Worthy.Bible » STRONG » Leviticus » Chapter 2 » Verse 6

Leviticus 2:6 King James Version with Strong's Concordance (STRONG)

6 Thou shalt part H6626 it in pieces, H6595 and pour H3332 oil H8081 thereon: it is a meat offering. H4503

Cross Reference

Psalms 22:1-21 STRONG

[[To the chief Musician H5329 upon Aijeleth H365 Shahar, H7837 A Psalm H4210 of David.]] H1732 My God, H410 my God, H410 why hast thou forsaken H5800 me? why art thou so far H7350 from helping H3444 me, and from the words H1697 of my roaring? H7581 O my God, H430 I cry H7121 in the daytime, H3119 but thou hearest H6030 not; and in the night season, H3915 and am not silent. H1747 But thou art holy, H6918 O thou that inhabitest H3427 the praises H8416 of Israel. H3478 Our fathers H1 trusted H982 in thee: they trusted, H982 and thou didst deliver H6403 them. They cried H2199 unto thee, and were delivered: H4422 they trusted H982 in thee, and were not confounded. H954 But I am a worm, H8438 and no man; H376 a reproach H2781 of men, H120 and despised H959 of the people. H5971 All they that see H7200 me laugh me to scorn: H3932 they shoot out H6358 the lip, H8193 they shake H5128 the head, H7218 saying, He trusted H1556 on the LORD H3068 that he would deliver H6403 him: let him deliver H5337 him, seeing he delighted H2654 in him. But thou art he that took H1518 me out of the womb: H990 thou didst make me hope H982 when I was upon my mother's H517 breasts. H7699 I was cast H7993 upon thee from the womb: H7358 thou art my God H410 from my mother's H517 belly. H990 Be not far H7368 from me; for trouble H6869 is near; H7138 for there is none to help. H5826 Many H7227 bulls H6499 have compassed H5437 me: strong H47 bulls of Bashan H1316 have beset me round. H3803 They gaped H6475 upon me with their mouths, H6310 as a ravening H2963 and a roaring H7580 lion. H738 I am poured out H8210 like water, H4325 and all my bones H6106 are out of joint: H6504 my heart H3820 is like wax; H1749 it is melted H4549 in the midst H8432 of my bowels. H4578 My strength H3581 is dried up H3001 like a potsherd; H2789 and my tongue H3956 cleaveth H1692 to my jaws; H4455 and thou hast brought H8239 me into the dust H6083 of death. H4194 For dogs H3611 have compassed H5437 me: the assembly H5712 of the wicked H7489 have inclosed H5362 me: they pierced H3738 H738 my hands H3027 and my feet. H7272 I may tell H5608 all my bones: H6106 they look H5027 and stare H7200 upon me. They part H2505 my garments H899 among them, and cast H5307 lots H1486 upon my vesture. H3830 But be not thou far H7368 from me, O LORD: H3068 O my strength, H360 haste H2363 thee to help H5833 me. Deliver H5337 my soul H5315 from the sword; H2719 my darling H3173 from the power H3027 of the dog. H3611 Save H3467 me from the lion's H738 mouth: H6310 for thou hast heard H6030 me from the horns H7161 of the unicorns. H7214

John 18:1-19 STRONG

When Jesus G2424 had spoken G2036 these words, G5023 he went forth G1831 with G4862 his G846 disciples G3101 over G4008 the brook G5493 Cedron, G2748 where G3699 was G2258 a garden, G2779 into G1519 the which G3739 he G846 entered, G1525 and G2532 his G846 disciples. G3101 And G1161 Judas G2455 also, G2532 which G3588 betrayed G3860 him, G846 knew G1492 the place: G5117 for G3754 Jesus G2424 ofttimes G4178 resorted G4863 thither G1563 with G3326 his G846 disciples. G3101 Judas G2455 then, G3767 having received G2983 a band G4686 of men and G2532 officers G5257 from G1537 the chief priests G749 and G2532 Pharisees, G5330 cometh G2064 thither G1563 with G3326 lanterns G5322 and G2532 torches G2985 and G2532 weapons. G3696 Jesus G2424 therefore, G3767 knowing G1492 all things G3956 that should come G2064 upon G1909 him, G846 went forth, G1831 and said G2036 unto them, G846 Whom G5101 seek ye? G2212 They answered G611 him, G846 Jesus G2424 of Nazareth. G3480 Jesus G2424 saith G3004 unto them, G846 I G1473 am G1510 he. And G1161 Judas G2455 also, G2532 which G3588 betrayed G3860 him, G846 stood G2476 with G3326 them. G846 As soon G5613 then G3767 as he had said G2036 unto them, G846 G3754 I G1473 am G1510 he, they went G565 backward, G1519 G3694 and G2532 fell G4098 to the ground. G5476 Then G3767 asked he G1905 them G846 again, G3825 Whom G5101 seek ye? G2212 And G1161 they said, G2036 Jesus G2424 of Nazareth. G3480 Jesus G2424 answered, G611 I have told G2036 you G5213 that G3754 I G1473 am G1510 he: if G1487 therefore G3767 ye seek G2212 me, G1691 let G863 these G5128 go their way: G5217 That G2443 the saying G3056 might be fulfilled, G4137 which G3739 he spake, G2036 G3754 Of G1537 them G846 which G3739 thou gavest G1325 me G3427 have I G3756 lost G622 none. G3762 Then G3767 Simon G4613 Peter G4074 having G2192 a sword G3162 drew G1670 it, G846 and G2532 smote G3817 the high priest's G749 servant, G1401 and G2532 cut off G609 his G846 right G1188 ear. G5621 G1161 The servant's G1401 name G3686 was G2258 Malchus. G3124 Then G3767 said G2036 Jesus G2424 unto Peter, G4074 Put up G906 thy G4675 sword G3162 into G1519 the sheath: G2336 the cup G4221 which G3739 my Father G3962 hath given G1325 me, G3427 shall I G4095 not G3378 drink G4095 it? G846 Then G3767 the band G4686 and G2532 the captain G5506 and G2532 officers G5257 of the Jews G2453 took G4815 Jesus, G2424 and G2532 bound G1210 him, G846 And G2532 led G520 him G846 away G520 to G4314 Annas G452 first; G4412 for G1063 he was G2258 father in law G3995 to Caiaphas, G2533 which G3739 was G2258 the high priest G749 that same G1565 year. G1763 Now G1161 Caiaphas G2533 was he, G2258 which G3588 gave counsel G4823 to the Jews, G2453 that G3754 it was expedient G4851 that one G1520 man G444 should die G622 for G5228 the people. G2992 And G1161 Simon G4613 Peter G4074 followed G190 Jesus, G2424 and G2532 so did another G243 disciple: G3101 G1161 that G1565 disciple G3101 was G2258 known G1110 unto the high priest, G749 and G2532 went in with G4897 Jesus G2424 into G1519 the palace G833 of the high priest. G749 But G1161 Peter G4074 stood G2476 at G4314 the door G2374 without. G1854 Then G3767 went out G1831 that other G243 disciple, G3101 which G3739 was G2258 known G1110 unto the high priest, G749 and G2532 spake G2036 unto her that kept the door, G2377 and G2532 brought in G1521 Peter. G4074 Then G3767 saith G3004 the damsel G3814 that kept the door G2377 unto Peter, G4074 Art G1488 not G3361 thou G4771 also G2532 one of G1537 this G5127 man's G444 disciples? G3101 He G1565 saith, G3004 I am G1510 not. G3756 And G1161 the servants G1401 and G2532 officers G5257 stood there, G2476 who had made G4160 a fire of coals; G439 for G3754 it was G2258 cold: G5592 and G2532 they warmed themselves: G2328 and G1161 Peter G4074 stood G2258 G2476 with G3326 them, G846 and G2532 warmed himself. G2328 The high priest G749 then G3767 asked G2065 Jesus G2424 of G4012 his G846 disciples, G3101 and G2532 of G4012 his G846 doctrine. G1322

Leviticus 1:6 STRONG

And he shall flay H6584 the burnt offering, H5930 and cut H5408 it into his pieces. H5409

Mark 14:1-15 STRONG

After G1161 two G1417 days G2250 was G2258 the feast of the passover, G3957 and G2532 of G3326 unleavened bread: G106 and G2532 the chief priests G749 and G2532 the scribes G1122 sought G2212 how G4459 they might take G2902 him G846 by G1722 craft, G1388 and put him to death. G615 But G1161 they said, G3004 Not G3361 on G1722 the feast G1859 day, lest G3379 there be G2071 an uproar G2351 of the people. G2992 And G2532 being G846 G5607 in G1722 Bethany G963 in G1722 the house G3614 of Simon G4613 the leper, G3015 as he G846 sat at meat, G2621 there came G2064 a woman G1135 having G2192 an alabaster box G211 of ointment G3464 of spikenard G3487 G4101 very precious; G4185 and G2532 she brake G4937 the box, G211 and poured G2708 it on G2596 his G846 head. G2776 And G1161 there were G2258 some G5100 that had indignation G23 within G4314 themselves, G1438 and G2532 said, G3004 Why G1519 G5101 was G1096 this G3778 waste G684 of the ointment G3464 made? G1096 For G1063 it G5124 might G1410 have been sold G4097 for more than G1883 three hundred G5145 pence, G1220 and G2532 have been given G1325 to the poor. G4434 And G2532 they murmured against G1690 her. G846 And G1161 Jesus G2424 said, G2036 Let G863 her G846 alone; G863 why G5101 trouble ye G2873 G3930 her? G846 she hath wrought G2038 a good G2570 work G2041 on G1519 me. G1691 For G1063 ye have G2192 the poor G4434 with G3326 you G1438 always, G3842 and G2532 whensoever G3752 ye will G2309 ye may G1410 do G4160 them G846 good: G2095 but G1161 me G1691 ye have G2192 not G3756 always. G3842 She hath done G4160 what G3739 she G3778 G846 could: G2192 she is come aforehand G4301 to anoint G3462 my G3450 body G4983 to G1519 the burying. G1780 Verily G281 I say G3004 unto you, G5213 Wheresoever G3699 G302 this G5124 gospel G2098 shall be preached G2784 throughout G1519 the whole G3650 world, G2889 this also G2532 that G3739 she G3778 G846 hath done G4160 shall be spoken G2980 of for G1519 a memorial G3422 of her. G846 And G2532 Judas G2455 Iscariot, G2469 one G1520 of the twelve, G1427 went G565 unto G4314 the chief priests, G749 to G2443 betray G3860 him G846 unto them. G846 And G1161 when they heard G191 it, they were glad, G5463 and G2532 promised G1861 to give G1325 him G846 money. G694 And G2532 he sought G2212 how G4459 he might conveniently G2122 betray G3860 him. G846 And G2532 the first G4413 day G2250 of unleavened bread, G106 when G3753 they killed G2380 the passover, G3957 his G846 disciples G3101 said G3004 unto him, G846 Where G4226 wilt thou G2309 that we go G565 and prepare G2090 that G2443 thou mayest eat G5315 the passover? G3957 And G2532 he sendeth forth G649 two G1417 of his G846 disciples, G3101 and G2532 saith G3004 unto them, G846 Go ye G5217 into G1519 the city, G4172 and G2532 there shall meet G528 you G5213 a man G444 bearing G941 a pitcher G2765 of water: G5204 follow G190 him. G846 And G2532 wheresoever G3699 G1437 he shall go in, G1525 say ye G2036 to the goodman of the house, G3617 G3754 The Master G1320 saith, G3004 Where G4226 is G2076 the guestchamber, G2646 where G3699 I shall eat G5315 the passover G3957 with G3326 my G3450 disciples? G3101 And G2532 he G846 will shew G1166 you G5213 a large G3173 upper room G508 furnished G4766 and prepared: G2092 there G1563 make ready G2090 for us. G2254

Commentary on Leviticus 2 John Gill's Exposition of the Bible


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, Leviticus 2:1 what was done with it; part of it burnt upon the altar, and the rest was the property of the priests, Leviticus 2:2 how it was to be when baked in an oven, or in a pan, or fried in a frying pan, Leviticus 2:4 what was prohibited in it, leaven and honey, Leviticus 2:11 what was to be used in it, salt, Leviticus 2:13 and what was to be the oblation and meat offering of the first fruits, and what to be done with it, Leviticus 2:12.


Verse 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 LordF19Jarchi, Aben Ezra, & Baal Hatturim, in loc. : 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. Exodus 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, Genesis 32:13.

his offering shall be of fine flour; of flour of wheat, Exodus 29:2 for, as the Jews say, there is no fine flour but wheat, and this was for the meat offering, 1 Chronicles 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 henceF20Misn. Menachot, c. 8. sect. 1. ; and according to the Jewish writersF21Jarchi & Gersom in loc. ; 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, Psalm 40:7 whose flesh is meat indeed, the true meat or bread, in distinction from this typical meat offering, John 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, Leviticus 21:6 John 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 broughtF23Misn. Menachot, c. 8. sect. 3. ; 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 MaimonidesF24Hilchot Maaseh, Hakorbanot, c. 13. sect 5. 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, Psalm 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 itF26Vid T. Bab. Sotah, fol. 14. 2. ; 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 himF1T. Bab. Menachot, fol. 9. 1. & 18. 2. & Pesachim, fol. 36. 1. & Jarchi in loc. .


Verse 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 itF2T. Bab. Sotah, ib. & Meaachot, fol. 8. 2. : the order of bringing it, according to MaimonidesF3Hilchot Maaseh Hakorbanot, c. 13. sect. 12. , 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 sayF4Misn. Menachot, c. 1. sect. 2. , 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 sanctuaryF5T. Bab. Menachot, fol. 11. 1. : though MaimonidesF6In Misn. Menachot, ib. 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 saysF7In ib. , 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 rightF8Misn. ib. & Jarchi in loc. ; 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, Psalm 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 Leviticus 1:9.


Verse 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, 1 Corinthians 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.


Verse 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 traditionF9Misn. Menachot, c. 5. sect. 9. Maimon. & Bartenora in. ib. ; 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 mannerF11T. Bab. Menachot, fol. 75. 1. ; 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.


Verse 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.


Verse 6

Thou shalt part it in pieces,.... This answered to the dividing of the pieces of the burnt offering, Leviticus 1:6 and signified the same thing; See Gill on Leviticus 1:6, Leviticus 1:12 All meat offerings, it is saidF12Misn. Menachot, c. 6. sect. 4. Maimon. Maaseh Hakorbanot, c. 13. sect. 10. , 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 Leviticus 2:4.

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


Verse 7

And if thy oblation be a meat offering baken in the fryingpan,.... It is askedF13Misn. Menachot. c. 5. sect. 8. , 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 MaimonidesF14Misn. ib. & Maaseh Hakorbanot, c. 5. sect. 7. Vid. Jarchi & Gersom & Ben Melech in loc. 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.


Verse 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 altarF15Jarchi & Gersom in loc. T. Bab. Sotah, fol. 14. 2. Menachot, fol. 8. 2. Zebachim, fol. 63. 1. .


Verse 9

And the priest shall take from the meat offering a memorial thereof,.... That is, an handful of it; as of the fine flour, Leviticus 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 Leviticus 1:9.


Verse 10

And that which is left of the meat offering,.... Not burnt with fire:

shall be Aaron's and his sons'; the high priest took his part first, and then the common priests:

it is a thing most holy of the offerings of the Lord made by fire; See Gill on Leviticus 2:3.


Verse 11

No meat offering which ye shall bring unto the Lord shall be made with leaven,.... It might be used in peace offerings, and in the wave loaves, Leviticus 7:13 but not in meat offerings; not only in the handful that was burnt, but in the rest that was eaten by Aaron and his sons; for so is the ruleF16Misn. Menachot, c. 5. sect. 2. ,"all meat offerings are kneaded in hot water, and are kept that they might not be leavened; and if what is left of them be leavened, a negative precept is transgressed, Leviticus 2:11.'It denoted in Christ, the antitype of the meat offering, freedom from hypocrisy and all false doctrines, which were the leaven of the Scribes and Pharisees, Luke 12:1 and in his people that feed upon him by faith, that they should be clear of malice and wickedness, and of communion with profane and scandalous persons, 1 Corinthians 5:6 so the JewsF17Baal Hatturim in loc. say, the corruption of nature is like to leaven, and therefore forbid:

for ye shall burn no leaven, nor any honey, in any offering of the Lord made by fire; as leaven was used in some offerings, so honey was brought with the first fruits, 2 Chronicles 31:5 but neither of them might be used in offerings made by fire; they are forbidden to be burnt: the reason why they were forbidden, some think is, because they were used by the Heathens in their sacrifices, so MaimonidesF18Moreh Nevochim, par. 3. c. 46, p. 481. , whose customs were not to be followed; and certain it is that honey was used in Heathen sacrifices: Homer speaks of honey as the sweet food of the godsF19----- μελι χλωρον, &c. Hymn. in Mercur. prope finem. χρηστον μελιτωμα, &c. Batrachomyo. , and what they desire; and so PausaniasF20Eliac. 1. sive l. 5. p. 316. relates of the Eleans, that, according to an ancient custom, they used to offer on the altar frankincense, and wheat mixed with honey: PorphyryF21De Abstinentia, l. 2. c. 20, 21. observes, that the ancient sacrifices with most were sober, the libations of water; after these, libations of honey, ready prepared by the bees, the first of moist fruits, next libations of oil, and, last of all, libations of wine; the Egyptians used honey in their sacrificesF23Herodot. Euterpe, sive l. 2. c. 40. ; or the reason is, because it was much of the same fermenting nature with leaven, as Aben Ezra, and when burnt gave an ill smell, which was not proper in offerings made by tire, of a sweet savour to the Lord; or rather because a symbol of sin and sinful pleasures. Baal Hatturim on the place says, the corruption of nature is sweet to a man as honey, and intimates that that is the reason of its prohibition: it denotes unto us that such as would feed by faith on Christ ought to relinquish sinful lusts and pleasures; and that those that will live godly in Christ Jesus must not expect their sweets, but bitters, even afflictions, reproaches, and persecutions, for Christ's sake, in this life.


Verse 12

As for the oblation of the firstfruits, ye shall offer them unto the Lord,.... Or "in" or "with the oblation", as some render it; that is, along with the oblation of the firstfruits leaven and honey might be offered: the Arabic version is very express, "but for a sacrifice of firstfruits ye" shall offer both to God; as they might be, as before observed; so the Targum of Jonathan,"for the leavened bread of the firstfruits shall be offered, and dates in the time of the firstfruits; the fruits with their honey shall be offered, and the priest shall eat them:"

but they shall not be burnt on the altar for a sweet savour; which they could not make, and besides were to be the portion of the priests.


Verse 13

And every oblation of thy meat offering shalt thou season with salt,.... Which makes food savoury, and preserves from putrefaction; denoting the savouriness and acceptableness of Christ as a meat offering to his people, he being savoury food, such as their souls love, as well as to God the Father, who is well pleased with his sacrifice; and also the perpetuity of his sacrifice, which always has the same virtue in it, and of him as a meat offering, who is that meat which endures to everlasting life, John 6:27 and also the grave and gracious conversation of those that by faith feed upon him, Mark 9:50.

neither shall thou suffer the salt of the covenant of thy God to be lacking from thy meat offering; this seems to suggest the reason why salt was used in meat offerings, and in all others, because it was a symbol of the perpetuity of the covenant, which from thence is called a covenant of salt, Numbers 18:19 namely, the covenant of the priesthood, to which these sacrifices belonged, Numbers 25:13 hence the Targum of Jonathan,"because the twenty four gifts of the priests are decreed by the covenant of salt, therefore upon all thine offerings thou shalt offer salt:"

with all thine offerings thou shall offer salt, even those that were not to be eaten, as well as those that were; as the burnt offering of the herd, of the flock, and of fowls, and their several parts; all were obliged to be salted that were offered, excepting wine, blood, wood, and incenseF24Maimon. Issure Mizbeach, c. 5. sect. 11. ; hence there was a room in the temple where salt was laid up for this purpose, called לשכת מלח, "the salt room"F25Misn. Middot, c. 5. sect. 2. ; and which was provided by the congregation, and not by a private personF26Maimon. Issure Mizbeach, c. 5. sect. 13. ; our Lord has reference to this law in Mark 9:49 the Heathens always made use of salt in their sacrificesF1Ante Deos Homini, &c. Ovid. Fastor. l. 1. Vid. Horat. Carmin. l. 3. Ode 23. .


Verse 14

And if thou offer a meat offering of thy firstfruits unto the Lord,.... This, according to Aben Ezra, was not any of the offerings of the firstfruits, which they were obliged to, as at the passover or pentecost, or feast of tabernacles, but a free will offering; but Jarchi thinks it is to be understood of the meat offering of the Omer, Leviticus 23:13 and so Gersom, which was offered up on the sixteenth of Nisan; and this is the general sense of the Jewish writersF2Maimon. & Bartenora in Misn. Menachot, c. 10. sect. 4. :

thou shalt bring for the meat offering of thy firstfruits green ears of corn dried by the fire; these were ears of barley, which began to be ripe in the month Abib, which month had its name from hence, and is the word here used; these were dried by the fire, being green and moist, or otherwise they could not have been ground; for, according to Gersom, these were afterwards ground into fine flour:

even corn beaten out of full ears; and so made the finest flour: the firstfruits were a type of Christ, who is so called, 1 Corinthians 15:23 the beating of the ears of corn, and drying of them by the fire, and the grinding of them, denoted the sufferings of Christ.


Verse 15

And thou shalt put oil upon it, and lay frankincense thereon,.... Either on the ears of corn dried, or on the fine flour of them when ground; in like manner as the oil and frankincense were put upon the fine flour of wheat, and upon the cakes and wafers baked, Leviticus 2:1.

it is a meat offering; one sort of it, and like the rest.


Verse 16

The priest shall burn the memorial of it,.... That which is taken out of it for a memorial, the same with the handful of fine flour and cakes of the meat offering:

part of the beaten corn thereof; or that which was ground in a mill:

and part of the oil thereof, with all the frankincense thereof; as was done in the other meat offerings:

it is an offering made by fire unto the Lord, see Leviticus 2:2.