6 Thou shalt part it in pieces, and pour oil thereon: it is an oblation.
{To the chief Musician. Upon Aijeleth-Shahar. A Psalm of David.} My ùGod, my ùGod, why hast thou forsaken me? [why art thou] far from my salvation, from the words of my groaning? My God, I cry by day, and thou answerest not; and by night, and there is no rest for me: And thou art holy, thou that dwellest amid the praises of Israel. Our fathers confided in thee: they confided, and thou didst deliver them. They cried unto thee, and were delivered; they confided in thee, and were not confounded. But I am a worm, and no man; a reproach of men, and the despised of the people. All they that see me laugh me to scorn; they shoot out the lip, they shake the head, [saying:] Commit it to Jehovah -- let him rescue him; let him deliver him, because he delighteth in him! But thou art he that took me out of the womb; thou didst make me trust, upon my mother's breasts. I was cast upon thee from the womb; thou art my ùGod from my mother's belly. Be not far from me, for trouble is near; for there is none to help. Many bulls have encompassed me; Bashan's strong ones have beset me round. They gape upon me with their mouth, [as] a ravening and a roaring lion. I am poured out like water, and all my bones are out of joint: my heart is become like wax; it is melted in the midst of my bowels. My strength is dried up like a potsherd, and my tongue cleaveth to my palate; and thou hast laid me in the dust of death. For dogs have encompassed me; an assembly of evil-doers have surrounded me: they pierced my hands and my feet. I may count all my bones. They look, they stare upon me; They part my garments among them, and cast lots upon my vesture. But thou, Jehovah, be not far [from me]; O my strength, haste thee to help me. Deliver my soul from the sword; my only one from the power of the dog; Save me from the lion's mouth. Yea, from the horns of the buffaloes hast thou answered me.
Jesus, having said these things, went out with his disciples beyond the torrent Cedron, where was a garden, into which he entered, he and his disciples. And Judas also, who delivered him up, knew the place, because Jesus was often there, in company with his disciples. Judas therefore, having got the band, and officers of the chief priests and Pharisees, comes there with lanterns and torches and weapons. Jesus therefore, knowing all things that were coming upon him, went forth and said to them, Whom seek ye? They answered him, Jesus the Nazaraean. Jesus says to them, I am [he]. And Judas also, who delivered him up, stood with them. When therefore he said to them, I am [he], they went away backward and fell to the ground. He demanded of them therefore again, Whom seek ye? And they said, Jesus the Nazaraean. Jesus answered, I told you that I am [he]: if therefore ye seek me, let these go away; that the word might be fulfilled which he spoke, [As to] those whom thou hast given me, I have not lost one of them. Simon Peter therefore, having a sword, drew it, and smote the bondman of the high priest and cut off his right ear; and the bondman's name was Malchus. Jesus therefore said to Peter, Put the sword into the sheath; the cup which the Father has given me, shall I not drink it? The band therefore, and the chiliarch, and the officers of the Jews, took Jesus and bound him: and they led him away to Annas first; for he was father-in-law to Caiaphas, who was high priest that year. But it was Caiaphas who counselled the Jews that it was better that one man should perish for the people. Now Simon Peter followed Jesus, and the other disciple. But that disciple was known to the high priest, and went in with Jesus into the palace of the high priest; but Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out and spoke to the porteress and brought in Peter. The maid therefore, who was porteress, says to Peter, Art thou also of the disciples of this man? He says, I am not. But the bondmen and officers, having made a fire of coals (for it was cold), stood and warmed themselves; and Peter was standing with them and warming himself. The high priest therefore demanded of Jesus concerning his disciples and concerning his doctrine.
Now the passover and the [feast of] unleavened bread was after two days. And the chief priests and the scribes were seeking how they might seize him by subtlety and kill him. For they said, Not in the feast, lest perhaps there be a tumult of the people. And when he was in Bethany, in the house of Simon the leper, as he lay at table, there came a woman having an alabaster flask of ointment of pure nard, very costly; and having broken the alabaster flask, she poured it out upon his head. And there were some indignant in themselves, and saying, Why has this waste been made of the ointment? for this ointment could have been sold for more than three hundred denarii and given to the poor. And they spoke very angrily at her. But Jesus said, Let her alone; why do ye trouble her? she has wrought a good work as to me; for ye have the poor always with you, and whenever ye would ye can do them good; but me ye have not always. What *she* could she has done. She has beforehand anointed my body for the burial. And verily I say unto you, Wheresoever these glad tidings may be preached in the whole world, what this [woman] has done shall be also spoken of for a memorial of her. And Judas Iscariote, one of the twelve, went away to the chief priests that he might deliver him up to them; and they, when they heard it, rejoiced, and promised him to give money. And he sought how he could opportunely deliver him up. And the first day of unleavened bread, when they slew the passover, his disciples say to him, Where wilt thou that we go and prepare, that thou mayest eat the passover? And he sends two of his disciples, and says to them, Go into the city, and a man shall meet you carrying a pitcher of water; follow him. And wheresoever he enters, say to the master of the house, The Teacher says, Where is my guest-chamber where I may eat the passover with my disciples? and *he* will shew you a large upper room furnished ready. There make ready for us.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Leviticus 2
Commentary on Leviticus 2 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 2
Le 2:1-16. The Meat Offerings.
1. when any will offer a meat offering—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.
pour oil upon it—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.
2. shall burn the memorial—rather, "for a memorial"; that is, a part of it.
3. the remnant of the meat offering shall be Aaron's and his sons'—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."
4. if thou bring an oblation of a meat offering baken in the oven—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 Ge 18:6). The shape of Eastern ovens varies considerably according to the nomadic or settled habits of the people.
5. baken in a pan—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.
6. part it in pieces, and pour oil thereon—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.
11. ye shall burn no leaven, nor any honey, in any offering of the Lord—Nothing sweet or sour was to be offered. In the warm climates of the East leavened bread soon spoils, and hence it was regarded as the emblem of hypocrisy or corruption. Some, however, think that the prohibition was that leaven and honey were used in the idolatrous rites of the heathen.
12. the oblation of the first-fruits—voluntary offerings made by individuals out of their increase, and leaven and honey might be used with these (Le 23:17; Nu 15:20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests.
13. every … meat offering shalt thou season with salt—The same reasons which led to the prohibition of leaven, recommended the use of salt—if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant—a perfect reconciliation and lasting friendship. No injunction in the whole law was more sacredly observed than this application of salt; for besides other uses of it that will be noticed elsewhere, it had a typical meaning referred to by our Lord concerning the effect of the Gospel on those who embrace it (Mr 9:49, 50); as when plentifully applied it preserves meat from spoiling, so will the Gospel keep men from being corrupted by sin. And as salt was indispensable to render sacrifices acceptable to God, so the Gospel, brought home to the hearts of men by the Holy Ghost, is indispensably requisite to their offering up of themselves as living sacrifices [Brown].
14. a meat offering of thy first-fruits—From the mention of "green ears," this seems to have been a voluntary offering before the harvest—the ears being prepared in the favorite way of Eastern people, by parching them at the fire, and then beating them out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, and it was offered according to the usual directions.