Leviticus through obedience to the law. Peter urges his readers to make the motto of Leviticus their own: Be holy, for I am holy' (1 Pet. 1:16). The imitation of God is a theme that unites the ethics of Old and New Testaments (cf. Matt. 5:48; 1 Cor. 11:1)."¹⁰

". . . the principles underlying the OT are valid and authoritative for the Christian, but the particular applications found in the OT may not be. The moral principles are the same today, but insofar as our situation often differs from the OT setting, the application of the principles in our society may well be different now."¹¹

". . . the Levitical rituals are still of immense relevance. It was in terms of these sacrifices that Jesus himself and the early church understood his atoning death. Leviticus provided the theological models for their understanding. If we wish to walk in our Lord's steps and think his thoughts after him, we must attempt to understand the sacrificial system of Leviticus. It was established by the same God who sent his Son to die for us; and in rediscovering the principles of OT worship written there, we may learn something of the way we should approach a holy God."¹²

Importance

". . . it is no exaggeration to claim that the Book of Leviticus has had more impact on Judaism than any other book of the Old testament. Traditionally it was the first book taught to Jewish children, and over half the commentary of the Talmud is concerned with understanding its contents."¹³

Message¹⁴

The major theme of Leviticus is worship. Moses introduced this theme in the later chapters of Exodus, but he developed it more fully in Leviticus.

The book reveals how sinful Israelites could have a relationship with the holy God who dwelt among them. It also reveals how they could maintain that relationship and express it through worship.

One of the major revelations in Leviticus is the nature of sin. God took the fact that man is a sinner for granted in Leviticus. He established this in Genesis and Exodus. He clarified the nature of man's sinfulness in Leviticus. Sin has a three-fold character.

1. Sin is unlikeness to God. In the Creation we see man made in the image of God, but in the Fall we begin to see man's unlikeness to God. The whole system of worship in Leviticus teaches this truth. God is different from man ethically and morally. The word holy (Heb. kodesh) occurs over 150 times in Leviticus, more than in any other book of the Bible. The word occurs even in the sections of the book dealing with personal hygiene. Holy means pure, unblemished, clean, blameless. The opposite of holy is sinful. It is in contrast with God's holiness that we can understand man's sinfulness. Leviticus reveals the standards by which sinful people could have fellowship with a holy God. These standards and regulations point out the vast difference between the character of man and the character of God. God sees us as His Son as Christians (i.e., "in Christ").

2. Sin is essentially wrong that man does to God. To have a relationship with God, the wrong the redeemed sinner had done to God had to be atoned for. The Israelite did this wrong daily. It was the natural fruit of his sinful nature. Consequently he had to make payment for his sin periodically to God (monthly, seasonally, and yearly). God specified how the sinners were to pay for the wrong done Him, namely, by the offerings and sacrifices specified in the law. In Leviticus we learn that wrong done to another human being is wrong done to God. People belong to God, God gives them their lives in trust, and they bear God's image. When one person violates the basic rights of another, he has wronged not only that person but God too (cf. Gen. 39:9; Ps. 51:4). We too sin daily, but "Jesus paid it all." We could never compensate God adequately for the wrong we do to Him by sinning.

3. Sin results in distance from God. Because man is unlike God in his character, he is separate from God in his experience. The Israelites could not approach God except as God made a way and brought them near to Himself. The levitical system of worship illustrated the distance between man and God due to sin and the need for some provision to bring man back to God. The veil, the curtains, and the priests separated the ordinary Israelite from God. He doubtless sensed his personal separation from God as he participated in worship. Jesus tore the veil in two and opened access to God for us. After the Fall, Adam and Eve hid from God.

Another major revelation in Leviticus is the nature of atonement. Atonement is, of course, the solution to the problems that sin creates. Atonement means satisfaction. God covered the sins of the Israelites until a final, acceptable sacrifice would remove them completely. Old Testament saints obtained salvation on credit. (Ill. of a credit card) Through atonement man who is a sinner could enter into fellowship with God. Three things had to be present to make atonement for sin.

1. There had to be substitution. Every animal sacrifice in Israel involved the substitution of one life for another. A living being had to stand in the sinner's place and take the punishment for his sin. The substitute had to be sinless. Every sacrifice of an animal involved the death of an innocent substitute. Animals do not sin. They are not morally responsible.

2. There had to be imputation. God transferred the guilt of the sinner to his substitute when the sinner personally identified with his substitute by laying his hands on it. This ritual illustrated the transference of guilt for the Israelites.

3. There had to be death. Finally the substitute to which God had imputed guilt had to die. Atonement could not take place without death. The shedding of blood illustrated death. Blood is the essence of life (17:11). Bloodshed was a visual demonstration of life poured out. Sin always results in death (cf. Rom. 6:23). Clearly love lay behind this plan even though Moses did not explain why God provided atonement in Leviticus. God opened the way for sinners to have fellowship with Himself by providing for the covering of sins. God could have preserved His holiness and satisfied the demands of his justice by annihilating every sinner. However, God chose another way because He loves man.

A third major revelation in Leviticus is the nature of redemption. Redemption essentially means purchase. To redeem means to purchase for oneself. When God redeemed Israel in Egypt, He bought the nation for Himself. God then provided freedom so the Israelites could be His special treasure. Leviticus teaches three things about redemption.

1. Redemption rests on righteousness. Leviticus reveals that God did what was right to restore man to Himself. He did not simply dismiss sin as unimportant. He provided a way whereby the guilt of sin could be paid for righteously. Redemption rests on a payment to God, not pity.

2. Redemption is possible only by blood. The sacrificial shedding of blood is the giving up of life. The rites of animal sacrifice portrayed this graphically. People do not obtain redemption when they pour out their lives in service but by life poured out in death (cf. Heb. 9:22). Man's redemption cost God the life of His own Son ultimately.

3. Redemption should produce holiness. Redemption should lead to a manner of life that is separate from sin. Redemption does not excuse us from the responsibility of being holy. It gives us the opportunity to be holy. Holiness of life results from a relationship to God and fellowship (communion) with Him that redemption makes possible.

Redemption deals with the sinner's relationship to God whereas atonement deals with his relationship to sin. You have experienced redemption, but God has atoned for your sins.

I would summarize the message of Leviticus as follows on the basis of this three-fold emphasis on sin, atonement, and redemption. God has made provision for the covering of man's sin so man can have fellowship with God.

Genesis revealed that God made man in His own image to have fellowship with Himself. Man enjoyed that fellowship as long as he trusted and obeyed God. However when man ceased to trust and obey God, sin broke that fellowship. God then proceeded to demonstrate to fallen man that He is trustworthy, faithful. Those individuals who trusted and obeyed Him were able to enjoy fellowship with God again.

Exodus emphasized that God is also sovereign. He is the ultimate ruler of the universe who can and did redeem the nation of Israel. He did this so He could demonstrate to all people of all time how glorious it can be to live under the government of God.

Leviticus deals with how sinners can have fellowship with a holy God. Leviticus clarifies both the sinfulness of man and the holiness of God. The proper response of the redeemed sinner to a holy God is worship. Leviticus explains how Israel was to worship God. The Israelites worshipped God under the Old Covenant. Our worship is different because we live under the New Covenant.

Constable: Leviticus (Outline)

Outline

"At first sight the book of Leviticus might appear to be a haphazard, even repetitious arrangement of enactments involving the future life in Canaan of the Israelite people. Closer examination will reveal, however, that quite apart from the division of the work into two basic themes, many of the chapters have their own literary structure. Examples of this can be seen in material patterned after the fashion of a Mesopotamian tablet, with its title, textual content and colophon, as in Leviticus 1:3-7:37-38. Other chapters exhibit a distinct form of construction, which would doubtless prove extremely valuable for purposes of memorizing the contents. Examples of this are to be found in the triadic pattern of the leprosy regulations introduced by the phrase The Lord said to Moses' (Lv. 13:1; 14:1, 33), or the concentric arrangement of propositions (palistrophe) in Leviticus 24:16-22. A particularly attractive literary form is the introverted (chiastic) passage occurring in Leviticus 15:2-30, suggesting considerable artistic ability on the part of the writer."¹⁵

I. The public worship of the Israelites chs. 1-16

A. The laws of sacrifice chs. 1-7

1. The burnt offering ch. 1

2. The meal offering ch. 2

3. The peace offerings ch. 3

4. The sin offerings 4:1-5:13

5. The trespass offerings 5:14-6:7

6. Instructions for the priests concerning the offerings 6:8-7:38

B. The institution of the Aaronic priesthood chs. 8-10

1. The consecration of the priests and the sanctuary ch. 8

2. The entrance of Aaron and his sons into their office ch. 9

3. The sanctification of the priesthood ch. 10

C. Laws relating to ritual cleanliness chs. 11-15

1. Uncleanness due to contact with certain animals ch. 11

2. Uncleanness due to childbirth ch. 12

3. Uncleanness due to skin and covering abnormalities chs. 13-14

4. Uncleanness due to bodily discharges associated with reproduction ch. 15

D. The Day of Atonement ch. 16

1. Introductory information 16:1-10

2. Instructions concerning the ritual 16:11-28

3. Instructions concerning the duty of the people 16:29-34

II. The private worship of the Israelites chs. 17-27

A. Holiness of conduct on the Israelites' part chs. 17-20

1. Holiness of food ch. 17

2. Holiness of the marriage relationship ch. 18

3. Holiness of behavior toward God and man ch. 19

4. Punishments for serious crimes ch. 20

B. Holiness of the priests, gifts, and sacrifices chs. 21-22

1. The first list of regulations for priests 21:1-15

2. The second list of regulations for priests 21:16-24

3. The third list of regulations for priests ch. 22

C. Sanctification of the Sabbath and the feasts of Yahweh ch. 23

1. The Sabbath 23:1-3

2. The Passover and Feast of Unleavened Bread 23:4-8

3. The Feast of Firstfruits 23:9-14

4. The Feast of Pentecost 23:15-22

5. The Feast of Trumpets 23:23-25

6. The Day of Atonement 23:26-32

7. The Feast of Tabernacles 23:33-44

D. The preparation of the holy lamps and showbread 24:1-9

E. The punishment of a blasphemer 24:10-23

F. Sanctification of the possession of land by the sabbatical and jubilee years ch. 25

1. The sabbatical year 25:1-7

2. The year of jubilee 25:8-55

G. Promises and warnings ch. 26

1. Introduction to the final conditions of the covenant 26:1-2

2. The blessing for fidelity to the law 26:3-13

3. The warning for contempt of the law 26:14-33

4. The objective of God's judgments in relation to the land and nation of Israel 26:34-46

H. Directions concerning vows ch. 27

1. Vows concerning persons 27:1-8

2. Vows concerning animals 27:9-13

3. Vows concerning other property 27:14-29

4. The redemption of tithes 27:30-34

Constable: Leviticus

Leviticus

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Copyright 2003 by Thomas L. Constable

Haydock: Leviticus (Book Introduction)

INTRODUCTION.

The Book is called Leviticus : because it treats of the offices, ministries, rites and ceremonies of the Priests and Levites. The Hebrews call it Vayyicra , from the word with which it begins; (Challoner) "and (the Lord) called." The a at the end of this word is printed in a smaller size, to insinuate that little children should begin to read this Book first, if we may give any credit to those who attempt to account for all the irregularities sanctioned by the great Massora! But such irregular letters are the faults of some transcribers, and are of no authority. (Kennicott, Dis. 1.) --- This Book is styled also, "The Priests' Law." (Haydock) --- The seven first chapters explain the sacrifices; the sixteen next, the offices and ordination of the Priests and Levites. From the 23d chapter to the end, the feasts are designated, and some regulations respecting vows are interspersed. All these rites and sacrifices foreshewed the eucharistic sacrifice of Jesus Christ, (St. Leo, ser. 8. de pas. Trid. sef. 22. c. 1.) and tended to keep the Hebrews employed, and at a greater distance from idolatry. (St. Jerome on Isai. i. &c.) --- These prescriptions were given during the month of Nisan, in the second year after the exit, while the Hebrews remained at the foot of Mount Sinai. God spoke from the New Tabernacle. (Tirinus) --- In the Book of Deuteronomy we find but few regulations respecting sacrifices, as Moses had sufficiently explained them in this book. (Du Hamel) --- If we confine ourselves to the letter, we may say these precepts are not good, and carnal; (Ezechiel xx. 25.; Hebrews vii. 16.) but if we consider the spirit, we shall confess that they are excellent, and spiritual. (Romans vii. 14.; 2 Corinthians iii. 6.; Origen, contra Cels. vii.) (Calmet)

Gill: Leviticus (Book Introduction)

INTRODUCTION TO LEVITICUS

This book is commonly called by the Jews Vajikra, from the first word with which it begins, and sometimes תורת כהנים, "the law of the priests" ^a; and this is its name in the Syriac and Arabic versions: by the Septuagint interpreters it is called λευιτικον, and by the Latins, Leviticus, or the Levitical book, because it gives an account of the Levitical priesthood, as the apostle calls it, Heb 7:11. It treats of the sacrifices under the Levitical dispensation, and of the priests concerned in them, and of the times and seasons in which they were offered, and of many other rites and ceremonies. That it was wrote by Moses is not only generally believed by the Jews, but is affirmed in the New Testament; see Mat 8:4 compared with Lev 14:2 from whence, as well as from other citations out of it in other places, the authority of it may be concluded. The matter of it was delivered to Moses, and very likely by him then written upon the erection of the tabernacle, which was in the second year of the Israelites coming out of Egypt, in the first month, and the first day of the month, Exo 40:17 and it was on the same day that the Lord spake to Moses out of it, and delivered to him the laws concerning sacrifices, recorded in the first seven chapters; see Num 1:1 compared with Lev 1:1 and on the eighth day of the same month, and some following days, the remainder of it was given to him, and written by him, see Lev 8:1 to which agrees the Targum of Jonathan on Lev 1:1.

"when Moses had made an end of erecting the tabernacle, Moses thought and reasoned in his heart, and said, Mount Sinai, its excellency was the excellency of an hour, and its holiness the holiness of three days, it was not possible for me to ascend unto it, until the time that the Word was speaking with me; but this tabernacle of the congregation, its excellency is an excellency for ever, and its holiness an holiness for ever, it is fit that I should not enter into it, until the time that be speaks with me from before the Lord; and therefore the Word of the Lord called to Moses, and the Word of the Lord spake with him out of the tabernacle of the congregation, saying;''

and to the same purpose the Jerusalem Targum. It was written in the year from the creation of the world 2514, and about 1490 years before the coming of Christ. The various sacrifices, rites, and ceremonies made mention of in it, were typical of Christ, and shadows of good things to come by him: there are many things in it, which give great light to several passages in the New Testament, and it is worthy of diligent reading and consideration.

Gill: Leviticus 2 (Chapter Introduction)

INTRODUCTION TO LEVITICUS 2

This chapter contains the law of the meat offering, and gives an account of what it was made of, fine flour, with oil poured, and frankincense put upon it, Lev 2:1 what was done with it; part of it burnt upon the altar, and the rest was the property of the priests, Lev 2:2 how it was to be when baked in an oven, or in a pan, or fried in a frying pan, Lev 2:4 what was prohibited in it, leaven and honey, Lev 2:11 what was to be used in it, salt, Lev 2:13 and what was to be the oblation and meat offering of the first fruits, and what to be done with it, Lev 2:12.