1. And when any will offer. In this chapter Moses prescribes the rules for those offerings to which the name of minha is peculiarly given. They were not bloody sacrifices, nor offerings of animals, but only of cakes and oil. If any one would offer plain flour, he is commanded to season it with frankincense and oil, and also to choose fine flour, that the oblation may not be defiled by the bran. Thus here, as in all the service of God, the rule is laid down that nothing but what is pure should be offered; besides, by the oil its savor is improved, and by the frankincense a fragrant odor is imparted to it. We know that God is not attracted either by sweetness of taste nor by pleasant scents; but it was useful to teach a rude people by these symbols, lest they should corrupt God’s service by their own foolish inventions. Moses afterwards commands, that whatever is consecrated to God should be delivered into the hand of the priest, as we have before seen that private persons were excluded from this honor so that Christ’s peculiar dignity should remain to Him, i.e., that by Him alone access should be sought to God, and that all men might know that no worship pleases God except what He sanctifies. The substance of this type is shewn by the words of the Apostle, when he says that “by him” we now “offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to His name.” (Heb 13:15.) But when the priest had burnt a handful of the flour with the oil and frankincense, what remained was left for his own use; for, as we have elsewhere seen, the holy of holies of the burnt-offerings were given to the priests. Other kinds are then spoken of, viz., cakes, baken in the oven; then such as were fried in a pan; and thirdly, on a gridiron: for God would have the minha offered Him of every kind of cake, so that the Israelites might learn to look to Him in all their food, since nothing is clean to us except what He consecrates by His blessing. This is the reason why Moses accurately distinguishes between the cakes which were cooked either in the oven, or the frying-pan, or on the gridiron.
11. No meat-offering, which ye shall bring. God here forbids leavened cakes to be offered to Him, by which rite the ancients were taught that God’s service is corrupted if any strange invention be mingled with it. Nor can it be doubted but that. Christ alluded to this when He warned His disciples to “beware of the leaven of the Pharisees,” (Mat 16:11;) understanding by that word the fictions whereby they had corrupted religion. The eating of leaven was forbidden in the Passover for another reason, viz., that they might remember their sudden departure, or rather flight, in which there had been no time to prepare provisions for their journey. Although Paul extends it even further, viz., that believers should abstain from all “leaven of malice and wickedness.” (1. o 5:8.) It is clear, however, that in this general rule all adventitious corruptions are condemned, whereby pure religion is polluted, as if it were said that no offerings would be approved by God except such as were genuine and free from all strange savor. With reference to the honey, the ground of its use is more obscure, for I know not whether there is much dependence to be placed on the subtle disquisitions of some respecting its nature. (252) But although I scarcely dare to make any assertion as to this, still I pass by conceits, and advance what seems to me more probable. Cooked honey immediately becomes sour, and causes the bread with which it is mixed to ferment; these two things, therefore, seem to be combined, that neither honey nor leaven should be offered in the fire. As to what Moses adds just afterwards, “Ye shall offer them among the first-fruits,” I know not whether it applies to the leaven, as some think; assuredly the exception seems to be more simple, that the first-fruits of honey would indeed be acceptable to God, provided it did not corrupt the offerings of the altar. But no doubt the ancients understood the meaning of this precept, else it would have been useless, and thus knew that nothing was legitimate in the sacrifices except what God appointed. But let us, since the use of the ceremony is abolished, learn not to intrude our own imaginations or inventions in God’s service, but to follow obediently the rule which he prescribes.
(252) They appear, indeed, to have been manifold. “R. Salomon (says Corn. a Lapide, in loco) understands by honey, sweet fruits, such as figs and dates. Philo, lib. de Vict., thinks that honey was forbidden in the sacrifices, because the bee is an impure animal, generated by the putrid carcases of oxen.” Oleaster gives as a reason that honey burns with an offensive smell; and many commentators, because it was constantly offered in the Gentile sacrifices.
13. And every oblation of thy meat-offering. The reason for salting the victims was very similar, viz., that God’s service might not be without savor; but the true seasoning which gives grace to sacrifices is found nowhere except in God’s word. Hence it follows that all modes of worship fabricated by men are rejected as unsavory. For although they who profane God’s worship by superstitions think themselves very acute, yet all that most approves itself to them under the cloak of wisdom is mere fatuity. Nevertheless, Christ deduces an exhortation from this ceremony, viz., that believers, if they desire to please God, should patiently endure to be refined and purified. “Every one,” He says,
"shall be salted with fire,
and every sacrifice shall be salted with salt.” (Mar 9:49.)
In which words He signifies that, when we are searched and tried by fire, we shall be acceptable sacrifices to God, and that this is the seasoning of salt when our flesh with its affections shall have been well macerated. Meanwhile, let us firmly hold to this, that our service of God is not what it should be without, the savor which is to be sought in the word; since in all the brains of men not one particle of salt is to be found. I pass by other more subtle allegories, in which I see no other use than to gratify curious ears. “The salt of the covenant” is used in a different sense from “the covenant of salt,” viz., as the salt which is employed in the sacrifice according to the inviolable compact of God. Hence, too, is confirmed what I have said before, that the keeping of God’s covenant always occupies the first place in this service.
14. And if thou offer a meat-offering. This offering is different from that of the first-fruits, since it was voluntary, whereas the first-fruits were paid in obedience to the enactment of the Law. But if any one chose to add anything to the first-fruits of his new corn, Moses lays down the rule, that the ears should be dried in the fire, so that they might be more easily pounded, and so might be burnt mixed with oil and frankincense; for so I interpret his words, that he means the same thing by “ears of corn dried by the fire,” and “corn beaten out of full ears.” He requires full ears, that the people may select them, and not offer anything poor or stunted.
Lev 2:1. A meat-offering- The words immediately following clearly shew what is meant by this offering; and, consequently, how ill it is rendered a meat-offering. מנחה Minchah signifies any offering or present made to God, as a means of appearing his wrath; and it should certainly have been rendered here, either a bread or wheat-offering: accordingly, Le Clerc renders it donarium farreum; and the French gateau.
Lev 2:2. The priest shall burn the memorial of it- A part of it was to be burned in testimony of its being dedicated to God, and to be a memorial to him of his covenant, and promise in the sacred Seed Christ: accordingly Houbigant renders it partem memoriolem: so it is said of Cornelius, that his prayers and his alms came up for a memorial before God; Act 10:4. So, to remember all thy meat-offerings, (מנחה minchah) says Ainsworth, is the same as to accept them. It appeals from the following verses, that this mincha or bread-offering might be made either of plain flour or else of flour baken, and made into cakes. For a full account of it, see Outram.
REFLECTIONS.-As we are indebted to God for every bit of bread we put into our mouths, it is but reasonable and just that we should acknowledge his kind provision for us, by offering a part to his service. Though we have no longer the earthly sanctuary, we have the poor always with us; and when we break our bread to the hungry, God will accept the offering as done to himself. Note; 1. The least acknowledgment which flows from a grateful heart, is acceptable to God. 2. It is highly reasonable that they who minister in holy things, should live by the altars they serve.
Lev 2:11. Ye shall burn no leaven, nor any honey- In our note on Exo 12:8 we have assigned some reasons why leaven was forbidden. It is more difficult to say why honey was prohibited. It is certain, that honey was very generally used by the heathens in their sacrifices; and, therefore, Spencer observes, that "the reason why the use both of honey and leaven was forbidden to the Jews in their bread or meat-offerings, might be, to prevent their having the same absurd notions of the Deity, which the heathens seem to have had of their gods; namely, that he regarded the gifts, more than the hearts of men: or that leaven and honey which rendered bread more savoury to men, would also render it more acceptable to God." A writer observes, that they were forbidden to offer honey, because the heathens always used honey in their sacrifices to the dead. As leaven had undoubtedly a moral reference, so it is most probable that honey had the same. Philo says, that it imported a prohibition from all voluptuousness.
Lev 2:12. As for the oblation of the first-fruits- The first-fruits of honey, as Bochart informs us, is that which is first gathered from the hives in the spring: this was to be offered, but not burned upon the altar; see Deu 26:2.
Lev 2:13. Every oblation-shalt thou season with salt- Leaven and honey being forbidden, salt is particularly enjoined to be offered with every oblation: and this, as some suppose, in opposition to the custom of the early heathens, who used no salt, but honey and other sweets, to season their sacrifices. We, have, upon another occasion, observed, that the house of the Lord was furnished, as it were, with all things suitable to the notion of a complete dwelling or habitation: (see the note on Exo 25:23.) hence, salt, used at every table, was commanded also to be constantly used at this table of the Lord. But whatever opposition this might bear to the customs of the heathens, whatever reference to the primitive simplicity of the first ages, as Spencer supposes, or to the model of an ordinary feast, there can be no question, but that it had a moral aspect, as well as the leaven and the honey. To this we are led by the New Testament; see Mar 9:49. Eph 4:29. Col 4:6 from whence we may reasonably gather, that, as salt has two qualities, the one to season meat, the other to preserve it from corruption, so it fitly denotes that integrity and uncorruptedness of heart, which seasons every sacrifice, and renders men's persons and services grateful to God. In Num 18:19 a perpetual covenant is called a covenant of salt; for the reason of which, we refer to the notes on that place, and for more on this subject.
Lev 2:14. If thou offer a meat-offering of thy first-fruits unto the Lord, &c.- This offering seems to have been of a private nature: a public and national one of the same sort is enjoined, ch. Lev 23:10, &c. Le Clerc thinks this ceremony was in commemoration of the most ancient food, when men had not yet learned the art of baking bread; but brayed or pounded the green corn, and eat it: in process of time, they learned to dry it, and grind it into flour, and so make bread of it. Pliny tells us, that Numa [the second king of Rome] appointed that the corn which was to be offered to the gods, should be parched; because he thought that the fire purified it, and so rendered it a more proper offering.
REFLECTIONS.-1. Honey and leaven are forbidden in all their offerings upon the altar, and salt commanded to be always sprinkled upon them. Hence we may learn, (1.) That they who serve God, must purge out the old leaven of malice and wickedness, and bring the unleavened bread of sincerity and truth. (2.) Unless the salt of Divine Grace be in our offerings, all that we can bring of our own will be unsavoury. (3.) Salt, being a symbol of friendship, intimates, that we should in all our offerings exercise faith in God as our reconciled Friend.
2. If the corn offered was from green ears, they must be the fairest in the field, dried and threshed out; to intimate, (1.) That our green days of infancy and youth should be devoted to God, and that God accepts with delight such offerings. (2.) The fire of zeal and fervency in religious duties is peculiarly becoming in youth.
Lastly, we may observe, that the blood of Jesus is the sweet frankincense to which we are indebted for every acceptable service.
